Mazmur 2:6

2:6 “I myself ¹  have installed ²  my king

on Zion, my holy hill.”

Mazmur 13:6

13:6 I will sing praises ³  to the Lord

when he vindicates me. ⁴ 

Mazmur 14:5

14:5 They are absolutely terrified, ⁵ 

for God defends the godly. ⁶ 

Mazmur 18:10

18:10 He mounted ⁷  a winged angel ⁸  and flew;

he glided ⁹  on the wings of the wind. ¹⁰ 

Mazmur 18:22

18:22 For I am aware of all his regulations, ¹¹ 

and I do not reject his rules. ¹² 

Mazmur 27:13

27:13 Where would I be if I did not believe I would experience

the Lord’s favor in the land of the living? ¹³ 

Mazmur 28:8

28:8 The Lord strengthens his people; ¹⁴ 

he protects and delivers his chosen king. ¹⁵ 

Mazmur 29:2

29:2 Acknowledge the majesty of the Lord’s reputation! ¹⁶ 

Worship the Lord in holy attire! ¹⁷ 

Mazmur 29:10

29:10 The Lord sits enthroned over the engulfing waters, ¹⁸ 

the Lord sits enthroned ¹⁹  as the eternal king.

Mazmur 32:10

32:10 An evil person suffers much pain, ²⁰ 

but the Lord’s faithfulness overwhelms the one who trusts in him. ²¹ 

Mazmur 33:2

33:2 Give thanks to the Lord with the harp!

Sing to him to the accompaniment of a ten-stringed instrument!

Mazmur 33:13

33:13 The Lord watches ²²  from heaven;

he sees all people. ²³ 

Mazmur 33:21

33:21 For our hearts rejoice in him,

for we trust in his holy name.

Mazmur 46:8

46:8 Come! Witness the exploits ²⁴  of the Lord,

who brings devastation to the earth! ²⁵ 

Mazmur 47:8

47:8 God reigns ²⁶  over the nations!

God sits on his holy throne!

Mazmur 50:4-5

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. ²⁷ 

50:5 He says: ²⁸ 

“Assemble my covenant people before me, ²⁹ 

those who ratified a covenant with me by sacrifice!” ³⁰ 

Mazmur 56:3

56:3 When ³¹  I am afraid,

I trust in you.

Mazmur 56:11

56:11 in God I trust, I am not afraid.

What can mere men ³²  do to me? ³³ 

Mazmur 78:22

78:22 because they did not have faith in God,

and did not trust his ability to deliver them. ³⁴ 

Mazmur 78:34

78:34 When he struck them down, ³⁵  they sought his favor; ³⁶ 

they turned back and longed for God.

Mazmur 78:40

78:40 How often they rebelled against him in the wilderness,

and insulted him ³⁷  in the desert!

Mazmur 78:62

78:62 He delivered his people over to the sword,

and was angry with his chosen nation. ³⁸ 

Mazmur 82:1

Psalm 82 ³⁹ 

A psalm of Asaph.

82:1 God stands in ⁴⁰  the assembly of El; ⁴¹ 

in the midst of the gods ⁴²  he renders judgment. ⁴³ 

Mazmur 87:1

Psalm 87 ⁴⁴ 

Written by the Korahites; a psalm, a song.

87:1 The Lord’s city is in the holy hills. ⁴⁵ 

Mazmur 95:5

95:5 The sea is his, for he made it.

His hands formed the dry land.

Mazmur 96:11

96:11 Let the sky rejoice, and the earth be happy!

Let the sea and everything in it shout!

Mazmur 97:2

97:2 Dark clouds surround him;

equity and justice are the foundation of his throne. ⁴⁶ 

Mazmur 103:4

103:4 who delivers ⁴⁷  your life from the Pit, ⁴⁸ 

who crowns you with his loyal love and compassion,

Mazmur 103:7

103:7 The Lord revealed his faithful acts ⁴⁹  to Moses,

his deeds to the Israelites.

Mazmur 105:1-3

Psalm 105 ⁵⁰ 

105:1 Give thanks to the Lord!

Call on his name!

Make known his accomplishments among the nations!

105:2 Sing to him!

Make music to him!

Tell about all his miraculous deeds!

105:3 Boast about his holy name!

Let the hearts of those who seek the Lord rejoice!

Mazmur 105:24

105:24 The Lord ⁵¹  made his people very fruitful,

and made them ⁵²  more numerous than their ⁵³  enemies.

Mazmur 105:45

105:45 so that they might keep his commands

and obey ⁵⁴  his laws.

Praise the Lord!

Mazmur 106:14

106:14 In the wilderness they had an insatiable craving ⁵⁵  for meat; ⁵⁶ 

they challenged God ⁵⁷  in the desert.

Mazmur 106:40

106:40 So the Lord was angry with his people ⁵⁸ 

and despised the people who belong to him. ⁵⁹ 

Mazmur 107:36

107:36 He allowed the hungry to settle there,

and they established a city in which to live.

Mazmur 115:18

115:18 But we will praise the Lord

now and forevermore.

Praise the Lord!

Mazmur 116:18

116:18 I will fulfill my vows to the Lord

before all his people,

Mazmur 125:2

125:2 As the mountains surround Jerusalem, ⁶⁰ 

so the Lord surrounds his people,

now and forevermore.

Mazmur 132:14

132:14 He said, ⁶¹  “This will be my resting place forever;

I will live here, for I have chosen it. ⁶² 

Mazmur 132:16

132:16 I will protect her priests, ⁶³ 

and her godly people will shout exuberantly. ⁶⁴ 

Mazmur 135:4

135:4 Indeed, ⁶⁵  the Lord has chosen Jacob for himself,

Israel to be his special possession. ⁶⁶ 

Mazmur 135:12

135:12 He gave their land as an inheritance,

as an inheritance to Israel his people.

Mazmur 135:14

135:14 For the Lord vindicates ⁶⁷  his people,

and has compassion on his servants. ⁶⁸ 

Mazmur 135:20

135:20 O family of Levi, praise the Lord!

You loyal followers ⁶⁹  of the Lord, praise the Lord!

Mazmur 138:5

138:5 Let them sing about the Lord’s deeds, ⁷⁰ 

for the Lord’s splendor is magnificent. ⁷¹ 

Mazmur 145:9

145:9 The Lord is good to all,

and has compassion on all he has made. ⁷² 

Mazmur 147:9

147:9 He gives food to the animals,

and to the young ravens when they chirp. ⁷³ 

Mazmur 147:15

147:15 He ⁷⁴  sends his command through the earth; ⁷⁵ 

swiftly his order reaches its destination. ⁷⁶ 

Mazmur 148:6

148:6 He established them so they would endure; ⁷⁷ 

he issued a decree that will not be revoked. ⁷⁸ 

Mazmur 149:3

149:3 Let them praise his name with dancing!

Let them sing praises to him to the accompaniment of the tambourine and harp!

[2:6]  ¹ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ² tn Or perhaps “consecrated.”

[13:6]  ³ tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the Lord when deliverance arrives.

[13:6]  ⁴ tn Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ’al) means “to repay,” here in a positive sense.

[14:5]  ⁵ tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.

[14:5]  ⁶ tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.

[18:10]  ⁷ tn Or “rode upon.”

[18:10]  ⁸ tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.

[18:10]  sn Winged angel (Heb “cherub”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line of the psalm).

[18:10]  ⁹ tc 2 Sam 22:11 reads “appeared” (from רָאָה, ra’ah); the relatively rare verb דָאָה (da’ah, “glide”) is more difficult and probably the original reading here in Ps 18.

[18:10]  ¹⁰ sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[18:22]  ¹¹ tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.

[18:22]  ¹² tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).

[27:13]  ¹³ tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.

[28:8]  ¹⁴ tn Heb “the Lord [is] strength to them” (or perhaps, “to him”). The form לָמוֹ (lamo, “to them/him”) is probably a corruption of an original לְעַמוֹ (lÿ’amo, “to his people”; see P. C. Craigie, Psalms 1-50 [WBC], 236), perhaps due to quiescence of the letter ayin (ע; see P. McCarter, Textual Criticism [GBS], 55). Note the reference to the Lord’s “people” in the next verse.

[28:8]  ¹⁵ tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.

[29:2]  ¹⁶ tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

[29:2]  ¹⁷ tn That is, properly dressed for the occasion.

[29:10]  ¹⁸ tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.

[29:10]  ¹⁹ tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.

[32:10]  ²⁰ tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.

[32:10]  ²¹ tn Heb “but the one who trusts in the Lord, faithfulness surrounds him.”

[33:13]  ²² tn The Hebrew perfect verbal forms in v. 13 state general facts.

[33:13]  ²³ tn Heb “all the sons of men.”

[46:8]  ²⁴ sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).

[46:8]  ²⁵ tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.

[47:8]  ²⁶ tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord’s having ascended his throne.

[50:4]  ²⁷ tn Or perhaps “to testify against his people.”

[50:4]  sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[50:5]  ²⁸ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ²⁹ tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

[50:5]  ³⁰ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

[56:3]  ³¹ tn Heb “[in] a day.”

[56:11]  ³² tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”

[56:11]  ³³ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.

[78:22]  ³⁴ tn Heb “and they did not trust his deliverance.”

[78:34]  ³⁵ tn Or “killed them,” that is, killed large numbers of them.

[78:34]  ³⁶ tn Heb “they sought him.”

[78:40]  ³⁷ tn Or “caused him pain.”

[78:62]  ³⁸ tn Heb “his inheritance.”

[82:1]  ³⁹ sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.

[82:1]  ⁴⁰ tn Or “presides over.”

[82:1]  ⁴¹ tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.

[82:1]  ⁴² sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).

[82:1]  ⁴³ sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).

[87:1]  ⁴⁴ sn Psalm 87. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.

[87:1]  ⁴⁵ tn Heb “his foundation [is] in the hills of holiness.” The expression “his foundation” refers here by metonymy to the Lord’s dwelling place in Zion. The “hills” are the ones surrounding Zion (see Pss 125:2; 133:3).

[97:2]  ⁴⁶ sn The Lord’s throne symbolizes his kingship.

[103:4]  ⁴⁷ tn Or “redeems.”

[103:4]  ⁴⁸ tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.

[103:7]  ⁴⁹ tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17).

[105:1]  ⁵⁰ sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.

[105:24]  ⁵¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[105:24]  ⁵² tn Heb “him,” referring to “his people.”

[105:24]  ⁵³ tn Heb “his,” referring to “his people.”

[105:45]  ⁵⁴ tn Heb “guard.”

[106:14]  ⁵⁵ sn They had an insatiable craving. This is described in Num 11:4-35.

[106:14]  ⁵⁶ tn Heb “they craved [with] a craving.”

[106:14]  ⁵⁷ tn Heb “they tested God.”

[106:40]  ⁵⁸ tn Heb “the anger of the Lord burned against his people.”

[106:40]  ⁵⁹ tn Heb “his inheritance.”

[125:2]  ⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[132:14]  ⁶¹ tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

[132:14]  ⁶² tn Heb “for I desired it.”

[132:16]  ⁶³ tn Heb “and her priests I will clothe [with] deliverance.”

[132:16]  ⁶⁴ tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.

[135:4]  ⁶⁵ tn Or “for.”

[135:4]  ⁶⁶ sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.

[135:14]  ⁶⁷ tn Heb “judges,” but here the idea is that the Lord “judges on behalf of” his people. The imperfect verbal forms here and in the next line draw attention to the Lord’s characteristic actions.

[135:14]  ⁶⁸ sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.

[135:20]  ⁶⁹ tn Heb “fearers.”

[138:5]  ⁷⁰ tn Heb “ways.”

[138:5]  ⁷¹ tn Heb “great.”

[145:9]  ⁷² tn Heb “and his compassion is over all his works.”

[147:9]  ⁷³ tn Heb “which cry out.”

[147:15]  ⁷⁴ tn Heb “the one who.”

[147:15]  ⁷⁵ tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (’erets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.

[147:15]  ⁷⁶ tn Heb “swiftly his word runs.”

[148:6]  ⁷⁷ tn Or “forever and ever.”

[148:6]  ⁷⁸ tn Heb “and it will not pass away.”