Mazmur 2:6

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

on Zion, my holy hill.”

Mazmur 18:21

18:21 For I have obeyed the Lord’s commands; ³ 

I have not rebelled against my God. ⁴ 

Mazmur 19:8-9

19:8 The Lord’s precepts are fair ⁵ 

and make one joyful. ⁶ 

The Lord’s commands ⁷  are pure ⁸ 

and give insight for life. ⁹ 

19:9 The commands to fear the Lord are right ¹⁰ 

and endure forever. ¹¹ 

The judgments given by the Lord are trustworthy

and absolutely just. ¹² 

Mazmur 20:8

20:8 They will fall down, ¹³ 

but we ¹⁴  will stand firm. ¹⁵ 

Mazmur 22:19

22:19 But you, O Lord, do not remain far away!

You are my source of strength! ¹⁶  Hurry and help me! ¹⁷ 

Mazmur 27:14

27:14 Rely ¹⁸  on the Lord!

Be strong and confident! ¹⁹ 

Rely on the Lord!

Mazmur 31:24

31:24 Be strong and confident, ²⁰ 

all you who wait on the Lord!

Mazmur 32:10

32:10 An evil person suffers much pain, ²¹ 

but the Lord’s faithfulness overwhelms the one who trusts in him. ²² 

Mazmur 44:4

44:4 You are my ²³  king, O God!

Decree ²⁴  Jacob’s ²⁵  deliverance!

Mazmur 44:26

44:26 Rise up and help us!

Rescue us ²⁶  because of your loyal love!

Mazmur 45:6

45:6 Your throne, ²⁷  O God, is permanent. ²⁸ 

The scepter ²⁹  of your kingdom is a scepter of justice.

Mazmur 50:8

50:8 I am not condemning ³⁰  you because of your sacrifices,

or because of your burnt sacrifices that you continually offer me. ³¹ 

Mazmur 63:8

63:8 My soul ³²  pursues you; ³³ 

your right hand upholds me.

Mazmur 72:5

72:5 People will fear ³⁴  you ³⁵  as long as the sun and moon remain in the sky,

for generation after generation. ³⁶ 

Mazmur 75:2

75:2 God says, ³⁷ 

“At the appointed times, ³⁸ 

I judge ³⁹  fairly.

Mazmur 75:9

75:9 As for me, I will continually tell what you have done; ⁴⁰ 

I will sing praises to the God of Jacob!

Mazmur 78:32

78:32 Despite all this, they continued to sin,

and did not trust him to do amazing things. ⁴¹ 

Mazmur 85:5

85:5 Will you stay mad at us forever?

Will you remain angry throughout future generations? ⁴² 

Mazmur 89:43

89:43 You turn back ⁴³  his sword from the adversary, ⁴⁴ 

and have not sustained him in battle. ⁴⁵ 

Mazmur 97:2

97:2 Dark clouds surround him;

equity and justice are the foundation of his throne. ⁴⁶ 

Mazmur 104:19

104:19 He made the moon to mark the months, ⁴⁷ 

and the sun sets according to a regular schedule. ⁴⁸ 

Mazmur 105:23

105:23 Israel moved to ⁴⁹  Egypt;

Jacob lived for a time ⁵⁰  in the land of Ham.

Mazmur 106:1

Psalm 106 ⁵¹ 

106:1 Praise the Lord!

Give thanks to the Lord, for he is good,

and his loyal love endures! ⁵² 

Mazmur 107:43

107:43 Whoever is wise, let him take note of these things!

Let them consider the Lord’s acts of loyal love!

Mazmur 110:2

110:2 The Lord ⁵³  extends ⁵⁴  your dominion ⁵⁵  from Zion.

Rule in the midst of your enemies!

Mazmur 118:1

Psalm 118 ⁵⁶ 

118:1 Give thanks to the Lord, for he is good

and his loyal love endures! ⁵⁷ 

Mazmur 118:4

118:4 Let the loyal followers of the Lord ⁵⁸  say,

“Yes, his loyal love endures!”

Mazmur 118:29

118:29 Give thanks to the Lord, for he is good

and his loyal love endures! ⁵⁹ 

Mazmur 119:9

ב (Bet)

119:9 How can a young person ⁶⁰  maintain a pure life? ⁶¹ 

By guarding it according to your instructions! ⁶² 

Mazmur 119:31

119:31 I hold fast ⁶³  to your rules.

O Lord, do not let me be ashamed!

Mazmur 119:51

119:51 Arrogant people do nothing but scoff at me. ⁶⁴ 

Yet I do not turn aside from your law.

Mazmur 119:55

119:55 I remember your name during the night, O Lord,

and I will keep ⁶⁵  your law.

Mazmur 119:77

119:77 May I experience your compassion, ⁶⁶  so I might live!

For I find delight in your law.

Mazmur 119:81

כ (Kaf)

119:81 I desperately long for ⁶⁷  your deliverance.

I find hope in your word.

Mazmur 119:87

119:87 They have almost destroyed me here on the earth,

but I do not reject your precepts.

Mazmur 119:91

119:91 Today they stand firm by your decrees,

for all things are your servants.

Mazmur 119:101

119:101 I stay away ⁶⁸  from the evil path,

so that I might keep your instructions. ⁶⁹ 

Mazmur 119:175

119:175 May I ⁷⁰  live and praise you!

May your regulations help me! ⁷¹ 

Mazmur 132:14

132:14 He said, ⁷²  “This will be my resting place forever;

I will live here, for I have chosen it. ⁷³ 

Mazmur 132:17

132:17 There I will make David strong; ⁷⁴ 

I have determined that my chosen king’s dynasty will continue. ⁷⁵ 

Mazmur 136:1-7

Psalm 136 ⁷⁶ 

136:1 Give thanks to the Lord, for he is good,

for his loyal love endures. ⁷⁷ 

136:2 Give thanks to the God of gods,

for his loyal love endures.

136:3 Give thanks to the Lord of lords,

for his loyal love endures,

136:4 to the one who performs magnificent, amazing deeds all by himself,

for his loyal love endures,

136:5 to the one who used wisdom to make the heavens,

for his loyal love endures,

136:6 to the one who spread out the earth over the water,

for his loyal love endures,

136:7 to the one who made the great lights,

for his loyal love endures,

Mazmur 136:9-10

136:9 the moon and stars to rule by night,

for his loyal love endures,

136:10 to the one who struck down the firstborn of Egypt,

for his loyal love endures,

Mazmur 136:13-14

136:13 to the one who divided ⁷⁸  the Red Sea ⁷⁹  in two, ⁸⁰ 

for his loyal love endures,

136:14 and led Israel through its midst,

for his loyal love endures,

Mazmur 136:17-18

136:17 to the one who struck down great kings,

for his loyal love endures,

136:18 and killed powerful kings,

for his loyal love endures,

Mazmur 136:21-26

136:21 and gave their land as an inheritance,

for his loyal love endures,

136:22 as an inheritance to Israel his servant,

for his loyal love endures,

136:23 to the one who remembered us when we were down, ⁸¹ 

for his loyal love endures,

136:24 and snatched us away from our enemies,

for his loyal love endures,

136:25 to the one who gives food to all living things, ⁸² 

for his loyal love endures.

136:26 Give thanks to the God of heaven,

for his loyal love endures!

Mazmur 147:14

147:14 He ⁸³  brings peace to your territory. ⁸⁴ 

He abundantly provides for you ⁸⁵  the best grain.

Mazmur 149:6

149:6 May they praise God

while they hold a two-edged sword in their hand, ⁸⁶ 

[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.”

[18:21]  ³ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[18:21]  ⁴ tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”

[19:8]  ⁵ tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.

[19:8]  ⁶ tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.

[19:8]  ⁷ tn Heb “command.” The singular here refers to the law as a whole.

[19:8]  ⁸ tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.

[19:8]  ⁹ tn Heb [they] enlighten [the] eyes.

[19:9]  ¹⁰ tn Heb “the fear of the Lord is clean.” The phrase “fear of the Lord” probably refers here to the law, which teaches one how to demonstrate proper reverence for the Lord. See Ps 111:10 for another possible use of the phrase in this sense.

[19:9]  ¹¹ tn Heb “[it] stands permanently.”

[19:9]  ¹² sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.

[20:8]  ¹³ tn Or “stumble and fall down.”

[20:8]  ¹⁴ tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.

[20:8]  ¹⁵ tn Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (’ud), see HALOT 795 s.v. I עוד. The verbal forms (a perfect followed by a prefixed form with vav [ו] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle.

[22:19]  ¹⁶ tn Heb “O my strength.”

[22:19]  ¹⁷ tn Heb “hurry to my help.”

[27:14]  ¹⁸ tn Or “wait.”

[27:14]  ¹⁹ tn Heb “be strong and let your heart be confident.”

[31:24]  ²⁰ tn Heb “be strong and let your heart[s] be confident.”

[32:10]  ²¹ 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]  ²² tn Heb “but the one who trusts in the Lord, faithfulness surrounds him.”

[44:4]  ²³ sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1-3, 5, 7-8) in vv. 1-8 may reflect an antiphonal ceremony.

[44:4]  ²⁴ tc The LXX assumes a participle here (מְצַוֶּה [mÿtsavveh], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative (צַוֵּה, tsavveh) form, has suffered haplography of the letter mem (ם). Note that the preceding word (אֱלֹהִים, ’elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’elohay mÿtsavveh, “[You are my king,] my God, the one who decrees”).

[44:4]  tn Or “command.” This may be the Israelites’ petition prior to the battle. See the introductory note to the psalm.

[44:4]  ²⁵ tn That is, Israel. See Pss 14:7; 22:23.

[44:26]  ²⁶ tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.

[45:6]  ²⁷ sn The king’s throne here symbolizes his rule.

[45:6]  ²⁸ tn Or “forever and ever.”

[45:6]  sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.

[45:6]  ²⁹ sn The king’s scepter symbolizes his royal authority.

[50:8]  ³⁰ tn Or “rebuking.”

[50:8]  ³¹ tn Heb “and your burnt sacrifices before me continually.”

[63:8]  ³² tn Or “I.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[63:8]  ³³ tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).

[72:5]  ³⁴ tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (vÿ’a’arikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV).

[72:5]  ³⁵ tn God is the addressee (see vv. 1-2).

[72:5]  ³⁶ tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.

[75:2]  ³⁷ tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.

[75:2]  ³⁸ tn Heb “when I take an appointed time.”

[75:2]  ³⁹ tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”

[75:9]  ⁴⁰ tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.

[78:32]  ⁴¹ tn Heb “and did not believe in his amazing deeds.”

[85:5]  ⁴² tn Heb “Will your anger stretch to a generation and a generation?”

[89:43]  ⁴³ tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.

[89:43]  ⁴⁴ tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.

[89:43]  ⁴⁵ tn Heb “and you have not caused him to stand in the battle.”

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

[104:19]  ⁴⁷ tn Heb “he made [the] moon for appointed times.” The phrase “appointed times” probably refers to the months of the Hebrew lunar calendar.

[104:19]  ⁴⁸ tn Heb more metaphorically, “knows its setting.”

[105:23]  ⁴⁹ tn Heb “entered.”

[105:23]  ⁵⁰ tn Heb “lived as a resident alien.”

[106:1]  ⁵¹ sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.

[106:1]  ⁵² tn Heb “for forever [is] his loyal love.”

[110:2]  ⁵³ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ⁵⁴ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ⁵⁵ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[118:1]  ⁵⁶ sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.

[118:1]  ⁵⁷ tn Or “is forever.”

[118:4]  ⁵⁸ tn Heb “fearers of the Lord.” See Ps 15:4.

[118:29]  ⁵⁹ tn Or “is forever.”

[119:9]  ⁶⁰ tn Heb “young man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender specific “young man” has been translated with the more neutral “young person.”

[119:9]  ⁶¹ tn Heb “purify his path.”

[119:9]  ⁶² tn Heb “by keeping according to your word.” Many medieval Hebrew mss as well as the LXX read the plural, “your words.”

[119:31]  ⁶³ tn Or “cling to.”

[119:51]  ⁶⁴ tn Heb “scoff at me to excess.”

[119:55]  ⁶⁵ tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.

[119:77]  ⁶⁶ tn Heb “and may your compassion come to me.”

[119:81]  ⁶⁷ tn Heb “my soul pines for.” See Ps 84:2.

[119:101]  ⁶⁸ tn Heb “I hold back my feet.”

[119:101]  ⁶⁹ tn Heb “your word.” Many medieval Hebrew mss read the plural.

[119:175]  ⁷⁰ tn Heb “my life.”

[119:175]  ⁷¹ tn God’s regulations will “help” the psalmist by giving him moral and ethical guidance.

[132:14]  ⁷² tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

[132:14]  ⁷³ tn Heb “for I desired it.”

[132:17]  ⁷⁴ tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.

[132:17]  ⁷⁵ tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).

[136:1]  ⁷⁶ sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”

[136:1]  ⁷⁷ tn Or “is forever.”

[136:13]  ⁷⁸ tn Or “cut.”

[136:13]  ⁷⁹ tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

[136:13]  ⁸⁰ tn Heb “into pieces.”

[136:23]  ⁸¹ tn Heb “who, in our low condition, remembered us.”

[136:25]  ⁸² tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).

[147:14]  ⁸³ tn Heb “the one who.”

[147:14]  ⁸⁴ tn Heb “he makes your boundary peace.”

[147:14]  ⁸⁵ tn Heb “satisfies you with.”

[149:6]  ⁸⁶ tn Heb “[May] praises of God [be] in their throat, and a two-edged sword in their hand.”