Mazmur 2:7

2:7 The king says, ¹  “I will announce the Lord’s decree. He said to me: ² 

‘You are my son! ³  This very day I have become your father!

Mazmur 18:30

18:30 The one true God acts in a faithful manner; ⁴ 

the Lord’s promise ⁵  is reliable; ⁶ 

he is a shield to all who take shelter ⁷  in him.

Mazmur 22:23

22:23 You loyal followers of the Lord, ⁸  praise him!

All you descendants of Jacob, honor him!

All you descendants of Israel, stand in awe of him! ⁹ 

Mazmur 27:6

27:6 Now I will triumph

over my enemies who surround me! ¹⁰ 

I will offer sacrifices in his dwelling place and shout for joy! ¹¹ 

I will sing praises to the Lord!

Mazmur 28:1

Psalm 28 ¹² 

By David.

28:1 To you, O Lord, I cry out!

My protector, ¹³  do not ignore me! ¹⁴ 

If you do not respond to me, ¹⁵ 

I will join ¹⁶  those who are descending into the grave. ¹⁷ 

Mazmur 28:7

28:7 The Lord strengthens and protects me; ¹⁸ 

I trust in him with all my heart. ¹⁹ 

I am rescued ²⁰  and my heart is full of joy; ²¹ 

I will sing to him in gratitude. ²² 

Mazmur 32:5

32:5 Then I confessed my sin;

I no longer covered up my wrongdoing.

I said, “I will confess ²³  my rebellious acts to the Lord.”

And then you forgave my sins. ²⁴  (Selah)

Mazmur 36:6

36:6 Your justice is like the highest mountains, ²⁵ 

your fairness like the deepest sea;

you preserve ²⁶  mankind and the animal kingdom. ²⁷ 

Mazmur 41:2

41:2 May the Lord protect him and save his life! ²⁸ 

May he be blessed ²⁹  in the land!

Do not turn him over ³⁰  to his enemies! ³¹ 

Mazmur 68:16

68:16 Why do you look with envy, ³²  O mountains ³³  with many peaks,

at the mountain where God has decided to live? ³⁴ 

Indeed ³⁵  the Lord will live there ³⁶  permanently!

Mazmur 86:17

86:17 Show me evidence of your favor! ³⁷ 

Then those who hate me will see it and be ashamed, ³⁸ 

for you, O Lord, will help me and comfort me. ³⁹ 

Mazmur 99:6

99:6 Moses and Aaron were among his priests;

Samuel was one of those who prayed to him. ⁴⁰ 

They ⁴¹  prayed to the Lord and he answered them.

Mazmur 108:3

108:3 I will give you thanks before the nations, O Lord!

I will sing praises to you before foreigners! ⁴² 

Mazmur 126:2

126:2 At that time we laughed loudly

and shouted for joy. ⁴³ 

At that time the nations said, ⁴⁴ 

“The Lord has accomplished great things for these people.”

Mazmur 132:11

132:11 The Lord made a reliable promise to David; ⁴⁵ 

he will not go back on his word. ⁴⁶ 

He said, ⁴⁷  “I will place one of your descendants ⁴⁸  on your throne.

Mazmur 140:4

140:4 O Lord, shelter me from the power ⁴⁹  of the wicked!

Protect me from violent men,

who plan to knock me over. ⁵⁰ 

[2:7]  ¹ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ² tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ³ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[18:30]  ⁴ tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).

[18:30]  ⁵ sn The Lord’s promise. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.

[18:30]  ⁶ tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6.

[18:30]  ⁷ sn Take shelter. See the note on the word “shelter” in v. 2.

[22:23]  ⁸ tn Heb “[you] fearers of the Lord.” See Ps 15:4.

[22:23]  ⁹ tn Heb “fear him.”

[27:6]  ¹⁰ tn Heb “and now my head will be lifted up over my enemies all around me.”

[27:6]  sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).

[27:6]  ¹¹ tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).

[28:1]  ¹² sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.

[28:1]  ¹³ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[28:1]  ¹⁴ tn Heb “do not be deaf from me.”

[28:1]  ¹⁵ tn Heb “lest [if] you are silent from me.”

[28:1]  ¹⁶ tn Heb “I will be equal with.”

[28:1]  ¹⁷ tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.

[28:7]  ¹⁸ tn Heb “The Lord [is] my strength and my shield.”

[28:7]  ¹⁹ tn Heb “in him my heart trusts.”

[28:7]  ²⁰ tn Or “I am helped.”

[28:7]  ²¹ tn Heb “and my heart exults.”

[28:7]  ²² tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.

[32:5]  ²³ tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”

[32:5]  ²⁴ tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.

[36:6]  ²⁵ tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.

[36:6]  ²⁶ tn Or “deliver.”

[36:6]  ²⁷ sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.

[41:2]  ²⁸ tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.

[41:2]  ²⁹ tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).

[41:2]  ³⁰ tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.

[41:2]  ³¹ tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).

[68:16]  ³² tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).

[68:16]  ³³ tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.

[68:16]  ³⁴ tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.

[68:16]  ³⁵ tn The Hebrew particle אַף (’af) has an emphasizing function here.

[68:16]  ³⁶ tn The word “there” is supplied in the translation for clarification.

[86:17]  ³⁷ tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.

[86:17]  ³⁸ tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.

[86:17]  ³⁹ tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the Lord will be followed by his intervention. Another option is to understand the forms as future perfects (“for you, O Lord, will have helped me and comforted me”).

[99:6]  ⁴⁰ tn Heb “among those who called on his name.”

[99:6]  ⁴¹ tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.

[108:3]  ⁴² tn Or “the peoples.”

[126:2]  ⁴³ tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”

[126:2]  ⁴⁴ tn Heb “they said among the nations.”

[132:11]  ⁴⁵ tn Heb “the Lord swore an oath to David [in] truth.”

[132:11]  ⁴⁶ tn Heb “he will not turn back from it.”

[132:11]  ⁴⁷ tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

[132:11]  ⁴⁸ tn Heb “the fruit of your body.”

[140:4]  ⁴⁹ tn Heb “hands.”

[140:4]  ⁵⁰ tn Heb “to push down my steps.”