Mazmur 22:30
Konteks22:30 A whole generation 1 will serve him;
they will tell the next generation about the sovereign Lord. 2
Mazmur 55:10
Konteks55:10 Day and night they walk around on its walls, 3
while wickedness and destruction 4 are within it.
Mazmur 12:2
Konteks12:2 People lie to one another; 5
they flatter and deceive. 6
Mazmur 19:2
Konteks19:2 Day after day it speaks out; 7
night after night it reveals his greatness. 8
Mazmur 21:10
Konteks21:10 You destroy their offspring 9 from the earth,
their descendants 10 from among the human race. 11
Mazmur 39:3
Konteks39:3 my anxiety intensified. 12
As I thought about it, I became impatient. 13
Finally I spoke these words: 14
Mazmur 62:11
Konteks62:11 God has declared one principle;
two principles I have heard: 15
God is strong, 16
Mazmur 75:7
KonteksHe brings one down and exalts another. 18
Mazmur 88:17
Konteks88:17 They surround me like water all day long;
they join forces and encircle me. 19
Mazmur 89:15
Konteks89:15 How blessed are the people who worship you! 20
O Lord, they experience your favor. 21
[22:30] 2 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[55:10] 3 tn Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls.
[55:10] 4 sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.
[12:2] 5 tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.
[12:2] 6 tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”
[19:2] 7 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
[19:2] 8 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
[21:10] 9 tn Heb “fruit.” The next line makes it clear that offspring is in view.
[21:10] 11 tn Heb “sons of man.”
[39:3] 12 tn Heb “my heart was hot within me.”
[39:3] 13 tn Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).
[39:3] 14 tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.
[62:11] 15 tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).
[62:11] 16 tn Heb “that strength [belongs] to God.”
[75:7] 18 tn The imperfects here emphasize the generalizing nature of the statement.
[88:17] 19 tn Heb “they encircle me together.”
[89:15] 20 tn Heb “who know the shout.” “Shout” here refers to the shouts of the
[89:15] 21 tn Heb “in the light of your face they walk.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 80:3, 7, 19; Dan 9:17).
