Mazmur 22:30

22:30 A whole generation ¹  will serve him;

they will tell the next generation about the sovereign Lord. ² 

Mazmur 55:10

55:10 Day and night they walk around on its walls, ³ 

while wickedness and destruction ⁴  are within it.

Mazmur 40:5

40:5 O Lord, my God, you have accomplished many things;

you have done amazing things and carried out your purposes for us. ⁵ 

No one can thwart you! ⁶ 

I want to declare them and talk about them,

but they are too numerous to recount! ⁷ 

Mazmur 12:2

12:2 People lie to one another; ⁸ 

they flatter and deceive. ⁹ 

Mazmur 19:2

19:2 Day after day it speaks out; ¹⁰ 

night after night it reveals his greatness. ¹¹ 

Mazmur 21:10

21:10 You destroy their offspring ¹²  from the earth,

their descendants ¹³  from among the human race. ¹⁴ 

Mazmur 39:3

39:3 my anxiety intensified. ¹⁵ 

As I thought about it, I became impatient. ¹⁶ 

Finally I spoke these words: ¹⁷ 

Mazmur 56:2

56:2 Those who anticipate my defeat ¹⁸  attack me all day long.

Indeed, ¹⁹  many are fighting against me, O Exalted One. ²⁰ 

Mazmur 62:11

62:11 God has declared one principle;

two principles I have heard: ²¹ 

God is strong, ²² 

Mazmur 75:7

75:7 For God is the judge! ²³ 

He brings one down and exalts another. ²⁴ 

Mazmur 88:17

88:17 They surround me like water all day long;

they join forces and encircle me. ²⁵ 

Mazmur 89:15

89:15 How blessed are the people who worship you! ²⁶ 

O Lord, they experience your favor. ²⁷ 

Mazmur 47:1

Psalm 47 ²⁸ 

For the music director; by the Korahites; a psalm.

47:1 All you nations, clap your hands!

Shout out to God in celebration! ²⁹ 

Mazmur 48:1

Psalm 48 ³⁰ 

A song, a psalm by the Korahites.

48:1 The Lord is great and certainly worthy of praise

in the city of our God, ³¹  his holy hill.

Mazmur 49:1

Psalm 49 ³² 

For the music director, a psalm by the Korahites.

49:1 Listen to this, all you nations!

Pay attention, all you inhabitants of the world! ³³ 

Mazmur 76:1

Psalm 76 ³⁴ 

For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.

76:1 God has revealed himself in Judah; ³⁵ 

in Israel his reputation ³⁶  is great.

Mazmur 84:1

Psalm 84 ³⁷ 

For the music director; according to the gittith style; ³⁸  written by the Korahites, a psalm.

84:1 How lovely is the place where you live, ³⁹ 

O Lord who rules over all! ⁴⁰ 

Mazmur 108:1

Psalm 108 ⁴¹ 

A song, a psalm of David.

108:1 I am determined, ⁴²  O God!

I will sing and praise you with my whole heart. ⁴³ 

Mazmur 140:1

Psalm 140 ⁴⁴ 

For the music director; a psalm of David.

140:1 O Lord, rescue me from wicked men! ⁴⁵ 

Protect me from violent men, ⁴⁶ 

[22:30]  ¹ tn Heb “offspring.”

[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.

[40:5]  ⁵ tn Heb “many things you have done, you, O Lord my God, your amazing deeds and your thoughts toward us.” The precise meaning of the text is not clear, but the psalmist seems to be recalling the Lord’s miraculous deeds on Israel’s behalf (see Pss 9:1; 26:7), as well as his covenantal decrees and promises (see Ps 33:11).

[40:5]  ⁶ tn Heb “there is none arrayed against you.” The precise meaning of the text is unclear, but the collocation עָרַךְ אֶל (’arakh ’el, “array against”) is used elsewhere of military (Judg 20:30; 1 Chr 19:17) or verbal opposition (Job 32:14).

[40:5]  ⁷ tn Heb “I will declare and I will speak, they are too numerous to recount.” The present translation assumes that the cohortatives are used in a hypothetical manner in a formally unmarked conditional sentence, “Should I try to declare [them] and speak [of them]…” (cf. NEB, NIV, NRSV). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortatives are part of an apodosis with the protasis being suppressed.) Another option is to take the cohortatives as a declaration of the psalmist’s resolve to announce the truth expressed in the next line. In this case one might translate: “I will declare and speak [the truth]: They are too numerous to recount.”

[12:2]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “fruit.” The next line makes it clear that offspring is in view.

[21:10]  ¹³ tn Heb “seed.”

[21:10]  ¹⁴ tn Heb “sons of man.”

[39:3]  ¹⁵ tn Heb “my heart was hot within me.”

[39:3]  ¹⁶ 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]  ¹⁷ tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.

[56:2]  ¹⁸ tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.

[56:2]  ¹⁹ tn Or “for.”

[56:2]  ²⁰ tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The Lord is pictured as enthroned “on high” in Ps 92:8. (Note the substantival use of the term in Isa 24:4 and see C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:34), who prefer to place the term at the beginning of the next verse.)

[62:11]  ²¹ 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]  ²² tn Heb “that strength [belongs] to God.”

[75:7]  ²³ tn Or “judges.”

[75:7]  ²⁴ tn The imperfects here emphasize the generalizing nature of the statement.

[88:17]  ²⁵ tn Heb “they encircle me together.”

[89:15]  ²⁶ tn Heb “who know the shout.” “Shout” here refers to the shouts of the Lord’s worshipers (see Pss 27:6; 33:3; 47:5).

[89:15]  ²⁷ 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).

[47:1]  ²⁸ sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.

[47:1]  ²⁹ tn Heb “Shout to God with [the] sound of a ringing cry!”

[48:1]  ³⁰ sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.

[48:1]  ³¹ sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).

[49:1]  ³² sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.

[49:1]  ³³ tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).

[76:1]  ³⁴ sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.

[76:1]  ³⁵ tn Or “God is known in Judah.”

[76:1]  ³⁶ tn Heb “name,” which here stands metonymically for God’s reputation.

[84:1]  ³⁷ sn Psalm 84. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.

[84:1]  ³⁸ tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument.

[84:1]  ³⁹ tn Or “your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord’s special dwelling place (see Pss 43:3; 46:4; 132:5, 7).

[84:1]  ⁴⁰ tn Traditionally, “Lord of hosts.” The title draws attention to God’s sovereign position (see Ps 69:6).

[108:1]  ⁴¹ sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).

[108:1]  ⁴² tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.

[108:1]  ⁴³ tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (“glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvodiy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”

[140:1]  ⁴⁴ sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.

[140:1]  ⁴⁵ tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

[140:1]  ⁴⁶ tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).