Mazmur 26:10

26:10 who are always ready to do wrong ¹ 

or offer a bribe. ² 

Mazmur 29:6

29:6 He makes Lebanon skip like a calf

and Sirion ³  like a young ox. ⁴ 

Mazmur 33:14-15

33:14 From the place where he lives he looks carefully

at all the earth’s inhabitants.

33:15 He is the one who forms every human heart, ⁵ 

and takes note of all their actions.

Mazmur 33:17

33:17 A horse disappoints those who trust in it for victory; ⁶ 

despite its great strength, it cannot deliver.

Mazmur 37:13

37:13 The Lord laughs in disgust ⁷  at them,

for he knows that their day is coming. ⁸ 

Mazmur 74:6

74:6 And now ⁹  they are tearing down ¹⁰  all its engravings ¹¹ 

with axes ¹²  and crowbars. ¹³ 

Mazmur 78:3

78:3 What we have heard and learned ¹⁴  –

that which our ancestors ¹⁵  have told us –

Mazmur 78:72

78:72 David ¹⁶  cared for them with pure motives; ¹⁷ 

he led them with skill. ¹⁸ 

Mazmur 93:2

93:2 Your throne has been secure from ancient times;

you have always been king. ¹⁹ 

Mazmur 94:2

94:2 Rise up, O judge of the earth!

Pay back the proud!

Mazmur 94:22

94:22 But the Lord will protect me, ²⁰ 

and my God will shelter me. ²¹ 

Mazmur 104:2

104:2 He covers himself with light as if it were a garment.

He stretches out the skies like a tent curtain,

Mazmur 104:8

104:8 as the mountains rose up,

and the valleys went down –

to the place you appointed for them. ²² 

Mazmur 105:6

105:6 O children ²³  of Abraham, ²⁴  God’s ²⁵  servant,

you descendants ²⁶  of Jacob, God’s ²⁷  chosen ones!

Mazmur 105:9

105:9 the promise ²⁸  he made to Abraham,

the promise he made by oath to Isaac!

Mazmur 105:11

105:11 saying, “To you I will give the land of Canaan

as the portion of your inheritance.”

Mazmur 106:20

106:20 They traded their majestic God ²⁹ 

for the image of an ox that eats grass.

Mazmur 109:10

109:10 May his children ³⁰  roam around begging,

asking for handouts as they leave their ruined home! ³¹ 

Mazmur 109:13

109:13 May his descendants ³²  be cut off! ³³ 

May the memory of them be wiped out by the time the next generation arrives! ³⁴ 

Mazmur 111:2

111:2 The Lord’s deeds are great,

eagerly awaited ³⁵  by all who desire them.

Mazmur 118:16

118:16 the Lord’s right hand gives victory, ³⁶ 

the Lord’s right hand conquers.

Mazmur 118:28

118:28 You are my ³⁷  God and I will give you thanks!

You are my God and I will praise you!

Mazmur 119:45

119:45 I will be secure, ³⁸ 

for I seek your precepts.

Mazmur 119:50

119:50 This ³⁹  is what comforts me in my trouble,

for your promise revives me. ⁴⁰ 

Mazmur 119:60

119:60 I keep your commands

eagerly and without delay. ⁴¹ 

Mazmur 119:86

119:86 All your commands are reliable.

I am pursued without reason. ⁴²  Help me!

Mazmur 119:103

119:103 Your words are sweeter

in my mouth than honey! ⁴³ 

Mazmur 120:6

120:6 For too long I have had to reside

with those who hate ⁴⁴  peace.

Mazmur 121:4

121:4 Look! Israel’s protector ⁴⁵ 

does not sleep or slumber!

Mazmur 122:3

122:3 Jerusalem ⁴⁶  is a city designed

to accommodate an assembly. ⁴⁷ 

Mazmur 123:4

123:4 We have had our fill ⁴⁸ 

of the taunts of the self-assured,

of the contempt of the proud.

Mazmur 124:3

124:3 they would have swallowed us alive,

when their anger raged against us.

Mazmur 129:4

129:4 The Lord is just;

he cut the ropes of the wicked.” ⁴⁹ 

Mazmur 129:7

129:7 which cannot fill the reaper’s hand,

or the lap of the one who gathers the grain!

Mazmur 130:4

130:4 But ⁵⁰  you are willing to forgive, ⁵¹ 

so that you might ⁵²  be honored. ⁵³ 

Mazmur 132:5

132:5 until I find a place for the Lord,

a fine dwelling place ⁵⁴  for the powerful ruler of Jacob.” ⁵⁵ 

Mazmur 136:12

136:12 with a strong hand and an outstretched arm,

for his loyal love endures,

Mazmur 144:15

144:15 How blessed are the people who experience these things! ⁵⁶ 

How blessed are the people whose God is the Lord!

Mazmur 145:2

145:2 Every day I will praise you!

I will praise your name continually! ⁵⁷ 

Mazmur 149:7

149:7 in order to take ⁵⁸  revenge on the nations,

and punish foreigners.

[26:10]  ¹ tn Heb “who [have] in their hands evil.”

[26:10]  ² tn Heb “and their right hand is full of a bribe.”

[29:6]  ³ sn Sirion is another name for Mount Hermon (Deut 3:9).

[29:6]  ⁴ sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.

[33:15]  ⁵ tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the Lord is the creator of every human being.

[33:17]  ⁶ tn Heb “a lie [is] the horse for victory.”

[37:13]  ⁷ tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.

[37:13]  ⁸ tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.

[74:6]  ⁹ tn This is the reading of the Qere (marginal reading). The Kethib (consonantal text) has “and a time.”

[74:6]  ¹⁰ tn The imperfect verbal form vividly describes the act as underway.

[74:6]  ¹¹ tn Heb “its engravings together.”

[74:6]  ¹² tn This Hebrew noun occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49-50).

[74:6]  ¹³ tn This Hebrew noun occurs only here in the OT. An Akkadian cognate refers to a “pickaxe” (cf. NEB “hatchet and pick”; NIV “axes and hatchets”; NRSV “hatchets and hammers”).

[78:3]  ¹⁴ tn Or “known.”

[78:3]  ¹⁵ tn Heb “fathers” (also in vv. 5, 8, 12, 57).

[78:72]  ¹⁶ tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

[78:72]  ¹⁷ tn Heb “and he shepherded them according to the integrity of his heart.”

[78:72]  ¹⁸ tn Heb “and with the understanding of his hands he led them.”

[93:2]  ¹⁹ tn Heb “from antiquity [are] you.” As the context suggests, this refers specifically to God’s royal position, not his personal existence.

[94:22]  ²⁰ tn Heb “and the Lord has become my elevated place.” The prefixed verbal form with vav (ו) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality.

[94:22]  ²¹ tn Heb “and my God [has become] a rocky summit of my safety.”

[104:8]  ²² tn Heb “from your shout they fled, from the sound of your thunder they hurried off.”

[104:8]  sn Verses 7-8 poetically depict Gen 1:9-10.

[105:6]  ²³ tn Or “offspring”; Heb “seed.”

[105:6]  ²⁴ tc Some mss have “Israel,” which appears in the parallel version of this psalm in 1 Chr 16:13.

[105:6]  ²⁵ tn Heb “his”; the referent (God) has been specified in the translation for clarity.

[105:6]  ²⁶ tn Heb “sons.”

[105:6]  ²⁷ tn Heb “his”; the referent (God) has been specified in the translation for clarity.

[105:9]  ²⁸ tn Heb “which.”

[106:20]  ²⁹ tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the Lord states that his people (Israel) exchanged “their glory” (a reference to the Lord) for worthless idols.

[109:10]  ³⁰ tn Or “sons.”

[109:10]  ³¹ tn Heb “and roaming, may his children roam and beg, and seek from their ruins.” Some, following the LXX, emend the term וְדָרְשׁוּ (vÿdoreshu, “and seek”) to יְגֹרְשׁוּ (yÿgoreshu; a Pual jussive, “may they be driven away” [see Job 30:5; cf. NIV, NRSV]), but דָּרַשׁ (darash) nicely parallels שִׁאֵלוּ (shi’elu, “and beg”) in the preceding line.

[109:13]  ³² tn Or “offspring.”

[109:13]  ³³ sn On the expression cut off see Ps 37:28.

[109:13]  ³⁴ tn Heb “in another generation may their name be wiped out.”

[111:2]  ³⁵ tn Heb “sought out.”

[118:16]  ³⁶ tn Heb “exalts.”

[118:28]  ³⁷ sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).

[119:45]  ³⁸ tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”

[119:50]  ³⁹ tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.

[119:50]  ⁴⁰ tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.

[119:60]  ⁴¹ tn Heb “I hurry and I do not delay to keep your commands.”

[119:86]  ⁴² sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.

[119:103]  ⁴³ tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew mss, as well as several other ancient witnesses, read the plural “your words,” which can then be understood as the subject of the plural verb “they are smooth.”

[120:6]  ⁴⁴ tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.

[121:4]  ⁴⁵ tn Heb “the one who guards Israel.”

[122:3]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[122:3]  ⁴⁷ tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubbÿrah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).

[123:4]  ⁴⁸ tn Heb “greatly our soul is full to it.”

[129:4]  ⁴⁹ tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.

[130:4]  ⁵⁰ tn Or “surely.”

[130:4]  ⁵¹ tn Heb “for with you [there is] forgiveness.”

[130:4]  ⁵² tn Or “consequently you are.”

[130:4]  ⁵³ tn Heb “feared.”

[132:5]  ⁵⁴ tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).

[132:5]  ⁵⁵ tn Heb “the powerful [one] of Jacob.”

[144:15]  ⁵⁶ tn Heb “[O] the happiness of the people who [it is] such to them.”

[145:2]  ⁵⁷ tn Or, hyperbolically, “forever.”

[149:7]  ⁵⁸ tn Heb “to do.”