Mazmur 3:8

3:8 The Lord delivers; ¹ 

you show favor to your people. ²  (Selah)

Mazmur 19:9

19:9 The commands to fear the Lord are right ³ 

and endure forever. ⁴ 

The judgments given by the Lord are trustworthy

and absolutely just. ⁵ 

Mazmur 47:2

47:2 For the sovereign Lord ⁶  is awe-inspiring; ⁷ 

he is the great king who rules the whole earth! ⁸ 

Mazmur 73:10

73:10 Therefore they have more than enough food to eat,

and even suck up the water of the sea. ⁹ 

Mazmur 78:58

78:58 They made him angry with their pagan shrines, ¹⁰ 

and made him jealous with their idols.

Mazmur 81:9

81:9 There must be ¹¹  no other ¹²  god among you.

You must not worship a foreign god.

Mazmur 91:1

Psalm 91 ¹³ 

91:1 As for you, the one who lives ¹⁴  in the shelter of the sovereign One, ¹⁵ 

and resides in the protective shadow ¹⁶  of the mighty king ¹⁷  –

Mazmur 96:4

96:4 For the Lord is great and certainly worthy of praise;

he is more awesome than all gods. ¹⁸ 

Mazmur 118:26

118:26 May the one who comes in the name of the Lord ¹⁹  be blessed!

We will pronounce blessings on you ²⁰  in the Lord’s temple. ²¹ 

Mazmur 127:3

127:3 Yes, ²²  sons ²³  are a gift from the Lord,

the fruit of the womb is a reward.

Mazmur 135:19-20

135:19 O family ²⁴  of Israel, praise the Lord!

O family of Aaron, praise the Lord!

135:20 O family of Levi, praise the Lord!

You loyal followers ²⁵  of the Lord, praise the Lord!

Mazmur 140:7

140:7 O sovereign Lord, my strong deliverer, ²⁶ 

you shield ²⁷  my head in the day of battle.

[3:8]  ¹ tn Heb “to the Lord [is] deliverance.”

[3:8]  ² tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).

[19:9]  ³ 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]  ⁴ tn Heb “[it] stands permanently.”

[19:9]  ⁵ 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.

[47:2]  ⁶ tn Heb “the Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.

[47:2]  ⁷ tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.

[47:2]  ⁸ tn Heb “a great king over all the earth.”

[73:10]  ⁹ tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisvÿ’um lekhem, “they are filled with food”) assumes (1) an emendation of יָשׁיּב עַמּוֹ (yashyyv, “he will bring back his people”) to יִשְׂבְעוּם (yisvÿ’um, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [sava’] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (sava’; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.

[78:58]  ¹⁰ tn Traditionally, “high places.”

[81:9]  ¹¹ tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.

[81:9]  ¹² tn Heb “different”; “illicit.”

[91:1]  ¹³ sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.

[91:1]  ¹⁴ tn Heb “[O] one who lives.”

[91:1]  ¹⁵ tn Traditionally “the Most High.”

[91:1]  ¹⁶ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ¹⁷ sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.

[96:4]  ¹⁸ tn Or perhaps “and feared by all gods.” See Ps 89:7.

[118:26]  ¹⁹ sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.

[118:26]  ²⁰ tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.

[118:26]  ²¹ tn Heb “from the house of the Lord.”

[127:3]  ²² tn or “look.”

[127:3]  ²³ tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.

[135:19]  ²⁴ tn Heb “house” (here and in the next two lines).

[135:20]  ²⁵ tn Heb “fearers.”

[140:7]  ²⁶ tn Heb “the strength of my deliverance.”

[140:7]  ²⁷ tn Heb “cover.”