Mazmur 34:16

34:16 But the Lord opposes evildoers

and wipes out all memory of them from the earth. ¹ 

Mazmur 46:9

46:9 He brings an end to wars throughout the earth; ² 

he shatters ³  the bow and breaks ⁴  the spear;

he burns ⁵  the shields with fire. ⁶ 

Mazmur 72:6

72:6 He ⁷  will descend like rain on the mown grass, ⁸ 

like showers that drench ⁹  the earth. ¹⁰ 

Mazmur 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ¹¹ 

and the nations in accordance with his justice. ¹² 

Mazmur 140:11

140:11 A slanderer ¹³  will not endure on ¹⁴  the earth;

calamity will hunt down a violent man and strike him down. ¹⁵ 

[34:16]  ¹ tn Heb “the face of the Lord [is] against the doers of evil to cut off from the earth memory of them.”

[46:9]  ² tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).

[46:9]  ³ tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ⁴ tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.

[46:9]  ⁵ tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ⁶ tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.

[72:6]  ⁷ tn That is, the king (see vv. 2, 4).

[72:6]  ⁸ tn The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.

[72:6]  ⁹ tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzÿfu). The translation assumes the latter.

[72:6]  ¹⁰ sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.

[96:13]  ¹¹ tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”

[96:13]  ¹² tn Heb “and the nations with his integrity.”

[140:11]  ¹³ tn Heb “a man of a tongue.”

[140:11]  ¹⁴ tn Heb “be established in.”

[140:11]  ¹⁵ tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.