Mazmur 50:3

50:3 Our God approaches and is not silent; ¹ 

consuming fire goes ahead of him

and all around him a storm rages. ² 

Mazmur 74:8

74:8 They say to themselves, ³ 

“We will oppress all of them.” ⁴ 

They burn down all the places where people worship God in the land. ⁵ 

Mazmur 86:8-9

86:8 None can compare to you among the gods, O Lord!

Your exploits are incomparable! ⁶ 

86:9 All the nations, whom you created,

will come and worship you, ⁷  O Lord.

They will honor your name.

Mazmur 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ⁸ 

and the nations in accordance with his justice. ⁹ 

Mazmur 101:3

101:3 I will not even consider doing what is dishonest. ¹⁰ 

I hate doing evil; ¹¹ 

I will have no part of it. ¹² 

Mazmur 101:8

101:8 Each morning I will destroy all the wicked people in the land,

and remove all evildoers from the city of the Lord.

Mazmur 103:22

103:22 Praise the Lord, all that he has made, ¹³ 

in all the regions ¹⁴  of his kingdom!

Praise the Lord, O my soul!

Mazmur 110:1

Psalm 110 ¹⁵ 

A psalm of David.

110:1 Here is the Lord’s proclamation ¹⁶  to my lord: ¹⁷ 

“Sit down at my right hand ¹⁸  until I make your enemies your footstool!” ¹⁹ 

Mazmur 118:15

118:15 They celebrate deliverance in the tents of the godly. ²⁰ 

The Lord’s right hand conquers, ²¹ 

Mazmur 132:7

132:7 Let us go to his dwelling place!

Let us worship ²²  before his footstool!

Mazmur 143:2

143:2 Do not sit in judgment on ²³  your servant,

for no one alive is innocent before you. ²⁴ 

Mazmur 143:10

143:10 Teach me to do what pleases you, ²⁵ 

for you are my God.

May your kind presence ²⁶ 

lead me ²⁷  into a level land. ²⁸ 

Mazmur 150:1

Psalm 150 ²⁹ 

150:1 Praise the Lord!

Praise God in his sanctuary!

Praise him in the sky, which testifies to his strength! ³⁰ 

[50:3]  ¹ tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”

[50:3]  ² tn Heb “fire before him devours, and around him it is very stormy.”

[74:8]  ³ tn Heb “in their heart.”

[74:8]  ⁴ tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).

[74:8]  ⁵ tn Heb “they burn down all the meeting places of God in the land.”

[86:8]  ⁶ tn Heb “and there are none like your acts.”

[86:9]  ⁷ tn Or “bow down before you.”

[96:13]  ⁸ 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]  ⁹ tn Heb “and the nations with his integrity.”

[101:3]  ¹⁰ tn Heb “I will not set before my eyes a thing of worthlessness.”

[101:3]  ¹¹ tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew mss. The form appears to be derived from a verbal root שׂוּט (sut, “to fall away; to swerve”; see Ps 40:4).

[101:3]  ¹² tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”

[103:22]  ¹³ tn Heb “all his works,” which includes mankind.

[103:22]  ¹⁴ tn Heb “places.”

[110:1]  ¹⁵ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ¹⁶ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ¹⁷ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ¹⁸ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ¹⁹ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[118:15]  ²⁰ tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”

[118:15]  ²¹ tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).

[132:7]  ²² tn Or “bow down.”

[143:2]  ²³ tn Heb “do not enter into judgment with.”

[143:2]  ²⁴ tn Heb “for no one living is innocent before you.”

[143:10]  ²⁵ tn Or “your will.” See Ps 40:8.

[143:10]  ²⁶ tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).

[143:10]  ²⁷ tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.

[143:10]  ²⁸ sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.

[150:1]  ²⁹ sn Psalm 150. The Psalter concludes with a resounding call for praise from everything that has breath.

[150:1]  ³⁰ tn Heb “the sky of his strength.”