Mazmur 68:34

68:34 Acknowledge God’s power, ¹ 

his sovereignty over Israel,

and the power he reveals in the skies! ² 

Mazmur 80:4

80:4 O Lord God, invincible warrior! ³ 

How long will you remain angry at your people while they pray to you? ⁴ 

Mazmur 80:19

80:19 O Lord God, invincible warrior, ⁵  restore us!

Smile on us! ⁶  Then we will be delivered! ⁷ 

Mazmur 108:1

Psalm 108 ⁸ 

A song, a psalm of David.

108:1 I am determined, ⁹  O God!

I will sing and praise you with my whole heart. ¹⁰ 

Mazmur 150:1

Psalm 150 ¹¹ 

150:1 Praise the Lord!

Praise God in his sanctuary!

Praise him in the sky, which testifies to his strength! ¹² 

[68:34]  ¹ tn Heb “give strength to God.”

[68:34]  ² sn The language of v. 34 echoes that of Deut 33:26.

[80:4]  ³ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (tsÿva’ot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” (meaning “armies”) has been rendered “invincible warrior.”

[80:4]  ⁴ tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition -בְּ (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.

[80:19]  ⁵ tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.

[80:19]  ⁶ tn The idiom “cause your face to shine” 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; 89:15; Dan 9:17).

[80:19]  ⁷ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[108:1]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.”

[150:1]  ¹¹ sn Psalm 150. The Psalter concludes with a resounding call for praise from everything that has breath.

[150:1]  ¹² tn Heb “the sky of his strength.”