Mazmur 7:10

7:10 The Exalted God is my shield, ¹ 

the one who delivers the morally upright. ² 

Mazmur 18:47

18:47 The one true God ³  completely vindicates me; ⁴ 

he makes nations submit to me. ⁵ 

Mazmur 24:10

24:10 Who is this majestic king?

The Lord who commands armies! ⁶ 

He is the majestic king! (Selah)

Mazmur 27:14

27:14 Rely ⁷  on the Lord!

Be strong and confident! ⁸ 

Rely on the Lord!

Mazmur 29:10

29:10 The Lord sits enthroned over the engulfing waters, ⁹ 

the Lord sits enthroned ¹⁰  as the eternal king.

Mazmur 33:5

33:5 The Lord promotes ¹¹  equity and justice;

the Lord’s faithfulness extends throughout the earth. ¹² 

Mazmur 33:7

33:7 He piles up the water of the sea; ¹³ 

he puts the oceans ¹⁴  in storehouses.

Mazmur 33:20

33:20 We ¹⁵  wait for the Lord;

he is our deliverer ¹⁶  and shield. ¹⁷ 

Mazmur 37:39

37:39 But the Lord delivers the godly; ¹⁸ 

he protects them in times of trouble. ¹⁹ 

Mazmur 45:11

45:11 Then ²⁰  the king will be attracted by ²¹  your beauty.

After all, he is your master! Submit ²²  to him! ²³ 

Mazmur 47:8

47:8 God reigns ²⁴  over the nations!

God sits on his holy throne!

Mazmur 49:20

49:20 Wealthy people do not understand; ²⁵ 

they are like animals ²⁶  that perish. ²⁷ 

Mazmur 78:25-27

78:25 Man ate the food of the mighty ones. ²⁸ 

He sent them more than enough to eat. ²⁹ 

78:26 He brought the east wind through the sky,

and by his strength led forth the south wind.

78:27 He rained down meat on them like dust,

birds as numerous as the sand on the seashores. ³⁰ 

Mazmur 95:5

95:5 The sea is his, for he made it.

His hands formed the dry land.

Mazmur 98:2

98:2 The Lord demonstrates his power to deliver; ³¹ 

in the sight of the nations he reveals his justice.

Mazmur 102:16

102:16 when the Lord rebuilds Zion,

and reveals his splendor,

Mazmur 102:23

102:23 He has taken away my strength in the middle of life; ³² 

he has cut short my days.

Mazmur 104:9-10

104:9 You set up a boundary for them that they could not cross,

so that they would not cover the earth again. ³³ 

104:10 He turns springs into streams; ³⁴ 

they flow between the mountains.

Mazmur 107:7

107:7 He led them on a level road, ³⁵ 

that they might find a city in which to live.

Mazmur 112:4

112:4 In the darkness a light ³⁶  shines for the godly,

for each one who is merciful, compassionate, and just. ³⁷ 

Mazmur 118:18

118:18 The Lord severely ³⁸  punished me,

but he did not hand me over to death.

Mazmur 147:13-15

147:13 For he makes the bars of your gates strong.

He blesses your children ³⁹  within you.

147:14 He ⁴⁰  brings peace to your territory. ⁴¹ 

He abundantly provides for you ⁴²  the best grain.

147:15 He ⁴³  sends his command through the earth; ⁴⁴ 

swiftly his order reaches its destination. ⁴⁵ 

Mazmur 147:19

147:19 He proclaims his word to Jacob,

his statutes and regulations to Israel.

[7:10]  ¹ tn Traditionally, “my shield is upon God” (cf. NASB). As in v. 8, עַל (’al) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.

[7:10]  ² tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).

[18:47]  ³ tn Heb “the God.” See v. 32.

[18:47]  ⁴ tn Heb “is the one who grants vengeance to me.” The plural form of the noun indicates degree here, suggesting complete vengeance or vindication.

[18:47]  sn Completely vindicates me. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.

[18:47]  ⁵ tn Heb “he subdues nations beneath me.” On the meaning of the verb דָּבַר (davar, “subdue,” a homonym of דָּבַר, davar, “speak”), see HALOT 209-10 s.v. I דבר. See also Ps 47:3 and 2 Chr 22:10. 2 Sam 22:48 reads “and [is the one who] brings down nations beneath me.”

[24:10]  ⁶ tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.

[27:14]  ⁷ tn Or “wait.”

[27:14]  ⁸ tn Heb “be strong and let your heart be confident.”

[29:10]  ⁹ tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.

[29:10]  ¹⁰ tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.

[33:5]  ¹¹ tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of equity and justice causes him to actively promote these principles as he governs the world.

[33:5]  ¹² tn Heb “fills the earth.”

[33:7]  ¹³ tn Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד (ged, “heap, pile”; cf. NASB) to נֹד (nod, “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the Lord confines to one place (Exod 15:8; Josh 3:13, 16; Ps 78:13). This verse appears to refer to Gen 1:9, where God decrees that the watery deep be gathered to one place so that dry land might appear. If so, the participles in this and the following line depict this action with special vividness, as if the reader were present on the occasion. Another option is that the participles picture the confinement of the sea to one place as an ongoing divine activity.

[33:7]  ¹⁴ tn Or “watery depths.” The form תְּהוֹמוֹת (tÿhomot, “watery depths”) is the plural form of תְּהוֹם (tÿhom, “great deep”; see Gen 1:2).

[33:20]  ¹⁵ tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.

[33:20]  ¹⁶ tn Or “[source of] help.”

[33:20]  ¹⁷ tn Or “protector.”

[37:39]  ¹⁸ tn Heb “and the deliverance of the godly [ones] [is] from the Lord.”

[37:39]  ¹⁹ tn Heb “[he is] their place of refuge in a time of trouble.”

[45:11]  ²⁰ tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.

[45:11]  ²¹ tn Or “desire.”

[45:11]  ²² tn Or “bow down.”

[45:11]  ²³ sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.

[47:8]  ²⁴ tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord’s having ascended his throne.

[49:20]  ²⁵ tn Heb “mankind in honor does not understand.” The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.

[49:20]  ²⁶ tn Or “cattle.”

[49:20]  ²⁷ tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.

[78:25]  ²⁸ sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).

[78:25]  ²⁹ tn Heb “provision he sent to them to satisfaction.”

[78:27]  ³⁰ tn Heb “and like the sand of the seas winged birds.”

[98:2]  ³¹ tn Heb “makes known his deliverance.”

[102:23]  ³² tn Heb “he has afflicted my strength in the way.” The term “way” refers here to the course of the psalmist’s life, which appears to be ending prematurely (vv. 23b-24).

[104:9]  ³³ tn Heb “a boundary you set up, they will not cross, they will not return to cover the earth.”

[104:10]  ³⁴ tn Heb “[the] one who sends springs into streams.” Another option is to translate, “he sends streams [i.e., streams that originate from springs] into the valleys” (cf. NIV).

[107:7]  ³⁵ sn A level road. See Jer 31:9.

[112:4]  ³⁶ tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.

[112:4]  ³⁷ tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.

[118:18]  ³⁸ tn The infinitive absolute emphasizes the following verbal idea.

[147:13]  ³⁹ tn Heb “your sons.”

[147:14]  ⁴⁰ tn Heb “the one who.”

[147:14]  ⁴¹ tn Heb “he makes your boundary peace.”

[147:14]  ⁴² tn Heb “satisfies you with.”

[147:15]  ⁴³ tn Heb “the one who.”

[147:15]  ⁴⁴ tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (’erets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.

[147:15]  ⁴⁵ tn Heb “swiftly his word runs.”