Mazmur 7:11

7:11 God is a just judge;

he is angry throughout the day. ¹ 

Mazmur 16:3

16:3 As for God’s chosen people who are in the land,

and the leading officials I admired so much ²  –

Mazmur 16:6

16:6 It is as if I have been given fertile fields

or received a beautiful tract of land. ³ 

Mazmur 18:27

18:27 For you deliver oppressed ⁴  people,

but you bring down those who have a proud look. ⁵ 

Mazmur 27:13

27:13 Where would I be if I did not believe I would experience

the Lord’s favor in the land of the living? ⁶ 

Mazmur 35:20

35:20 For they do not try to make peace with others, ⁷ 

but plan ways to deceive those who are unsuspecting. ⁸ 

Mazmur 38:14

38:14 I am like a man who cannot hear

and is incapable of arguing his defense. ⁹ 

Mazmur 47:2

47:2 For the sovereign Lord ¹⁰  is awe-inspiring; ¹¹ 

he is the great king who rules the whole earth! ¹² 

Mazmur 50:14

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! ¹³ 

Mazmur 54:7

54:7 Surely ¹⁴  he rescues me from all trouble, ¹⁵ 

and I triumph over my enemies. ¹⁶ 

Mazmur 61:3

61:3 Indeed, ¹⁷  you are ¹⁸  my shelter,

a strong tower that protects me from the enemy. ¹⁹ 

Mazmur 66:5

66:5 Come and witness ²⁰  God’s exploits! ²¹ 

His acts on behalf of people are awesome! ²² 

Mazmur 66:10

66:10 For ²³  you, O God, tested us;

you purified us like refined silver.

Mazmur 73:12

73:12 Take a good look! This is what the wicked are like, ²⁴ 

those who always have it so easy and get richer and richer. ²⁵ 

Mazmur 76:4

76:4 You shine brightly and reveal your majesty,

as you descend from the hills where you killed your prey. ²⁶ 

Mazmur 91:9

91:9 For you have taken refuge in the Lord,

my shelter, the sovereign One. ²⁷ 

Mazmur 92:10

92:10 You exalt my horn like that of a wild ox. ²⁸ 

I am covered ²⁹  with fresh oil.

Mazmur 96:4

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

he is more awesome than all gods. ³⁰ 

Mazmur 115:5

115:5 They have mouths, but cannot speak,

eyes, but cannot see,

Mazmur 118:18

118:18 The Lord severely ³¹  punished me,

but he did not hand me over to death.

Mazmur 118:29

118:29 Give thanks to the Lord, for he is good

and his loyal love endures! ³² 

Mazmur 119:31

119:31 I hold fast ³³  to your rules.

O Lord, do not let me be ashamed!

Mazmur 119:121

ע (Ayin)

119:121 I do what is fair and right. ³⁴ 

Do not abandon me to my oppressors!

Mazmur 119:156

119:156 Your compassion is great, O Lord.

Revive me, as you typically do! ³⁵ 

Mazmur 133:1

Psalm 133 ³⁶ 

A song of ascents, ³⁷  by David.

133:1 Look! How good and how pleasant it is

when brothers live together! ³⁸ 

Mazmur 135:14

135:14 For the Lord vindicates ³⁹  his people,

and has compassion on his servants. ⁴⁰ 

Mazmur 147:5

147:5 Our Lord is great and has awesome power; ⁴¹ 

there is no limit to his wisdom. ⁴² 

[7:11]  ¹ tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.

[16:3]  ² tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).

[16:6]  ³ tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.

[18:27]  ⁴ tn Or perhaps, “humble” (note the contrast with those who are proud).

[18:27]  ⁵ tn Heb “but proud eyes you bring low.” 2 Sam 22:28 reads, “your eyes [are] upon the proud, [whom] you bring low.”

[27:13]  ⁶ tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.

[35:20]  ⁷ tn Heb “for they do not speak peace.”

[35:20]  ⁸ tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.

[38:14]  ⁹ tn Heb “and there is not in his mouth arguments.”

[47:2]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “a great king over all the earth.”

[50:14]  ¹³ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[54:7]  ¹⁴ tn Or “for,” indicating a more specific reason why he will praise the Lord’s name (cf. v. 6).

[54:7]  ¹⁵ tn The perfects in v. 7 are probably rhetorical, indicating the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance and his own vindication as if they were occurring or had already occurred.

[54:7]  ¹⁶ tn Heb “and on my enemies my eyes look.”

[61:3]  ¹⁷ tn Or “for.”

[61:3]  ¹⁸ tn Or “have been.”

[61:3]  ¹⁹ tn Heb “a strong tower from the face of an enemy.”

[66:5]  ²⁰ tn Or “see.”

[66:5]  ²¹ tn Or “acts” (see Ps 46:8).

[66:5]  ²² tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”

[66:10]  ²³ tn Or “indeed.”

[73:12]  ²⁴ tn Heb “Look, these [are] the wicked.”

[73:12]  ²⁵ tn Heb “the ones who are always at ease [who] increase wealth.”

[76:4]  ²⁶ tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.

[91:9]  ²⁷ tn Heb “for you, the Lord, my shelter, the Most High, you have made your dwelling place.”

[92:10]  ²⁸ sn The horn of the wild ox is frequently a metaphor for military strength; the idiom “to exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; Lam 2:17).

[92:10]  ²⁹ tn The Hebrew verb בָּלַל (balal) usually has the nuance “to mix.” Here it seems to mean “to smear” or “to anoint.” Some emend the form to בַּלֹּתַנִי (ballotaniy; a second person form of the verb with a first person suffix) and read, “you anoint me.”

[96:4]  ³⁰ tn Or perhaps “and feared by all gods.” See Ps 89:7.

[118:18]  ³¹ tn The infinitive absolute emphasizes the following verbal idea.

[118:29]  ³² tn Or “is forever.”

[119:31]  ³³ tn Or “cling to.”

[119:121]  ³⁴ tn Heb “do justice and righteousness.”

[119:156]  ³⁵ tn Heb “according to your customs.”

[133:1]  ³⁶ sn Psalm 133. The psalmist affirms the benefits of family unity.

[133:1]  ³⁷ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[133:1]  ³⁸ sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.

[135:14]  ³⁹ tn Heb “judges,” but here the idea is that the Lord “judges on behalf of” his people. The imperfect verbal forms here and in the next line draw attention to the Lord’s characteristic actions.

[135:14]  ⁴⁰ sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.

[147:5]  ⁴¹ tn Heb “and great of strength.”

[147:5]  ⁴² tn Heb “to his wisdom there is no counting.”