A psalm; a song for the Sabbath day.
and to sing praises to your name, O sovereign One! 3
and your faithfulness during the night,
92:3 to the accompaniment of a ten-stringed instrument and a lyre,
to the accompaniment of the meditative tone of the harp.
92:4 For you, O Lord, have made me happy by your work.
I will sing for joy because of what you have done. 5
92:5 How great are your works, O Lord!
Your plans are very intricate! 6
92:6 The spiritually insensitive do not recognize this;
the fool does not understand this. 7
92:7 When the wicked sprout up like grass,
and all the evildoers glisten, 8
it is so that they may be annihilated. 9
Indeed, 12 look at how your enemies perish!
All the evildoers are scattered!
I am covered 14 with fresh oil.
I hear the defeated cries of the evil foes who attacked me. 16
they grow high like a cedar in Lebanon. 18
92:13 Planted in the Lord’s house,
they grow in the courts of our God.
92:14 They bear fruit even when they are old;
they are filled with vitality and have many leaves. 19
92:15 So they proclaim that the Lord, my protector,
is just and never unfair. 20
93:1 The Lord reigns!
He is robed in majesty,
the Lord is robed,
he wears strength around his waist. 22
Indeed, the world is established, it cannot be moved.
93:2 Your throne has been secure from ancient times;
you have always been king. 23
the waves roar,
the waves roar and crash. 25
and the mighty waves of the sea,
the Lord sits enthroned in majesty. 27
94:1 O Lord, the God who avenges!
O God who avenges, reveal your splendor! 33
94:2 Rise up, O judge of the earth!
Pay back the proud!
94:3 O Lord, how long will the wicked,
how long will the wicked celebrate? 34
all the evildoers boast. 36
94:5 O Lord, they crush your people;
they oppress the nation that belongs to you. 37
94:6 They kill the widow and the one residing outside his native land,
and they murder the fatherless. 38
94:7 Then they say, “The Lord does not see this;
the God of Jacob does not take notice of it.” 39
You fools, when will you ever understand?
94:9 Does the one who makes the human ear not hear?
Does the one who forms the human eye not see? 42
94:10 Does the one who disciplines the nations not punish?
He is the one who imparts knowledge to human beings!
94:11 The Lord knows that
peoples’ thoughts are morally bankrupt. 43
the one whom you teach from your law,
until the wicked are destroyed. 46
he does not abandon the nation that belongs to him. 48
Who will stand up for me against the evildoers? 53
94:17 If the Lord had not helped me,
I would have laid down in the silence of death. 54
94:18 If I say, “My foot is slipping,”
your loyal love, O Lord, supports me.
your soothing touch makes me happy. 56
those who make oppressive laws. 58
and condemn to death the innocent. 61
and my God will shelter me. 63
He will destroy them because of 65 their evil;
the Lord our God will destroy them.
95:1 Come! Let’s sing for joy to the Lord!
Let’s shout out praises to our protector who delivers us! 67
Let’s shout out to him in celebration! 69
95:3 For the Lord is a great God,
a great king who is superior to 70 all gods.
and the mountain peaks belong to him.
95:5 The sea is his, for he made it.
His hands formed the dry land.
Let’s kneel before the Lord, our creator!
95:7 For he is our God;
we are the people of his pasture,
the sheep he owns. 73
Today, if only you would obey him! 74
and tried my patience, even though they had seen my work.
and I said, ‘These people desire to go astray; 81
they do not obey my commands.’ 82
95:11 So I made a vow in my anger,
‘They will never enter into the resting place I had set aside for them.’” 83
Sing to the Lord, all the earth!
96:2 Sing to the Lord! Praise his name!
Announce every day how he delivers! 86
96:3 Tell the nations about his splendor!
Tell 87 all the nations about his amazing deeds!
96:4 For the Lord is great and certainly worthy of praise;
he is more awesome than all gods. 88
but the Lord made the sky.
his sanctuary is firmly established and beautiful. 91
96:7 Ascribe to the Lord, O families of the nations,
ascribe to the Lord splendor and strength!
Bring an offering and enter his courts!
Tremble before him, all the earth!
96:10 Say among the nations, “The Lord reigns!
The world is established, it cannot be moved.
He judges the nations fairly.”
96:11 Let the sky rejoice, and the earth be happy!
Let the sea and everything in it shout!
96:12 Let the fields and everything in them celebrate!
Then let the trees of the forest shout with joy
96:13 before the Lord, for he comes!
For he comes to judge the earth!
He judges the world fairly, 94
and the nations in accordance with his justice. 95
97:1 The Lord reigns!
Let the earth be happy!
Let the many coastlands rejoice!
97:2 Dark clouds surround him;
equity and justice are the foundation of his throne. 97
97:3 Fire goes before him;
on every side 98 it burns up his enemies.
97:4 His lightning bolts light up the world;
the earth sees and trembles.
97:5 The mountains melt like wax before the Lord,
before the Lord of the whole earth.
97:6 The sky declares his justice,
and all the nations see his splendor.
97:7 All who worship idols are ashamed,
those who boast about worthless idols.
All the gods bow down before him. 99
97:8 Zion hears and rejoices,
the towns 100 of Judah are happy,
because of your judgments, O Lord.
you are elevated high above all gods.
97:10 You who love the Lord, hate evil!
He protects 102 the lives of his faithful followers;
he delivers them from the power 103 of the wicked.
97:11 The godly bask in the light;
the morally upright experience joy. 104
97:12 You godly ones, rejoice in the Lord!
Give thanks to his holy name. 105
for he performs 108 amazing deeds!
His right hand and his mighty arm
accomplish deliverance. 109
in the sight of the nations he reveals his justice.
All the ends of the earth see our God deliver us. 112
98:4 Shout out praises to the Lord, all the earth!
Break out in a joyful shout and sing!
98:5 Sing to the Lord accompanied by a harp,
accompanied by a harp and the sound of music!
98:6 With trumpets and the blaring of the ram’s horn,
shout out praises before the king, the Lord!
98:7 Let the sea and everything in it shout,
along with the world and those who live in it!
98:8 Let the rivers clap their hands!
Let the mountains sing in unison
98:9 before the Lord!
For he comes to judge the earth!
He judges the world fairly, 113
and the nations in a just manner.
99:1 The Lord reigns!
The nations tremble. 115
He sits enthroned above the winged angels; 116
the earth shakes. 117
he is exalted over all the nations.
99:3 Let them praise your great and awesome name!
He 119 is holy!
99:4 The king is strong;
he loves justice. 120
You ensure that legal decisions will be made fairly; 121
you promote justice and equity in Jacob.
Worship 123 before his footstool!
He is holy!
99:6 Moses and Aaron were among his priests;
Samuel was one of those who prayed to him. 124
They 125 prayed to the Lord and he answered them.
they obeyed his regulations and the ordinance he gave them.
99:8 O Lord our God, you answered them.
They found you to be a forgiving God,
but also one who punished their sinful deeds. 127
Worship on his holy hill,
for the Lord our God is holy!
A thanksgiving psalm.
100:1 Shout out praises to the Lord, all the earth!
Enter his presence with joyful singing!
100:3 Acknowledge that the Lord is God!
He made us and we belong to him; 131
we are his people, the sheep of his pasture.
100:4 Enter his gates with thanksgiving,
and his courts with praise!
Give him thanks!
Praise his name!
100:5 For the Lord is good.
His loyal love endures, 132
and he is faithful through all generations. 133
[92:2] 4 tn The words “it is fitting” are supplied in the translation for stylistic reasons. Verses 1-3 are actually one long sentence in the Hebrew text, but this has been divided up into two shorter sentences in the translation in keeping with contemporary English style.
[92:6] 7 tn Heb “the brutish man does not know, and the fool does not understand this.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 49:10; 73:22; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
[92:7] sn God allows the wicked to prosper temporarily so that he might reveal his justice. When the wicked are annihilated, God demonstrates that wickedness does not pay off.
[92:10] 14 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.”
[93:4] sn The surging waters here symbolizes the hostile enemies of God who seek to destroy the order he has established in the world (see Pss 18:17; 29:3; 32:6; 77:20; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). But the Lord is depicted as elevated above and sovereign over these raging waters.
[94:6] 38 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 82:3; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[94:8] 40 tn Heb “understand.” The verb used in v. 7 is repeated here for rhetorical effect. The people referred to here claim God is ignorant of their actions, but the psalmist corrects their faulty viewpoint.
[94:12] 44 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” The generic masculine pronoun is used in v. 2.
[94:15] 50 tn Heb “all the 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
[94:17] 54 tn Heb “If the
[94:20] 58 tn Heb “Is a throne of destruction united to you, one that forms trouble upon a statute?” The rhetorical question anticipates the answer, “Of course not!” The translation, while not preserving the interrogative form of the statement, reflects its rhetorical force.
[94:22] 62 tn Heb “and the
[95:7] 74 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
[95:8] 76 sn The name Meribah means “strife.” Two separate but similar incidents at Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13, see also Pss 81:7; 106:32). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
[95:8] 77 sn The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7, as well as Deut 6:16; 9:22; 33:8).
[95:10] 80 tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.
[96:13] 94 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.”
[97:7] 99 tn The translation assumes that the prefixed verbal form in the first line is an imperfect (“are ashamed”) and that the ambiguous form in the third line is a perfect (“bow down”) because the psalmist appears to be describing the effect of the
[97:10] 102 tn The participle may be verbal, though it might also be understood as substantival and appositional to “the
[97:11] 104 tn Heb “Light is planted for the godly, and for the upright of heart joy.” The translation assumes an emendation of זָרַע (zara’, “planted”) to זָרַח (zara’, “shines”) which collocates more naturally with “light.” “Light” here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor.
[97:12] 105 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the
[98:1] 108 tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.
[98:1] 109 tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.
[98:9] 113 tn The verbal forms in v. 9 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 (“will judge…”).
[99:1] 115 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
[99:1] 116 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
[99:1] 117 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
[99:4] 120 tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the
[99:8] 127 tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).
[100:3] 131 tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.