Mazmur 19:12

19:12 Who can know all his errors? ¹ 

Please do not punish me for sins I am unaware of. ² 

Mazmur 22:22

22:22 I will declare your name to my countrymen! ³ 

In the middle of the assembly I will praise you!

Mazmur 48:11

48:11 Mount Zion rejoices;

the towns ⁴  of Judah are happy, ⁵ 

because of your acts of judgment. ⁶ 

Mazmur 12:2

12:2 People lie to one another; ⁷ 

they flatter and deceive. ⁸ 

Mazmur 19:2

19:2 Day after day it speaks out; ⁹ 

night after night it reveals his greatness. ¹⁰ 

Mazmur 39:3

39:3 my anxiety intensified. ¹¹ 

As I thought about it, I became impatient. ¹² 

Finally I spoke these words: ¹³ 

Mazmur 62:11

62:11 God has declared one principle;

two principles I have heard: ¹⁴ 

God is strong, ¹⁵ 

Mazmur 75:7

75:7 For God is the judge! ¹⁶ 

He brings one down and exalts another. ¹⁷ 

Mazmur 89:15

89:15 How blessed are the people who worship you! ¹⁸ 

O Lord, they experience your favor. ¹⁹ 

Mazmur 31:10

31:10 For my life nears its end in pain;

my years draw to a close as I groan. ²⁰ 

My strength fails me because of ²¹  my sin,

and my bones become brittle. ²² 

Mazmur 47:1

Psalm 47 ²³ 

For the music director; by the Korahites; a psalm.

47:1 All you nations, clap your hands!

Shout out to God in celebration! ²⁴ 

Mazmur 48:1

Psalm 48 ²⁵ 

A song, a psalm by the Korahites.

48:1 The Lord is great and certainly worthy of praise

in the city of our God, ²⁶  his holy hill.

Mazmur 49:1

Psalm 49 ²⁷ 

For the music director, a psalm by the Korahites.

49:1 Listen to this, all you nations!

Pay attention, all you inhabitants of the world! ²⁸ 

Mazmur 76:1

Psalm 76 ²⁹ 

For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.

76:1 God has revealed himself in Judah; ³⁰ 

in Israel his reputation ³¹  is great.

Mazmur 108:1

Psalm 108 ³² 

A song, a psalm of David.

108:1 I am determined, ³³  O God!

I will sing and praise you with my whole heart. ³⁴ 

[19:12]  ¹ tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.

[19:12]  ² tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.

[22:22]  ³ tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).

[48:11]  ⁴ tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).

[48:11]  ⁵ tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)

[48:11]  ⁶ sn These acts of judgment are described in vv. 4-7.

[12:2]  ⁷ tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.

[12:2]  ⁸ tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”

[19:2]  ⁹ tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).

[19:2]  ¹⁰ tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.

[39:3]  ¹¹ tn Heb “my heart was hot within me.”

[39:3]  ¹² tn Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).

[39:3]  ¹³ tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.

[62:11]  ¹⁴ tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).

[62:11]  ¹⁵ tn Heb “that strength [belongs] to God.”

[75:7]  ¹⁶ tn Or “judges.”

[75:7]  ¹⁷ tn The imperfects here emphasize the generalizing nature of the statement.

[89:15]  ¹⁸ tn Heb “who know the shout.” “Shout” here refers to the shouts of the Lord’s worshipers (see Pss 27:6; 33:3; 47:5).

[89:15]  ¹⁹ tn Heb “in the light of your face they walk.” The idiom “light of your face” 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; 80:3, 7, 19; Dan 9:17).

[31:10]  ²⁰ tn Heb “and my years in groaning.”

[31:10]  ²¹ tn Heb “stumbles in.”

[31:10]  ²² tn Heb “grow weak.”

[47:1]  ²³ sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.

[47:1]  ²⁴ tn Heb “Shout to God with [the] sound of a ringing cry!”

[48:1]  ²⁵ sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.

[48:1]  ²⁶ sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).

[49:1]  ²⁷ sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.

[49:1]  ²⁸ tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).

[76:1]  ²⁹ sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.

[76:1]  ³⁰ tn Or “God is known in Judah.”

[76:1]  ³¹ tn Heb “name,” which here stands metonymically for God’s reputation.

[108:1]  ³² 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]  ³³ 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]  ³⁴ 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.”