Mazmur 111:7

111:7 His acts are characterized by ¹  faithfulness and justice;

all his precepts are reliable. ² 

Mazmur 10:16

10:16 The Lord rules forever! ³ 

The nations are driven out of his land. ⁴ 

Mazmur 116:2

116:2 and listened to me. ⁵ 

As long as I live, I will call to him when I need help. ⁶ 

Mazmur 47:8

47:8 God reigns ⁷  over the nations!

God sits on his holy throne!

Mazmur 78:10

78:10 They did not keep their covenant with God, ⁸ 

and they refused to obey ⁹  his law.

Mazmur 95:5

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

His hands formed the dry land.

Mazmur 106:26

106:26 So he made a solemn vow ¹⁰ 

that he would make them die ¹¹  in the desert,

Mazmur 9:7

9:7 But the Lord ¹²  rules ¹³  forever;

he reigns in a just manner. ¹⁴ 

Mazmur 19:1

Psalm 19 ¹⁵ 

For the music director; a psalm of David.

19:1 The heavens declare the glory of God; ¹⁶ 

the sky displays his handiwork. ¹⁷ 

Mazmur 78:54

78:54 He brought them to the border of his holy land,

to this mountainous land ¹⁸  which his right hand ¹⁹  acquired.

Mazmur 95:4

95:4 The depths of the earth are in his hand, ²⁰ 

and the mountain peaks belong to him.

Mazmur 18:6

18:6 In my distress I called to the Lord;

I cried out to my God. ²¹ 

From his heavenly temple ²²  he heard my voice;

he listened to my cry for help. ²³ 

Mazmur 76:2

76:2 He lives in Salem; ²⁴ 

he dwells in Zion. ²⁵ 

Mazmur 97:2

97:2 Dark clouds surround him;

equity and justice are the foundation of his throne. ²⁶ 

Mazmur 103:19

103:19 The Lord has established his throne in heaven;

his kingdom extends over everything. ²⁷ 

Mazmur 103:21

103:21 Praise the Lord, all you warriors of his, ²⁸ 

you servants of his who carry out his desires! ²⁹ 

Mazmur 148:2

148:2 Praise him, all his angels! ³⁰ 

Praise him, all his heavenly assembly! ³¹ 

Mazmur 28:5

28:5 For they do not understand the Lord’s actions,

or the way he carries out justice. ³² 

The Lord ³³  will permanently demolish them. ³⁴ 

Mazmur 95:7

95:7 For he is our God;

we are the people of his pasture,

the sheep he owns. ³⁵ 

Today, if only you would obey him! ³⁶ 

Mazmur 24:3

24:3 Who is allowed to ascend ³⁷  the mountain of the Lord? ³⁸ 

Who may go up to his holy dwelling place?

Mazmur 34:15

34:15 The Lord pays attention to the godly

and hears their cry for help. ³⁹ 

Mazmur 2:4

2:4 The one enthroned ⁴⁰  in heaven laughs in disgust; ⁴¹ 

the Lord taunts ⁴²  them.

Mazmur 33:14

33:14 From the place where he lives he looks carefully

at all the earth’s inhabitants.

Mazmur 66:9

66:9 He preserves our lives ⁴³ 

and does not allow our feet to slip.

Mazmur 106:22

106:22 amazing feats in the land of Ham,

mighty ⁴⁴  acts by the Red Sea.

Mazmur 11:4

11:4 The Lord is in his holy temple; ⁴⁵ 

the Lord’s throne is in heaven. ⁴⁶ 

His eyes ⁴⁷  watch; ⁴⁸ 

his eyes ⁴⁹  examine ⁵⁰  all people. ⁵¹ 

Mazmur 37:24

37:24 Even if ⁵²  he trips, he will not fall headlong, ⁵³ 

for the Lord holds ⁵⁴  his hand.

Mazmur 47:5

47:5 God has ascended his throne ⁵⁵  amid loud shouts; ⁵⁶ 

the Lord has ascended his throne amid the blaring of ram’s horns. ⁵⁷ 

Mazmur 91:12

91:12 They will lift you up in their hands,

so you will not slip and fall on a stone. ⁵⁸ 

Mazmur 99:5

99:5 Praise ⁵⁹  the Lord our God!

Worship ⁶⁰  before his footstool!

He is holy!

Mazmur 103:18

103:18 to those who keep his covenant,

who are careful to obey his commands. ⁶¹ 

Mazmur 104:31

104:31 May the splendor of the Lord endure! ⁶² 

May the Lord find pleasure in the living things he has made! ⁶³ 

Mazmur 106:13

106:13 They quickly forgot what he had done; ⁶⁴ 

they did not wait for his instructions. ⁶⁵ 

Mazmur 145:17

145:17 The Lord is just in all his actions, ⁶⁶ 

and exhibits love in all he does. ⁶⁷ 

Mazmur 18:16

18:16 He reached down ⁶⁸  from above and took hold of me;

he pulled me from the surging water. ⁶⁹ 

Mazmur 66:7

66:7 He rules ⁷⁰  by his power forever;

he watches ⁷¹  the nations.

Stubborn rebels should not exalt ⁷²  themselves. (Selah)

Mazmur 76:12

76:12 He humbles princes; ⁷³ 

the kings of the earth regard him as awesome. ⁷⁴ 

Mazmur 96:6

96:6 Majestic splendor emanates from him; ⁷⁵ 

his sanctuary is firmly established and beautiful. ⁷⁶ 

Mazmur 102:19

102:19 For he will look down from his sanctuary above; ⁷⁷ 

from heaven the Lord will look toward earth, ⁷⁸ 

Mazmur 107:8

107:8 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁷⁹ 

Mazmur 107:15

107:15 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁸⁰ 

Mazmur 107:21

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁸¹ 

Mazmur 107:31

107:31 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁸² 

Mazmur 132:7

132:7 Let us go to his dwelling place!

Let us worship ⁸³  before his footstool!

Mazmur 150:1

Psalm 150 ⁸⁴ 

150:1 Praise the Lord!

Praise God in his sanctuary!

Praise him in the sky, which testifies to his strength! ⁸⁵ 

Mazmur 20:6

20:6 Now I am sure ⁸⁶  that the Lord will deliver ⁸⁷  his chosen king; ⁸⁸ 

he will intervene for him ⁸⁹  from his holy heavenly temple, ⁹⁰ 

and display his mighty ability to deliver. ⁹¹ 

Mazmur 77:1

Psalm 77 ⁹² 

For the music director, Jeduthun; a psalm of Asaph.

77:1 I will cry out to God ⁹³  and call for help!

I will cry out to God and he will pay attention ⁹⁴  to me.

Mazmur 93:1

Psalm 93 ⁹⁵ 

93:1 The Lord reigns!

He is robed in majesty,

the Lord is robed,

he wears strength around his waist. ⁹⁶ 

Indeed, the world is established, it cannot be moved.

Mazmur 98:1

Psalm 98 ⁹⁷ 

A psalm.

98:1 Sing to the Lord a new song, ⁹⁸ 

for he performs ⁹⁹  amazing deeds!

His right hand and his mighty arm

accomplish deliverance. ¹⁰⁰ 

Mazmur 35:10

35:10 With all my strength I will say, ¹⁰¹ 

“O Lord, who can compare to you?

You rescue ¹⁰²  the oppressed from those who try to overpower them; ¹⁰³ 

the oppressed and needy from those who try to rob them.” ¹⁰⁴ 

Mazmur 75:8

75:8 For the Lord holds in his hand a cup full

of foaming wine mixed with spices, ¹⁰⁵ 

and pours it out. ¹⁰⁶ 

Surely all the wicked of the earth

will slurp it up and drink it to its very last drop.” ¹⁰⁷ 

[111:7]  ¹ tn Heb “the deeds of his hands [are].”

[111:7]  ² tn That is, fair and for man’s good.

[10:16]  ³ tn Heb “the Lord is king forever and ever.”

[10:16]  ⁴ tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”

[10:16]  sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).

[116:2]  ⁵ tn Heb “because he turned his ear to me.”

[116:2]  ⁶ tn Heb “and in my days I will cry out.”

[47:8]  ⁷ 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.

[78:10]  ⁸ tn Heb “the covenant of God.”

[78:10]  ⁹ tn Heb “walk in.”

[106:26]  ¹⁰ tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).

[106:26]  ¹¹ tn Heb “to cause them to fall.”

[9:7]  ¹² tn The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).

[9:7]  ¹³ tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.

[9:7]  ¹⁴ tn Heb “he establishes for justice his throne.”

[19:1]  ¹⁵ sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.

[19:1]  ¹⁶ sn God’s glory refers here to his royal majesty and power.

[19:1]  ¹⁷ tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.

[78:54]  ¹⁸ tn Heb “this mountain.” The whole land of Canaan seems to be referred to here. In Exod 15:17 the promised land is called the “mountain of your [i.e., God’s] inheritance.”

[78:54]  ¹⁹ tn The “right hand” here symbolizes God’s military strength (see v. 55).

[95:4]  ²⁰ tn The phrase “in his hand” means within the sphere of his authority.

[18:6]  ²¹ tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.

[18:6]  ²² tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.

[18:6]  ²³ tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.

[76:2]  ²⁴ sn Salem is a shorter name for Jerusalem (see Gen 14:18).

[76:2]  ²⁵ tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).

[97:2]  ²⁶ sn The Lord’s throne symbolizes his kingship.

[103:19]  ²⁷ tn Heb “his kingdom rules over all.”

[103:21]  ²⁸ tn Heb “all his hosts.”

[103:21]  ²⁹ tn Heb “his attendants, doers of his desire.”

[148:2]  ³⁰ tn Or “heavenly messengers.”

[148:2]  ³¹ tn Heb “all his host.”

[28:5]  ³² tn Heb “or the work of his hands.” In this context “the Lord’s actions” and “the work of his hands” probably refer to the way he carries out justice by vindicating the godly and punishing the wicked. (Note the final line of the verse, which refers to divine judgment. See also Ps 92:4-7.) Evil men do not “understand” God’s just ways; they fail to realize he will protect the innocent. Consequently they seek to harm the godly, as if they believe they will never be held accountable for their actions.

[28:5]  ³³ tn Heb “he”; the referent (the Lord, who is referred to in the two immediately preceding lines) has been specified in the translation for clarity.

[28:5]  ³⁴ tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.

[95:7]  ³⁵ tn Heb “of his hand.”

[95:7]  ³⁶ 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.

[24:3]  ³⁷ tn The imperfects in v. 3 are modal, expressing potential or permission.

[24:3]  ³⁸ sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).

[34:15]  ³⁹ tn Heb “the eyes of the Lord [are] toward the godly, and his ears [are] toward their cry for help.”

[2:4]  ⁴⁰ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ⁴¹ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ⁴² tn Or “scoffs at”; “derides”; “mocks.”

[66:9]  ⁴³ tn Heb “the one who places our soul in life.”

[106:22]  ⁴⁴ tn Or “awe-inspiring.”

[11:4]  ⁴⁵ tn Because of the royal imagery involved here, one could translate “lofty palace.” The Lord’s heavenly temple is in view here (see Mic 1:2-4).

[11:4]  ⁴⁶ sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.

[11:4]  ⁴⁷ sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.

[11:4]  ⁴⁸ tn The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.

[11:4]  ⁴⁹ tn Heb “eyelids.”

[11:4]  ⁵⁰ tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.

[11:4]  ⁵¹ tn Heb “test the sons of men.”

[37:24]  ⁵² tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).

[37:24]  ⁵³ tn Heb “be hurled down.”

[37:24]  ⁵⁴ tn The active participle indicates this is characteristically true. See v. 17.

[47:5]  ⁵⁵ sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.

[47:5]  ⁵⁶ tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.

[47:5]  ⁵⁷ tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.

[91:12]  ⁵⁸ tn Heb “so your foot will not strike a stone.”

[99:5]  ⁵⁹ tn Or “exalt.”

[99:5]  ⁶⁰ tn Or “bow down.”

[103:18]  ⁶¹ tn Heb “to those who remember his precepts to do them.”

[104:31]  ⁶² tn Heb “be forever.”

[104:31]  ⁶³ tn Or “rejoice in his works.”

[106:13]  ⁶⁴ tn Heb “his works.”

[106:13]  ⁶⁵ tn Heb “his counsel.”

[145:17]  ⁶⁶ tn Heb “in all his ways.”

[145:17]  ⁶⁷ tn Heb “and [is] loving in all his deeds.”

[18:16]  ⁶⁸ tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.

[18:16]  ⁶⁹ tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7).

[66:7]  ⁷⁰ tn Heb “[the] one who rules.”

[66:7]  ⁷¹ tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.

[66:7]  ⁷² tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.

[76:12]  ⁷³ tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.

[76:12]  ⁷⁴ tn Heb “[he is] awesome to the kings of the earth.”

[96:6]  ⁷⁵ tn Heb “majesty and splendor [are] before him.”

[96:6]  ⁷⁶ tn Heb “strength and beauty [are] in his sanctuary.”

[102:19]  ⁷⁷ tn Heb “from the height of his sanctuary.”

[102:19]  ⁷⁸ tn The perfect verbal forms in v. 19 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 18.

[107:8]  ⁷⁹ tn Heb “and [for] his amazing deeds for the sons of man.”

[107:15]  ⁸⁰ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:21]  ⁸¹ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:31]  ⁸² tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[132:7]  ⁸³ tn Or “bow down.”

[150:1]  ⁸⁴ sn Psalm 150. The Psalter concludes with a resounding call for praise from everything that has breath.

[150:1]  ⁸⁵ tn Heb “the sky of his strength.”

[20:6]  ⁸⁶ tn Or “know.”

[20:6]  sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.

[20:6]  ⁸⁷ tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the Lord typically delivers the king.

[20:6]  ⁸⁸ tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.

[20:6]  ⁸⁹ tn Heb “he will answer him.”

[20:6]  ⁹⁰ tn Heb “from his holy heavens.”

[20:6]  ⁹¹ tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).

[77:1]  ⁹² sn Psalm 77. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.

[77:1]  ⁹³ tn Heb “my voice to God.” The Hebrew verb קָרָא (qara’, “to call out; to cry out”) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.

[77:1]  ⁹⁴ tn The perfect with vav (ו) consecutive is best taken as future here (although some translations render this as a past tense; cf. NEB, NIV). The psalmist expresses his confidence that God will respond to his prayer. This mood of confidence seems premature (see vv. 3-4), but v. 1 probably reflects the psalmist’s attitude at the end of the prayer (see vv. 13-20). Having opened with an affirmation of confidence, he then retraces how he gained confidence during his trial (see vv. 2-12).

[93:1]  ⁹⁵ sn Psalm 93. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world.

[93:1]  ⁹⁶ sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.

[98:1]  ⁹⁷ sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.

[98:1]  ⁹⁸ sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.

[98:1]  ⁹⁹ 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]  ¹⁰⁰ 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.

[35:10]  ¹⁰¹ tn Heb “all my bones will say.”

[35:10]  ¹⁰² tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.

[35:10]  ¹⁰³ tn Heb “from [the one who is] too strong for him.” The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view.

[35:10]  ¹⁰⁴ tn Heb “the oppressed [one] and needy [one] from [the one who] robs him.” As in the previous line, the singular forms are used in a representative sense.

[75:8]  ¹⁰⁵ tn Heb “for a cup [is] in the hand of the Lord, and wine foams, it is full of a spiced drink.” The noun מֶסֶךְ (mesekh) refers to a “mixture” of wine and spices.

[75:8]  ¹⁰⁶ tn Heb “and he pours out from this.”

[75:8]  ¹⁰⁷ tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”

[75:8]  sn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17-23; and Hab 2:16.