Mazmur 16:8

16:8 I constantly trust in the Lord; ¹ 

because he is at my right hand, I will not be upended.

Mazmur 18:5

18:5 The ropes of Sheol tightened around me, ² 

the snares of death trapped me. ³ 

Mazmur 18:10

18:10 He mounted ⁴  a winged angel ⁵  and flew;

he glided ⁶  on the wings of the wind. ⁷ 

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? ⁸ 

Mazmur 38:17

38:17 For I am about to stumble,

and I am in constant pain. ⁹ 

Mazmur 46:8

46:8 Come! Witness the exploits ¹⁰  of the Lord,

who brings devastation to the earth! ¹¹ 

Mazmur 47:8

47:8 God reigns ¹²  over the nations!

God sits on his holy throne!

Mazmur 48:9

48:9 We reflect on your loyal love, O God,

within your temple.

Mazmur 50:8

50:8 I am not condemning ¹³  you because of your sacrifices,

or because of your burnt sacrifices that you continually offer me. ¹⁴ 

Mazmur 69:22

69:22 May their dining table become a trap before them!

May it be a snare for that group of friends! ¹⁵ 

Mazmur 74:12-13

74:12 But God has been my ¹⁶  king from ancient times,

performing acts of deliverance on the earth. ¹⁷ 

74:13 You destroyed ¹⁸  the sea by your strength;

you shattered the heads of the sea monster ¹⁹  in the water.

Mazmur 78:19

78:19 They insulted God, saying, ²⁰ 

“Is God really able to give us food ²¹  in the wilderness?

Mazmur 82:1

Psalm 82 ²² 

A psalm of Asaph.

82:1 God stands in ²³  the assembly of El; ²⁴ 

in the midst of the gods ²⁵  he renders judgment. ²⁶ 

Mazmur 87:6-7

87:6 The Lord writes in the census book of the nations, ²⁷ 

“This one was born there.” ²⁸  (Selah)

87:7 As for the singers, as well as the pipers –

all of them sing within your walls. ²⁹ 

Mazmur 89:37

89:37 it will remain stable, like the moon, ³⁰ 

his throne will endure like the skies.” ³¹  (Selah)

Mazmur 91:1

Psalm 91 ³² 

91:1 As for you, the one who lives ³³  in the shelter of the sovereign One, ³⁴ 

and resides in the protective shadow ³⁵  of the mighty king ³⁶  –

Mazmur 91:6

91:6 the plague that comes in the darkness,

or the disease that comes at noon. ³⁷ 

Mazmur 97:9

97:9 For you, O Lord, are the sovereign king ³⁸  over the whole earth;

you are elevated high above all gods.

Mazmur 103:15

103:15 A person’s life is like grass. ³⁹ 

Like a flower in the field it flourishes,

Mazmur 105:1

Psalm 105 ⁴⁰ 

105:1 Give thanks to the Lord!

Call on his name!

Make known his accomplishments among the nations!

Mazmur 106:16

106:16 In the camp they resented ⁴¹  Moses,

and Aaron, the Lord’s holy priest. ⁴² 

Mazmur 106:29

106:29 They made the Lord angry ⁴³  by their actions,

and a plague broke out among them.

Mazmur 110:2

110:2 The Lord ⁴⁴  extends ⁴⁵  your dominion ⁴⁶  from Zion.

Rule in the midst of your enemies!

Mazmur 110:7

110:7 From the stream along the road he drinks;

then he lifts up his head. ⁴⁷ 

Mazmur 118:7

118:7 The Lord is on my side ⁴⁸  as my helper. ⁴⁹ 

I look in triumph on those who hate me.

Mazmur 119:54

119:54 Your statutes have been my songs ⁵⁰ 

in the house where I live. ⁵¹ 

Mazmur 123:1

Psalm 123 ⁵² 

A song of ascents. ⁵³ 

123:1 I look up ⁵⁴  toward you,

the one enthroned ⁵⁵  in heaven.

Mazmur 127:4

127:4 Sons born during one’s youth

are like arrows in a warrior’s hand. ⁵⁶ 

Mazmur 132:17

132:17 There I will make David strong; ⁵⁷ 

I have determined that my chosen king’s dynasty will continue. ⁵⁸ 

Mazmur 135:8

135:8 He struck down the firstborn of Egypt,

including both men and animals.

Mazmur 136:6

136:6 to the one who spread out the earth over the water,

for his loyal love endures,

Mazmur 139:24

139:24 See if there is any idolatrous tendency ⁵⁹  in me,

and lead me in the reliable ancient path! ⁶⁰ 

Mazmur 142:2

142:2 I pour out my lament before him;

I tell him about ⁶¹  my troubles.

Mazmur 148:7

148:7 Praise the Lord from the earth,

you sea creatures and all you ocean depths,

[16:8]  ¹ tn Heb “I set the Lord before me continually.” This may mean that the psalmist is aware of the Lord’s presence and sensitive to his moral guidance (see v. 7), or that he trusts in the Lord’s protection (see the following line).

[18:5]  ² tn Heb “surrounded me.”

[18:5]  ³ tn Heb “confronted me.”

[18:10]  ⁴ tn Or “rode upon.”

[18:10]  ⁵ tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.

[18:10]  sn Winged angel (Heb “cherub”). 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 (Pss 80:1; 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 (see the next line of the psalm).

[18:10]  ⁶ tc 2 Sam 22:11 reads “appeared” (from רָאָה, ra’ah); the relatively rare verb דָאָה (da’ah, “glide”) is more difficult and probably the original reading here in Ps 18.

[18:10]  ⁷ sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[27:13]  ⁸ 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.

[38:17]  ⁹ tn Heb “and my pain [is] before me continually.”

[46:8]  ¹⁰ sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).

[46:8]  ¹¹ tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.

[47:8]  ¹² 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.

[50:8]  ¹³ tn Or “rebuking.”

[50:8]  ¹⁴ tn Heb “and your burnt sacrifices before me continually.”

[69:22]  ¹⁵ tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).

[74:12]  ¹⁶ tn The psalmist speaks as Israel’s representative here.

[74:12]  ¹⁷ tn Heb “in the midst of the earth.”

[74:13]  ¹⁸ tn The derivation and meaning of the Polel verb form פּוֹרַרְתָּ (porarta) are uncertain. The form may be related to an Akkadian cognate meaning “break, shatter,” though the biblical Hebrew cognate of this verb always appears in the Hiphil or Hophal stem. BDB 830 s.v. II פָּרַר suggests a homonym here, meaning “to split; to divide.” A Hitpolel form of a root פָּרַר (parar) appears in Isa 24:19 with the meaning “to shake violently.”

[74:13]  ¹⁹ tn The Hebrew text has the plural form, “sea monsters” (cf. NRSV “dragons”), but it is likely that an original enclitic mem has been misunderstood as a plural ending. The imagery of the mythological sea monster is utilized here. See the note on “Leviathan” in v. 14.

[78:19]  ²⁰ tn Heb “they spoke against God, they said.”

[78:19]  ²¹ tn Heb “to arrange a table [for food].”

[82:1]  ²² sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.

[82:1]  ²³ tn Or “presides over.”

[82:1]  ²⁴ tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.

[82:1]  ²⁵ sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).

[82:1]  ²⁶ sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).

[87:6]  ²⁷ tn Heb “the Lord records in the writing of the nations.”

[87:6]  ²⁸ tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.

[87:7]  ²⁹ tc Heb “and singers, like pipers, all my springs [are] in you.” The participial form חֹלְלִים (kholÿlim) appears to be from a denominative verb meaning “play the pipe,” though some derive the form from חוּל (khul, “dance”). In this case the duplicated lamed (ל) requires an emendation to מְחֹלְלִים (mÿkholÿlim, “a Polel form). The words are addressed to Zion. As it stands, the Hebrew text makes little, if any, sense. “Springs” are often taken here as a symbol of divine blessing and life”), but this reading does not relate to the preceding line in any apparent way. The present translation assumes an emendation of כָּל־מַעְיָנַי (kol-ma’yanay, “all my springs”) to כֻּלָּם עָנוּ (kullam ’anu, “all of them sing,” with the form עָנוּ being derived from עָנָה, ’anah, “sing”).

[89:37]  ³⁰ tn Heb “like the moon it will be established forever.”

[89:37]  ³¹ tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.

[91:1]  ³² sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.

[91:1]  ³³ tn Heb “[O] one who lives.”

[91:1]  ³⁴ tn Traditionally “the Most High.”

[91:1]  ³⁵ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ³⁶ sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.

[91:6]  ³⁷ sn As in Deut 32:23-24, vv. 5-6 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics.

[97:9]  ³⁸ tn Traditionally “Most High.”

[103:15]  ³⁹ tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (’enosh) is used here generically of human beings. What is said is true of all mankind.

[105:1]  ⁴⁰ sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.

[106:16]  ⁴¹ tn Or “envied.”

[106:16]  ⁴² tn Heb “the holy one of the Lord.”

[106:29]  ⁴³ tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew mss. Perhaps it was accidentally left off, an original וַיַּכְעִיסוּהוּ (vayyakh’isuhu) being misread as וַיַּכְעִיסוּ (vayyakh’isu). In the translation the referent of the pronominal suffix (the Lord) has been specified for clarity to avoid confusion with Baal of Peor (mentioned in the previous verse).

[110:2]  ⁴⁴ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ⁴⁵ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ⁴⁶ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[110:7]  ⁴⁷ tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).

[118:7]  ⁴⁸ tn Heb “for me.”

[118:7]  ⁴⁹ tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.

[119:54]  ⁵⁰ tn Heb “songs were your statutes to me.”

[119:54]  ⁵¹ tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).

[123:1]  ⁵² sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.

[123:1]  ⁵³ 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.

[123:1]  ⁵⁴ tn Heb “I lift my eyes.”

[123:1]  ⁵⁵ 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).

[127:4]  ⁵⁶ tn Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20), which refers to Jacob’s age when Joseph was born.

[132:17]  ⁵⁷ tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.

[132:17]  ⁵⁸ tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).

[139:24]  ⁵⁹ tn Many understand the Hebrew term עֹצֶב (’otsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ’otsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253.

[139:24]  ⁶⁰ tn Heb “in the path of antiquity.” This probably refers to the moral path prescribed by the Lord at the beginning of Israel’s history. See Jer 6:16; 18:15, as well as L. C. Allen, Psalms 101-150 (WBC), 253.

[142:2]  ⁶¹ tn Heb “my trouble before him I declare.”