Mazmur 2:7

2:7 The king says, ¹  “I will announce the Lord’s decree. He said to me: ² 

‘You are my son! ³  This very day I have become your father!

Mazmur 5:11

5:11 But may all who take shelter ⁴  in you be happy! ⁵ 

May they continually ⁶  shout for joy! ⁷ 

Shelter them ⁸  so that those who are loyal to you ⁹  may rejoice! ¹⁰ 

Mazmur 6:1

Psalm 6 ¹¹ 

For the music director, to be accompanied by stringed instruments, according to the sheminith style; ¹²  a psalm of David.

6:1 Lord, do not rebuke me in your anger!

Do not discipline me in your raging fury! ¹³ 

Mazmur 9:1

Psalm 9 ¹⁴ 

For the music director; according to the alumoth-labben style; ¹⁵  a psalm of David.

9:1 I will thank the Lord with all my heart!

I will tell about all your amazing deeds! ¹⁶ 

Mazmur 9:14

9:14 Then I will ¹⁷  tell about all your praiseworthy acts; ¹⁸ 

in the gates of Daughter Zion ¹⁹  I will rejoice because of your deliverance.” ²⁰ 

Mazmur 28:1

Psalm 28 ²¹ 

By David.

28:1 To you, O Lord, I cry out!

My protector, ²²  do not ignore me! ²³ 

If you do not respond to me, ²⁴ 

I will join ²⁵  those who are descending into the grave. ²⁶ 

Mazmur 31:20

31:20 You hide them with you, where they are safe from the attacks ²⁷  of men; ²⁸ 

you conceal them in a shelter, where they are safe from slanderous attacks. ²⁹ 

Mazmur 38:1

Psalm 38 ³⁰ 

A psalm of David, written to get God’s attention. ³¹ 

38:1 O Lord, do not continue to rebuke me in your anger!

Do not continue to punish me in your raging fury! ³² 

Mazmur 42:6

42:6 I am depressed, ³³ 

so I will pray to you while I am trapped here in the region of the upper Jordan, ³⁴ 

from Hermon, ³⁵  from Mount Mizar. ³⁶ 

Mazmur 44:5

44:5 By your power ³⁷  we will drive back ³⁸  our enemies;

by your strength ³⁹  we will trample down ⁴⁰  our foes! ⁴¹ 

Mazmur 60:4

60:4 You have given your loyal followers ⁴²  a rallying flag,

so that they might seek safety from the bow. ⁴³  (Selah)

Mazmur 74:2

74:2 Remember your people ⁴⁴  whom you acquired in ancient times,

whom you rescued ⁴⁵  so they could be your very own nation, ⁴⁶ 

as well as Mount Zion, where you dwell!

Mazmur 79:6

79:6 Pour out your anger on the nations that do not acknowledge you, ⁴⁷ 

on the kingdoms that do not pray to you! ⁴⁸ 

Mazmur 88:5

88:5 adrift ⁴⁹  among the dead,

like corpses lying in the grave,

whom you remember no more,

and who are cut off from your power. ⁵⁰ 

Mazmur 89:19

89:19 Then you ⁵¹  spoke through a vision to your faithful followers ⁵²  and said:

“I have energized a warrior; ⁵³ 

I have raised up a young man ⁵⁴  from the people.

Mazmur 110:3

110:3 Your people willingly follow you ⁵⁵  when you go into battle. ⁵⁶ 

On the holy hills ⁵⁷  at sunrise ⁵⁸  the dew of your youth ⁵⁹  belongs to you. ⁶⁰ 

[2:7]  ¹ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ² tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ³ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[5:11]  ⁴ sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[5:11]  ⁵ tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.

[5:11]  ⁶ tn Or perhaps more hyperbolically, “forever.”

[5:11]  ⁷ tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.

[5:11]  ⁸ tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.

[5:11]  ⁹ tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.

[5:11]  ¹⁰ tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).

[6:1]  ¹¹ sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.

[6:1]  ¹² tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[6:1]  ¹³ sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).

[9:1]  ¹⁴ sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm.

[9:1]  ¹⁵ tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some mss divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the LXX assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style.

[9:1]  ¹⁶ tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.

[9:14]  ¹⁷ tn Or “so that I might.”

[9:14]  ¹⁸ tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.

[9:14]  ¹⁹ sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.

[9:14]  ²⁰ tn Heb “in your deliverance.”

[28:1]  ²¹ sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.

[28:1]  ²² tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[28:1]  ²³ tn Heb “do not be deaf from me.”

[28:1]  ²⁴ tn Heb “lest [if] you are silent from me.”

[28:1]  ²⁵ tn Heb “I will be equal with.”

[28:1]  ²⁶ tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.

[31:20]  ²⁷ tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”

[31:20]  ²⁸ tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.

[31:20]  ²⁹ tn Heb “you conceal them in a shelter from the strife of tongues.”

[38:1]  ³⁰ sn Psalm 38. The author asks the Lord to deliver him from his enemies. He confesses his sin and recognizes that the crisis he faces is the result of divine discipline. Yet he begs the Lord not to reject him.

[38:1]  ³¹ tn The Hebrew text reads simply, “to cause to remember.” The same form, the Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the heading of Ps 70. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).

[38:1]  ³² tn The words “continue to” are supplied in the translation of both lines. The following verses make it clear that the psalmist is already experiencing divine rebuke/punishment. He asks that it might cease.

[38:1]  sn Compare Ps 38:1 with Ps 6:1, which has similar wording.

[42:6]  ³³ tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.

[42:6]  ³⁴ tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.

[42:6]  ³⁵ tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.

[42:6]  ³⁶ tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.

[44:5]  ³⁷ tn Heb “by you.”

[44:5]  ³⁸ tn Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.”

[44:5]  sn The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.

[44:5]  ³⁹ tn Heb “in your name.” The Lord’s “name” refers here to his revealed character or personal presence. Specifically in this context his ability to deliver, protect, and energize for battle is in view (see Ps 54:1).

[44:5]  ⁴⁰ sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.

[44:5]  ⁴¹ tn Heb “those who rise up [against] us.”

[60:4]  ⁴² tn Heb “those who fear you.”

[60:4]  ⁴³ tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”

[74:2]  ⁴⁴ tn Heb “your assembly,” which pictures God’s people as an assembled community.

[74:2]  ⁴⁵ tn Heb “redeemed.” The verb “redeem” casts God in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

[74:2]  ⁴⁶ tn Heb “the tribe of your inheritance” (see Jer 10:16; 51:19).

[79:6]  ⁴⁷ tn Heb “which do not know you.” Here the Hebrew term “know” means “acknowledge the authority of.”

[79:6]  ⁴⁸ sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them.

[88:5]  ⁴⁹ tn Heb “set free.”

[88:5]  ⁵⁰ tn Heb “from your hand.”

[89:19]  ⁵¹ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ⁵² tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ⁵³ tn Heb “I have placed help upon a warrior.”

[89:19]  ⁵⁴ tn Or perhaps “a chosen one.”

[110:3]  ⁵⁵ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ⁵⁶ tn Heb “in the day of your power.”

[110:3]  ⁵⁷ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ⁵⁸ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ⁵⁹ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ⁶⁰ tn Heb “to you [is].”