Mazmur 24:1
KonteksA psalm of David.
24:1 The Lord owns the earth and all it contains,
the world and all who live in it.
Mazmur 32:10
Konteks32:10 An evil person suffers much pain, 2
but the Lord’s faithfulness overwhelms the one who trusts in him. 3
Mazmur 33:2
Konteks33:2 Give thanks to the Lord with the harp!
Sing to him to the accompaniment of a ten-stringed instrument!
Mazmur 37:16
Konteks37:16 The little bit that a godly man owns is better than
the wealth of many evil men, 4
Mazmur 44:14
Konteks44:14 You made us 5 an object of ridicule 6 among the nations;
foreigners treat us with contempt. 7
Mazmur 50:11
Konteks50:11 I keep track of 8 every bird in the hills,
and the insects 9 of the field are mine.
Mazmur 66:2
Konteks66:2 Sing praises about the majesty of his reputation! 10
Give him the honor he deserves! 11
Mazmur 71:23
Konteks71:23 My lips will shout for joy! Yes, 12 I will sing your praises!
I will praise you when you rescue me! 13
Mazmur 83:12
Konteks83:12 who said, 14 “Let’s take over 15 the pastures of God!”
Mazmur 105:32
Konteks105:32 He sent hail along with the rain; 16
there was lightning in their land. 17
Mazmur 106:12
Konteks106:12 They believed his promises; 18
they sang praises to him.
Mazmur 109:20
Konteks109:20 May the Lord repay my accusers in this way, 19
those who say evil things about 20 me! 21
Mazmur 119:111
Konteks119:111 I claim your rules as my permanent possession,
for they give me joy. 22
Mazmur 119:132
Konteks119:132 Turn toward me and extend mercy to me,
as you typically do to your loyal followers. 23
[24:1] 1 sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
[32:10] 2 tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.
[32:10] 3 tn Heb “but the one who trusts in the
[37:16] 4 tn Heb “Better [is] a little to the godly one than the wealth of many evil ones.” The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything.
[44:14] 5 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:14] 6 tn Heb “a proverb,” or “[the subject of] a mocking song.”
[44:14] 7 tn Heb “a shaking of the head among the peoples.” Shaking the head was a derisive gesture (see Jer 18:16; Lam 2:15).
[50:11] 9 tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.
[66:2] 10 tn Heb “his name,” which here stands metonymically for God’s reputation.
[66:2] 11 tn Heb “make honorable his praise.”
[71:23] 12 tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.
[71:23] 13 tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.
[83:12] 14 tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.”
[83:12] 15 tn Heb “let’s take possession for ourselves.”
[105:32] 16 tn Heb “he gave their rains hail.”
[105:32] 17 tn Heb “fire of flames [was] in their land.”
[106:12] 18 tn Heb “his words.”
[109:20] 19 tn Heb “[may] this [be] the repayment to my accusers from the
[109:20] 21 tn The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[119:111] 22 tn Heb “for the joy of my heart [are] they.”
[119:132] 23 tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the