Mazmur 40:9

40:9 I have told the great assembly ¹  about your justice. ² 

Look! I spare no words! ³ 

O Lord, you know this is true.

Mazmur 65:5

65:5 You answer our prayers by performing awesome acts of deliverance,

O God, our savior. ⁴ 

All the ends of the earth trust in you, ⁵ 

as well as those living across the wide seas. ⁶ 

Mazmur 71:22

71:22 I will express my thanks to you with a stringed instrument,

praising ⁷  your faithfulness, O my God!

I will sing praises to you accompanied by a harp,

O Holy One of Israel! ⁸ 

Mazmur 138:2

138:2 I will bow down toward your holy temple,

and give thanks to your name,

because of your loyal love and faithfulness,

for you have exalted your promise above the entire sky. ⁹ 

[40:9]  ¹ sn The great assembly is also mentioned in Pss 22:25 and 35:18.

[40:9]  ² tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the Lord’s just acts are in view (see v. 10). His “justice” (צֶדֶק, tsedeq) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.

[40:9]  ³ tn Heb “Look! My lips I do not restrain.”

[65:5]  ⁴ tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”

[65:5]  ⁵ tn Heb “a source of confidence [for] all the ends of the earth.”

[65:5]  sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.

[65:5]  ⁶ tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.

[71:22]  ⁷ tn The word “praising” is supplied in the translation for stylistic reasons.

[71:22]  ⁸ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.

[138:2]  ⁹ tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.