Mazmur 7:7

7:7 The countries are assembled all around you; ¹ 

take once more your rightful place over them! ² 

Mazmur 15:3

15:3 He ³  does not slander, ⁴ 

or do harm to others, ⁵ 

or insult his neighbor. ⁶ 

Mazmur 21:5

21:5 Your deliverance brings him great honor; ⁷ 

you give him majestic splendor. ⁸ 

Mazmur 22:30

22:30 A whole generation ⁹  will serve him;

they will tell the next generation about the sovereign Lord. ¹⁰ 

Mazmur 35:18

35:18 Then I will give you thanks in the great assembly; ¹¹ 

I will praise you before a large crowd of people! ¹² 

Mazmur 57:5

57:5 Rise up ¹³  above the sky, O God!

May your splendor cover the whole earth! ¹⁴ 

Mazmur 57:11

57:11 Rise up ¹⁵  above the sky, O God!

May your splendor cover the whole earth! ¹⁶ 

Mazmur 89:35

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ¹⁷  David.

Mazmur 109:12

109:12 May no one show him kindness! ¹⁸ 

May no one have compassion ¹⁹  on his fatherless children!

Mazmur 118:27

118:27 The Lord is God and he has delivered us. ²⁰ 

Tie the offering ²¹  with ropes

to the horns of the altar! ²² 

[7:7]  ¹ tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”

[7:7]  ² tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.

[15:3]  ³ sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.

[15:3]  ⁴ tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.

[15:3]  ⁵ tn Or “his fellow.”

[15:3]  ⁶ tn Heb “and he does not lift up an insult against one who is near to him.”

[21:5]  ⁷ tn Or “great glory.”

[21:5]  ⁸ tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.

[22:30]  ⁹ tn Heb “offspring.”

[22:30]  ¹⁰ tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[35:18]  ¹¹ sn The great assembly is also mentioned in Ps 22:25.

[35:18]  ¹² tn Heb “among numerous people.”

[57:5]  ¹³ tn Or “be exalted.”

[57:5]  ¹⁴ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[57:11]  ¹⁵ tn Or “be exalted.”

[57:11]  ¹⁶ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[89:35]  ¹⁷ tn Or “lie to.”

[109:12]  ¹⁸ tn Heb “may there not be for him one who extends loyal love.”

[109:12]  ¹⁹ tn Perhaps this refers to being generous (see Ps 37:21).

[118:27]  ²⁰ tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”

[118:27]  ²¹ tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).

[118:27]  ²² tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.