Mazmur 96:11

96:11 Let the sky rejoice, and the earth be happy!

Let the sea and everything in it shout!

Mazmur 146:6

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ¹ 

Mazmur 24:1

Psalm 24 ² 

A psalm of David.

24:1 The Lord owns the earth and all it contains,

the world and all who live in it.

Mazmur 50:12

50:12 Even if I were hungry, I would not tell you,

for the world and all it contains belong to me.

Mazmur 98:7

98:7 Let the sea and everything in it shout,

along with the world and those who live in it!

Mazmur 89:11

89:11 The heavens belong to you, as does the earth.

You made the world and all it contains. ³ 

Mazmur 62:8

62:8 Trust in him at all times, you people!

Pour out your hearts before him! ⁴ 

God is our shelter! (Selah)

Mazmur 75:8

75:8 For the Lord holds in his hand a cup full

of foaming wine mixed with spices, ⁵ 

and pours it out. ⁶ 

Surely all the wicked of the earth

will slurp it up and drink it to its very last drop.” ⁷ 

Mazmur 26:10

26:10 who are always ready to do wrong ⁸ 

or offer a bribe. ⁹ 

Mazmur 92:14

92:14 They bear fruit even when they are old;

they are filled with vitality and have many leaves. ¹⁰ 

Mazmur 127:5

127:5 How blessed is the man who fills his quiver with them!

They will not be put to shame ¹¹  when they confront ¹²  enemies at the city gate.

Mazmur 110:6

110:6 He executes judgment ¹³  against ¹⁴  the nations;

he fills the valleys with corpses; ¹⁵ 

he shatters their heads over the vast battlefield. ¹⁶ 

Mazmur 135:19

135:19 O family ¹⁷  of Israel, praise the Lord!

O family of Aaron, praise the Lord!

Mazmur 115:12

115:12 The Lord takes notice of us, ¹⁸  he will bless ¹⁹  –

he will bless the family ²⁰  of Israel,

he will bless the family of Aaron.

Mazmur 38:7

38:7 For I am overcome with shame ²¹ 

and my whole body is sick. ²² 

Mazmur 96:1

Psalm 96 ²³ 

96:1 Sing to the Lord a new song! ²⁴ 

Sing to the Lord, all the earth!

Mazmur 100:1

Psalm 100 ²⁵ 

A thanksgiving psalm.

100:1 Shout out praises to the Lord, all the earth!

Mazmur 115:10

115:10 O family ²⁶  of Aaron, trust in the Lord!

He is their deliverer ²⁷  and protector. ²⁸ 

Mazmur 118:3

118:3 Let the family ²⁹  of Aaron say,

“Yes, his loyal love endures!”

Mazmur 129:7

129:7 which cannot fill the reaper’s hand,

or the lap of the one who gathers the grain!

Mazmur 45:10

45:10 Listen, O princess! ³⁰ 

Observe and pay attention! ³¹ 

Forget your homeland ³²  and your family! ³³ 

Mazmur 33:8

33:8 Let the whole earth fear ³⁴  the Lord!

Let all who live in the world stand in awe of him!

Mazmur 83:7

83:7 Gebal, ³⁵  Ammon, and Amalek,

Philistia and the inhabitants of Tyre. ³⁶ 

Mazmur 96:9

96:9 Worship the Lord in holy attire! ³⁷ 

Tremble before him, all the earth!

Mazmur 98:4

98:4 Shout out praises to the Lord, all the earth!

Break out in a joyful shout and sing!

Mazmur 114:1

Psalm 114 ³⁸ 

114:1 When Israel left Egypt,

when the family of Jacob left a foreign nation behind, ³⁹ 

Mazmur 122:5

122:5 Indeed, ⁴⁰  the leaders sit ⁴¹  there on thrones and make legal decisions,

on the thrones of the house of David. ⁴² 

Mazmur 135:20

135:20 O family of Levi, praise the Lord!

You loyal followers ⁴³  of the Lord, praise the Lord!

Mazmur 22:14

22:14 My strength drains away like water; ⁴⁴ 

all my bones are dislocated;

my heart ⁴⁵  is like wax;

it melts away inside me.

Mazmur 49:1

Psalm 49 ⁴⁶ 

For the music director, a psalm by the Korahites.

49:1 Listen to this, all you nations!

Pay attention, all you inhabitants of the world! ⁴⁷ 

Mazmur 65:13

65:13 The meadows are clothed with sheep,

and the valleys are covered with grain.

They shout joyfully, yes, they sing.

Mazmur 33:14

33:14 From the place where he lives he looks carefully

at all the earth’s inhabitants.

Mazmur 66:1-2

Psalm 66 ⁴⁸ 

For the music director; a song, a psalm.

66:1 Shout out praise to God, all the earth!

66:2 Sing praises about the majesty of his reputation! ⁴⁹ 

Give him the honor he deserves! ⁵⁰ 

Mazmur 69:25

69:25 May their camp become desolate,

their tents uninhabited! ⁵¹ 

Mazmur 98:3

98:3 He remains loyal and faithful to the family of Israel. ⁵² 

All the ends of the earth see our God deliver us. ⁵³ 

Mazmur 50:1

Psalm 50 ⁵⁴ 

A psalm by Asaph.

50:1 El, God, the Lord ⁵⁵  speaks,

and summons the earth to come from the east and west. ⁵⁶ 

Mazmur 66:4

66:4 All the earth worships ⁵⁷  you

and sings praises to you!

They sing praises to your name!” (Selah)

Mazmur 75:3

75:3 When the earth and all its inhabitants dissolve in fear, ⁵⁸ 

I make its pillars secure.” ⁵⁹  (Selah)

Mazmur 83:6

83:6 It includes ⁶⁰  the tents of Edom and the Ishmaelites,

Moab and the Hagrites, ⁶¹ 

Mazmur 97:9

97:9 For you, O Lord, are the sovereign king ⁶²  over the whole earth;

you are elevated high above all gods.

Mazmur 113:9

113:9 He makes the barren woman of the family ⁶³ 

a happy mother of children. ⁶⁴ 

Praise the Lord!

Mazmur 144:13

144:13 Our storehouses ⁶⁵  will be full,

providing all kinds of food. ⁶⁶ 

Our sheep will multiply by the thousands

and fill ⁶⁷  our pastures. ⁶⁸ 

Mazmur 147:14

147:14 He ⁶⁹  brings peace to your territory. ⁷⁰ 

He abundantly provides for you ⁷¹  the best grain.

Mazmur 148:1

Psalm 148 ⁷² 

148:1 Praise the Lord!

Praise the Lord from the sky!

Praise him in the heavens!

Mazmur 148:7

148:7 Praise the Lord from the earth,

you sea creatures and all you ocean depths,

Mazmur 11:6

11:6 May the Lord rain down ⁷³  burning coals ⁷⁴  and brimstone ⁷⁵  on the wicked!

A whirlwind is what they deserve! ⁷⁶ 

Mazmur 68:31

68:31 They come with red cloth ⁷⁷  from Egypt,

Ethiopia ⁷⁸  voluntarily offers tribute ⁷⁹  to God.

Mazmur 74:19

74:19 Do not hand the life of your dove ⁸⁰  over to a wild animal!

Do not continue to disregard ⁸¹  the lives of your oppressed people!

Mazmur 81:10

81:10 I am the Lord, your God,

the one who brought you out of the land of Egypt.

Open your mouth wide and I will fill it!’

Mazmur 96:13

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ⁸² 

and the nations in accordance with his justice. ⁸³ 

Mazmur 104:25

104:25 Over here is the deep, wide sea, ⁸⁴ 

which teems with innumerable swimming creatures, ⁸⁵ 

living things both small and large.

Mazmur 106:8

106:8 Yet he delivered them for the sake of his reputation, ⁸⁶ 

that he might reveal his power.

Mazmur 107:41

107:41 Yet he protected ⁸⁷  the needy from oppression,

and cared for his families like a flock of sheep.

Mazmur 17:14

17:14 Lord, use your power to deliver me from these murderers, ⁸⁸ 

from the murderers of this world! ⁸⁹ 

They enjoy prosperity; ⁹⁰ 

you overwhelm them with the riches they desire. ⁹¹ 

They have many children,

and leave their wealth to their offspring. ⁹² 

Mazmur 22:29

22:29 All of the thriving people ⁹³  of the earth will join the celebration and worship; ⁹⁴ 

all those who are descending into the grave ⁹⁵  will bow before him,

including those who cannot preserve their lives. ⁹⁶ 

Mazmur 30:9

30:9 “What ⁹⁷  profit is there in taking my life, ⁹⁸ 

in my descending into the Pit? ⁹⁹ 

Can the dust of the grave ¹⁰⁰  praise you?

Can it declare your loyalty? ¹⁰¹ 

Mazmur 65:9

65:9 You visit the earth and give it rain; ¹⁰² 

you make it rich and fertile ¹⁰³ 

with overflowing streams full of water. ¹⁰⁴ 

You provide grain for them, ¹⁰⁵ 

for you prepare the earth to yield its crops. ¹⁰⁶ 

Mazmur 68:6

68:6 God settles those who have been deserted in their own homes; ¹⁰⁷ 

he frees prisoners and grants them prosperity. ¹⁰⁸ 

But sinful rebels live in the desert. ¹⁰⁹ 

Mazmur 72:16

72:16 May there be ¹¹⁰  an abundance ¹¹¹  of grain in the earth;

on the tops ¹¹²  of the mountains may it ¹¹³  sway! ¹¹⁴ 

May its ¹¹⁵  fruit trees ¹¹⁶  flourish ¹¹⁷  like the forests of Lebanon! ¹¹⁸ 

May its crops ¹¹⁹  be as abundant ¹²⁰  as the grass of the earth! ¹²¹ 

[146:6]  ¹ tn Heb “the one who guards faithfulness forever.”

[24:1]  ² 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.

[89:11]  ³ tn Heb “the world and its fullness, you established them.”

[62:8]  ⁴ tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

[75:8]  ⁵ tn Heb “for a cup [is] in the hand of the Lord, and wine foams, it is full of a spiced drink.” The noun מֶסֶךְ (mesekh) refers to a “mixture” of wine and spices.

[75:8]  ⁶ tn Heb “and he pours out from this.”

[75:8]  ⁷ tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”

[75:8]  sn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17-23; and Hab 2:16.

[26:10]  ⁸ tn Heb “who [have] in their hands evil.”

[26:10]  ⁹ tn Heb “and their right hand is full of a bribe.”

[92:14]  ¹⁰ tn Heb “they are juicy and fresh.”

[127:5]  ¹¹ tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.

[127:5]  ¹² tn Heb “speak with.”

[110:6]  ¹³ tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.

[110:6]  ¹⁴ tn Or “among.”

[110:6]  ¹⁵ tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.

[110:6]  ¹⁶ tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).

[135:19]  ¹⁷ tn Heb “house” (here and in the next two lines).

[115:12]  ¹⁸ tn Or “remembers us.”

[115:12]  ¹⁹ tn Another option is to translate the prefixed form of the verb “bless” in vv. 12-13 as a jussive, “may he bless” (see v. 14).

[115:12]  ²⁰ tn Heb “house.”

[38:7]  ²¹ tn Heb “for my loins are filled with shame.” The “loins” are viewed here as the seat of the psalmist’s emotions. The present translation assumes that נִקְלֶה (niqleh) is derived from קָלָה (qalah, “be dishonored”). Some derive it instead from a homonymic root קָלָה (qalah), meaning “to roast.” In this case one might translate “fever” (cf. NEB “my loins burn with fever”).

[38:7]  ²² tn Heb “there is no soundness in my flesh” (see v. 3).

[96:1]  ²³ sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.

[96:1]  ²⁴ sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See also Pss 33:3; 40:3; 98:1.

[100:1]  ²⁵ sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.

[115:10]  ²⁶ tn Heb “house.”

[115:10]  ²⁷ tn Or “[source of] help.”

[115:10]  ²⁸ tn Heb “and their shield.”

[118:3]  ²⁹ tn Heb “house.”

[45:10]  ³⁰ tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).

[45:10]  sn Listen, O princess. The poet now addresses the bride.

[45:10]  ³¹ tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.

[45:10]  ³² tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.

[45:10]  ³³ tn Heb “and the house of your father.”

[33:8]  ³⁴ tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.”

[83:7]  ³⁵ sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).

[83:7]  ³⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[96:9]  ³⁷ tn Or “in holy splendor.”

[114:1]  ³⁸ sn Psalm 114. The psalmist recalls the events of the exodus and conquest and celebrates God’s kingship over his covenant people.

[114:1]  ³⁹ tn Heb “the house of Jacob from a nation speaking a foreign language.” The Hebrew verb לָעַז (la’at, “to speak a foreign language”) occurs only here in the OT.

[122:5]  ⁴⁰ tn Or “for.”

[122:5]  ⁴¹ tn Or “sat.”

[122:5]  ⁴² tn Heb “Indeed, there they sit [on] thrones for judgment, [on] thrones [belonging] to the house of David.”

[135:20]  ⁴³ tn Heb “fearers.”

[22:14]  ⁴⁴ tn Heb “like water I am poured out.”

[22:14]  ⁴⁵ sn The heart is viewed here as the seat of the psalmist’s strength and courage.

[49:1]  ⁴⁶ sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.

[49:1]  ⁴⁷ tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).

[66:1]  ⁴⁸ sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.

[66:2]  ⁴⁹ tn Heb “his name,” which here stands metonymically for God’s reputation.

[66:2]  ⁵⁰ tn Heb “make honorable his praise.”

[69:25]  ⁵¹ tn Heb “in their tents may there not be one who dwells.”

[69:25]  sn In Acts 1:20 Peter applies the language of this verse to Judas’ experience. By changing the pronouns from plural to singular, he is able to apply the ancient curse, pronounced against the psalmist’s enemies, to Judas in particular.

[98:3]  ⁵² tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁵³ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[50:1]  ⁵⁴ sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.

[50:1]  ⁵⁵ sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 “El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.

[50:1]  ⁵⁶ tn Heb “and calls [the] earth from the sunrise to its going.”

[66:4]  ⁵⁷ tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).

[75:3]  ⁵⁸ tn Heb “melt.”

[75:3]  ⁵⁹ tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, “I will make its pillars secure.”

[83:6]  ⁶⁰ tn The words “it includes” are supplied in the translation for stylistic reasons.

[83:6]  ⁶¹ sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.

[97:9]  ⁶² tn Traditionally “Most High.”

[113:9]  ⁶³ tn Heb “of the house.”

[113:9]  ⁶⁴ tn Heb “sons.”

[144:13]  ⁶⁵ tn The Hebrew noun occurs only here.

[144:13]  ⁶⁶ tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ’al mazon, “food upon food”).

[144:13]  ⁶⁷ tn Heb “they are innumerable.”

[144:13]  ⁶⁸ tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).

[147:14]  ⁶⁹ tn Heb “the one who.”

[147:14]  ⁷⁰ tn Heb “he makes your boundary peace.”

[147:14]  ⁷¹ tn Heb “satisfies you with.”

[148:1]  ⁷² sn Psalm 148. The psalmist calls upon all creation to praise the Lord, for he is the creator and sovereign king of the world.

[11:6]  ⁷³ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[11:6]  ⁷⁴ tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.

[11:6]  ⁷⁵ sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.

[11:6]  ⁷⁶ tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).

[68:31]  ⁷⁷ tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).

[68:31]  ⁷⁸ tn Heb “Cush.”

[68:31]  ⁷⁹ tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).

[74:19]  ⁸⁰ sn Your dove. The psalmist compares weak and vulnerable Israel to a helpless dove.

[74:19]  ⁸¹ tn Heb “do not forget forever.”

[96:13]  ⁸² tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”

[96:13]  ⁸³ tn Heb “and the nations with his integrity.”

[104:25]  ⁸⁴ tn Heb “this [is] the sea, great and broad of hands [i.e., “sides” or “shores”].”

[104:25]  ⁸⁵ tn Heb “where [there are] swimming things, and without number.”

[106:8]  ⁸⁶ tn Heb “his name,” which here stands metonymically for God’s reputation.

[107:41]  ⁸⁷ tn Heb “set on high.”

[17:14]  ⁸⁸ tc Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimtim, “from men”) to מִמְמִתִים (mimmitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).

[17:14]  ⁸⁹ tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”

[17:14]  ⁹⁰ tn Heb “their portion, in life.”

[17:14]  ⁹¹ tn Heb “and [with] your treasures you fill their belly.”

[17:14]  sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.

[17:14]  ⁹² tn Heb “they are satisfied [with] sons and leave their abundance to their children.”

[22:29]  ⁹³ tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

[22:29]  ⁹⁴ tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

[22:29]  ⁹⁵ tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.

[22:29]  ⁹⁶ tn Heb “and his life he does not revive.”

[30:9]  ⁹⁷ sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.

[30:9]  ⁹⁸ tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.

[30:9]  ⁹⁹ tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).

[30:9]  ¹⁰⁰ tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.

[30:9]  ¹⁰¹ tn The rhetorical questions anticipate the answer, “Of course not!”

[30:9]  sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!

[65:9]  ¹⁰² tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”

[65:9]  ¹⁰³ tn Heb “you greatly enrich it.”

[65:9]  ¹⁰⁴ tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).

[65:9]  ¹⁰⁵ tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.

[65:9]  ¹⁰⁶ tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.

[68:6]  ¹⁰⁷ tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.

[68:6]  ¹⁰⁸ tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.

[68:6]  ¹⁰⁹ tn Or “in a parched [land].”

[68:6]  sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.

[72:16]  ¹¹⁰ tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).

[72:16]  ¹¹¹ tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).

[72:16]  ¹¹² tn Heb “top” (singular).

[72:16]  ¹¹³ tn That is, the grain.

[72:16]  ¹¹⁴ tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.

[72:16]  ¹¹⁵ tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).

[72:16]  ¹¹⁶ tn Heb “fruit.”

[72:16]  ¹¹⁷ tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).

[72:16]  ¹¹⁸ tn Heb “like Lebanon.”

[72:16]  ¹¹⁹ tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).

[72:16]  ¹²⁰ tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.

[72:16]  ¹²¹ tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.