Mazmur 96:1--102:28
Konteks96:1 Sing to the Lord a new song! 2
Sing to the Lord, all the earth!
96:2 Sing to the Lord! Praise his name!
Announce every day how he delivers! 3
96:3 Tell the nations about his splendor!
Tell 4 all the nations about his amazing deeds!
96:4 For the Lord is great and certainly worthy of praise;
he is more awesome than all gods. 5
96:5 For all the gods of the nations are worthless, 6
but the Lord made the sky.
96:6 Majestic splendor emanates from him; 7
his sanctuary is firmly established and beautiful. 8
96:7 Ascribe to the Lord, O families of the nations,
ascribe to the Lord splendor and strength!
96:8 Ascribe to the Lord the splendor he deserves! 9
Bring an offering and enter his courts!
96:9 Worship the Lord in holy attire! 10
Tremble before him, all the earth!
96:10 Say among the nations, “The Lord reigns!
The world is established, it cannot be moved.
He judges the nations fairly.”
96:11 Let the sky rejoice, and the earth be happy!
Let the sea and everything in it shout!
96:12 Let the fields and everything in them celebrate!
Then let the trees of the forest shout with joy
96:13 before the Lord, for he comes!
For he comes to judge the earth!
He judges the world fairly, 11
and the nations in accordance with his justice. 12
97:1 The Lord reigns!
Let the earth be happy!
Let the many coastlands rejoice!
97:2 Dark clouds surround him;
equity and justice are the foundation of his throne. 14
97:3 Fire goes before him;
on every side 15 it burns up his enemies.
97:4 His lightning bolts light up the world;
the earth sees and trembles.
97:5 The mountains melt like wax before the Lord,
before the Lord of the whole earth.
97:6 The sky declares his justice,
and all the nations see his splendor.
97:7 All who worship idols are ashamed,
those who boast about worthless idols.
All the gods bow down before him. 16
97:8 Zion hears and rejoices,
the towns 17 of Judah are happy,
because of your judgments, O Lord.
97:9 For you, O Lord, are the sovereign king 18 over the whole earth;
you are elevated high above all gods.
97:10 You who love the Lord, hate evil!
He protects 19 the lives of his faithful followers;
he delivers them from the power 20 of the wicked.
97:11 The godly bask in the light;
the morally upright experience joy. 21
97:12 You godly ones, rejoice in the Lord!
Give thanks to his holy name. 22
A psalm.
98:1 Sing to the Lord a new song, 24
for he performs 25 amazing deeds!
His right hand and his mighty arm
accomplish deliverance. 26
98:2 The Lord demonstrates his power to deliver; 27
in the sight of the nations he reveals his justice.
98:3 He remains loyal and faithful to the family of Israel. 28
All the ends of the earth see our God deliver us. 29
98:4 Shout out praises to the Lord, all the earth!
Break out in a joyful shout and sing!
98:5 Sing to the Lord accompanied by a harp,
accompanied by a harp and the sound of music!
98:6 With trumpets and the blaring of the ram’s horn,
shout out praises before the king, the Lord!
98:7 Let the sea and everything in it shout,
along with the world and those who live in it!
98:8 Let the rivers clap their hands!
Let the mountains sing in unison
98:9 before the Lord!
For he comes to judge the earth!
He judges the world fairly, 30
and the nations in a just manner.
99:1 The Lord reigns!
The nations tremble. 32
He sits enthroned above the winged angels; 33
the earth shakes. 34
99:2 The Lord is elevated 35 in Zion;
he is exalted over all the nations.
99:3 Let them praise your great and awesome name!
He 36 is holy!
99:4 The king is strong;
he loves justice. 37
You ensure that legal decisions will be made fairly; 38
you promote justice and equity in Jacob.
99:5 Praise 39 the Lord our God!
Worship 40 before his footstool!
He is holy!
99:6 Moses and Aaron were among his priests;
Samuel was one of those who prayed to him. 41
They 42 prayed to the Lord and he answered them.
99:7 He spoke to them from a pillar of cloud; 43
they obeyed his regulations and the ordinance he gave them.
99:8 O Lord our God, you answered them.
They found you to be a forgiving God,
but also one who punished their sinful deeds. 44
99:9 Praise 45 the Lord our God!
Worship on his holy hill,
for the Lord our God is holy!
A thanksgiving psalm.
100:1 Shout out praises to the Lord, all the earth!
100:2 Worship 47 the Lord with joy!
Enter his presence with joyful singing!
100:3 Acknowledge that the Lord is God!
He made us and we belong to him; 48
we are his people, the sheep of his pasture.
100:4 Enter his gates with thanksgiving,
and his courts with praise!
Give him thanks!
Praise his name!
100:5 For the Lord is good.
His loyal love endures, 49
and he is faithful through all generations. 50
A psalm of David.
101:1 I will sing about loyalty and justice!
To you, O Lord, I will sing praises!
101:2 I will walk in 52 the way of integrity.
When will you come to me?
I will conduct my business with integrity in the midst of my palace. 53
101:3 I will not even consider doing what is dishonest. 54
I hate doing evil; 55
I will have no part of it. 56
101:4 I will have nothing to do with a perverse person; 57
I will not permit 58 evil.
101:5 I will destroy anyone who slanders his neighbor in secret.
I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. 59
101:6 I will favor the honest people of the land, 60
and allow them to live with me. 61
Those who walk in the way of integrity will attend me. 62
101:7 Deceitful people will not live in my palace. 63
Liars will not be welcome in my presence. 64
101:8 Each morning I will destroy all the wicked people in the land,
and remove all evildoers from the city of the Lord.
The prayer of an oppressed man, as he grows faint and pours out his lament before the Lord.
102:1 O Lord, hear my prayer!
Pay attention to my cry for help! 66
102:2 Do not ignore me in my time of trouble! 67
Listen to me! 68
When I call out to you, quickly answer me!
102:3 For my days go up in smoke, 69
and my bones are charred like a fireplace. 70
102:4 My heart is parched 71 and withered like grass,
for I am unable 72 to eat food. 73
102:5 Because of the anxiety that makes me groan,
my bones protrude from my skin. 74
102:6 I am like an owl 75 in the wilderness;
I am like a screech owl 76 among the ruins. 77
I am like a solitary bird on a roof.
102:8 All day long my enemies taunt me;
those who mock me use my name in their curses. 79
102:9 For I eat ashes as if they were bread, 80
and mix my drink with my tears, 81
102:10 because of your anger and raging fury.
Indeed, 82 you pick me up and throw me away.
102:11 My days are coming to an end, 83
and I am withered like grass.
102:12 But you, O Lord, rule forever, 84
and your reputation endures. 85
102:13 You will rise up and have compassion on Zion. 86
For it is time to have mercy on her,
for the appointed time has come.
102:14 Indeed, 87 your servants take delight in her stones,
and feel compassion for 88 the dust of her ruins. 89
102:15 The nations will respect the reputation of the Lord, 90
and all the kings of the earth will respect 91 his splendor,
102:16 when the Lord rebuilds Zion,
and reveals his splendor,
102:17 when he responds to the prayer of the destitute, 92
and does not reject 93 their request. 94
102:18 The account of his intervention 95 will be recorded for future generations;
people yet to be born will praise the Lord.
102:19 For he will look down from his sanctuary above; 96
from heaven the Lord will look toward earth, 97
102:20 in order to hear the painful cries of the prisoners,
and to set free those condemned to die, 98
102:21 so they may proclaim the name of the Lord in Zion,
and praise him 99 in Jerusalem, 100
102:22 when the nations gather together,
and the kingdoms pay tribute to the Lord. 101
102:23 He has taken away my strength in the middle of life; 102
he has cut short my days.
102:24 I say, “O my God, please do not take me away in the middle of my life! 103
You endure through all generations. 104
102:25 In earlier times you established the earth;
the skies are your handiwork.
102:26 They will perish,
but you will endure. 105
They will wear out like a garment;
like clothes you will remove them and they will disappear. 106
your years do not come to an end.
102:28 The children of your servants will settle down here,
and their descendants 108 will live securely in your presence.” 109
[96:1] 1 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] 2 sn A new song is appropriate because the
[96:2] 3 tn Heb “announce from day to day his deliverance.”
[96:3] 4 tn The verb “tell” is understood by ellipsis (note the preceding line).
[96:4] 5 tn Or perhaps “and feared by all gods.” See Ps 89:7.
[96:5] 6 tn The Hebrew term אֱלִילִים (’elilim, “worthless”) sounds like אֱלֹהִים (’elohim, “gods”). The sound play draws attention to the statement.
[96:6] 7 tn Heb “majesty and splendor [are] before him.”
[96:6] 8 tn Heb “strength and beauty [are] in his sanctuary.”
[96:8] 9 tn Heb “the splendor of [i.e., “due”] his name.”
[96:9] 10 tn Or “in holy splendor.”
[96:13] 11 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] 12 tn Heb “and the nations with his integrity.”
[97:1] 13 sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.
[97:2] 14 sn The Lord’s throne symbolizes his kingship.
[97:3] 15 tn Heb “all around.”
[97:7] 16 tn The translation assumes that the prefixed verbal form in the first line is an imperfect (“are ashamed”) and that the ambiguous form in the third line is a perfect (“bow down”) because the psalmist appears to be describing the effect of the
[97:8] 17 tn Heb “daughters.” The term “daughters” refers to the cities of Judah surrounding Zion (see Ps 48:11 and H. Haag, TDOT 2:336).
[97:9] 18 tn Traditionally “Most High.”
[97:10] 19 tn The participle may be verbal, though it might also be understood as substantival and appositional to “the
[97:11] 21 tn Heb “Light is planted for the godly, and for the upright of heart joy.” The translation assumes an emendation of זָרַע (zara’, “planted”) to זָרַח (zara’, “shines”) which collocates more naturally with “light.” “Light” here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor.
[97:12] 22 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the
[98:1] 23 sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.
[98:1] 24 sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.
[98:1] 25 tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.
[98:1] 26 tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.
[98:2] 27 tn Heb “makes known his deliverance.”
[98:3] 28 tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”
[98:3] 29 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).
[98:9] 30 tn The verbal forms in v. 9 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 (“will judge…”).
[99:1] 31 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
[99:1] 32 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
[99:1] 33 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
[99:1] 34 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
[99:3] 36 tn The pronoun refers to the
[99:4] 37 tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the
[99:4] 38 tn Heb “you establish fairness.”
[99:6] 41 tn Heb “among those who called on his name.”
[99:6] 42 tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.
[99:7] 43 sn A pillar of cloud. The psalmist refers to the reality described in Exod 33:9-10; Num 12:5; and Deut 31:15.
[99:8] 44 tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).
[100:1] 46 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.
[100:3] 48 tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.
[100:5] 49 tn Or “is forever.”
[100:5] 50 tn Heb “and to a generation and a generation [is] his faithfulness.”
[101:1] 51 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.
[101:2] 52 tn Heb “take notice of.”
[101:2] 53 tn Heb “I will walk about in the integrity of my heart in the midst of my house.”
[101:3] 54 tn Heb “I will not set before my eyes a thing of worthlessness.”
[101:3] 55 tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew
[101:3] 56 tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”
[101:4] 57 tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).
[101:4] 58 tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.
[101:5] 59 tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”
[101:6] 60 tn Heb “my eyes [are] on the faithful of the land.”
[101:6] 61 tn The Hebrew text simply reads, “in order to live with me.”
[101:6] 62 tn Heb “one who walks in the way of integrity, he will minister to me.”
[101:7] 63 tn Heb “he will not live in the midst of my house, one who does deceit.”
[101:7] 64 tn Heb “one who speaks lies will not be established before my eyes.”
[102:1] 65 sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.
[102:1] 66 tn Heb “and may my cry for help come to you.”
[102:2] 67 tn Heb “do not hide your face from me in the day of my trouble.” The idiom “to hide the face” can mean “to ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “to reject” (see Pss 29:7; 30:7; 88:14).
[102:2] 68 tn Heb “turn toward me your ear.”
[102:3] 69 tn Heb “for my days come to an end in smoke.”
[102:3] 70 tn The Hebrew noun מוֹ־קֵד (mo-qed, “fireplace”) occurs only here, in Isa 33:14 (where it refers to the fire itself), and perhaps in Lev 6:2.
[102:4] 71 tn Heb “struck, attacked.”
[102:4] 73 sn I am unable to eat food. During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.
[102:5] 74 tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated – he is turned to “skin and bones,” so to speak.
[102:6] 75 tn The Hebrew term קָאַת (qa’at) refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). Modern translations have frequently rendered this as some type of owl (NIV, REB “desert owl”; NRSV “owl”).
[102:6] 76 tn The Hebrew term כוֹס (khos) refers to a bird (see Lev 11:17; Deut 14:16), probably a type of owl (cf. NIV, REB “owl”; NRSV “little owl”).
[102:6] 77 sn By comparing himself to a screech owl among the ruins, the psalmist may be highlighting his loneliness (see v. 7), though he may also be comparing his cries for help to the owl’s screech.
[102:7] 78 tn This probably refers to the psalmist’s inability to sleep. Another option is to translate, “I keep watch,” in which case it might refer to watching for a response from the
[102:8] 79 tn Heb “by me they swear.” When the psalmist’s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become.
[102:9] 80 sn Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19; Job 2:8; Isa 58:5).
[102:11] 83 tn Heb “my days [are] like an extended [or “lengthening”] shadow,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness.
[102:12] 84 tn Heb “sit” (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization.
[102:12] 85 tn Heb “and your remembrance [is] for a generation and a generation.”
[102:13] 86 tn The imperfect verbal forms are understood as expressing the psalmist’s confidence in God’s intervention. Another option is to take them as expressing the psalmist’s request or wish, “You, rise up and have compassion!”
[102:14] 88 tn The Poel of חָנַן (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor.
[102:14] 89 tn Heb “her dust,” probably referring to the dust of the city’s rubble.
[102:15] 90 tn Heb “will fear the name of the
[102:15] 91 tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).
[102:17] 92 tn The Hebrew adjective עַרְעָר (’arar, “destitute”) occurs only here in the OT. It is derived from the verbal root ערר (“to strip oneself”).
[102:17] 94 tn The perfect verbal forms in vv. 16-17 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 15.
[102:18] 95 tn The Hebrew text has simply “this,” referring to the anticipated divine intervention on behalf of Zion (vv. 13, 16-17). The referent has been specified in the translation for clarity.
[102:19] 96 tn Heb “from the height of his sanctuary.”
[102:19] 97 tn The perfect verbal forms in v. 19 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 18.
[102:20] 98 tn Heb “the sons of death.” The phrase “sons of death” (see also Ps 79:11) is idiomatic for those condemned to die.
[102:21] 99 tn Heb “his praise.”
[102:21] 100 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[102:22] 101 tn “and the kingdoms to serve the
[102:23] 102 tn Heb “he has afflicted my strength in the way.” The term “way” refers here to the course of the psalmist’s life, which appears to be ending prematurely (vv. 23b-24).
[102:24] 103 tn Heb “do not lift me up in the middle of my days.”
[102:24] 104 tn Heb “in a generation of generations [are] your years.”
[102:26] 106 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.
[102:27] 107 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the
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