Mazmur 26:5

26:5 I hate the mob ¹  of evil men,

and do not associate ²  with the wicked.

Mazmur 41:7

41:7 All who hate me whisper insults about me to one another; ³ 

they plan ways to harm me.

Mazmur 44:4

44:4 You are my ⁴  king, O God!

Decree ⁵  Jacob’s ⁶  deliverance!

Mazmur 44:12

44:12 You sold ⁷  your people for a pittance; ⁸ 

you did not ask a high price for them. ⁹ 

Mazmur 48:9

48:9 We reflect on your loyal love, O God,

within your temple.

Mazmur 50:18

50:18 When you see a thief, you join him; ¹⁰ 

you associate with men who are unfaithful to their wives. ¹¹ 

Mazmur 55:13

55:13 But it is you, ¹²  a man like me, ¹³ 

my close friend in whom I confided. ¹⁴ 

Mazmur 61:6

61:6 Give the king long life!

Make his lifetime span several generations! ¹⁵ 

Mazmur 73:13

73:13 I concluded, ¹⁶  “Surely in vain I have kept my motives ¹⁷  pure

and maintained a pure lifestyle. ¹⁸ 

Mazmur 73:26

73:26 My flesh and my heart may grow weak, ¹⁹ 

but God always ²⁰  protects my heart and gives me stability. ²¹ 

Mazmur 82:1

Psalm 82 ²² 

A psalm of Asaph.

82:1 God stands in ²³  the assembly of El; ²⁴ 

in the midst of the gods ²⁵  he renders judgment. ²⁶ 

Mazmur 83:5

83:5 Yes, ²⁷  they devise a unified strategy; ²⁸ 

they form an alliance ²⁹  against you.

Mazmur 89:29

89:29 I will give him an eternal dynasty, ³⁰ 

and make his throne as enduring as the skies above. ³¹ 

Mazmur 105:26

105:26 He sent his servant Moses,

and Aaron, whom he had chosen.

Mazmur 119:158

119:158 I take note of the treacherous and despise them,

because they do not keep your instructions. ³² 

Mazmur 145:11

145:11 They will proclaim the splendor of your kingdom;

they will tell about your power,

[26:5]  ¹ tn Heb “assembly, company.”

[26:5]  ² tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.

[41:7]  ³ tn Heb “together against me they whisper, all those who hate me.” The Hitpael of לָחַשׁ (lakhash) refers here to whispering to one another (see 2 Sam 12:19).

[44:4]  ⁴ sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1-3, 5, 7-8) in vv. 1-8 may reflect an antiphonal ceremony.

[44:4]  ⁵ tc The LXX assumes a participle here (מְצַוֶּה [mÿtsavveh], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative (צַוֵּה, tsavveh) form, has suffered haplography of the letter mem (ם). Note that the preceding word (אֱלֹהִים, ’elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’elohay mÿtsavveh, “[You are my king,] my God, the one who decrees”).

[44:4]  tn Or “command.” This may be the Israelites’ petition prior to the battle. See the introductory note to the psalm.

[44:4]  ⁶ tn That is, Israel. See Pss 14:7; 22:23.

[44:12]  ⁷ tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

[44:12]  ⁸ tn Heb “for what is not wealth.”

[44:12]  ⁹ tn Heb “you did not multiply their purchase prices.”

[50:18]  ¹⁰ tn Heb “you run with him.”

[50:18]  ¹¹ tn Heb “and with adulterers [is] your portion.”

[55:13]  ¹² sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.

[55:13]  ¹³ tn Heb “a man according to my value,” i.e., “a person such as I.”

[55:13]  ¹⁴ tn Heb “my close friend, one known by me.”

[61:6]  ¹⁵ tn Heb “days upon days of the king add, his years like generation and generation.”

[61:6]  sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.

[73:13]  ¹⁶ tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.

[73:13]  ¹⁷ tn Heb “heart,” viewed here as the seat of one’s thoughts and motives.

[73:13]  ¹⁸ tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions.

[73:26]  ¹⁹ tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).

[73:26]  ²⁰ tn Or “forever.”

[73:26]  ²¹ tn Heb “is the rocky summit of my heart and my portion.” The psalmist compares the Lord to a rocky summit where one could go for protection and to landed property, which was foundational to economic stability in ancient Israel.

[82:1]  ²² sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.

[82:1]  ²³ tn Or “presides over.”

[82:1]  ²⁴ tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.

[82:1]  ²⁵ sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).

[82:1]  ²⁶ sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).

[83:5]  ²⁷ tn Or “for.”

[83:5]  ²⁸ tn Heb “they consult [with] a heart together.”

[83:5]  ²⁹ tn Heb “cut a covenant.”

[89:29]  ³⁰ tn Heb “and I will set in place forever his offspring.”

[89:29]  ³¹ tn Heb “and his throne like the days of the heavens.”

[119:158]  ³² tn Heb “your word.”