Mazmur 2:8

2:8 Ask me,

and I will give you the nations as your inheritance, ¹ 

the ends of the earth as your personal property.

Mazmur 16:5-6

16:5 Lord, you give me stability and prosperity; ² 

you make my future secure. ³ 

16:6 It is as if I have been given fertile fields

or received a beautiful tract of land. ⁴ 

Mazmur 27:7

27:7 Hear me, ⁵  O Lord, when I cry out!

Have mercy on me and answer me!

Mazmur 35:22

35:22 But you take notice, ⁶  Lord!

O Lord, do not remain far away from me!

Mazmur 51:6

51:6 Look, ⁷  you desire ⁸  integrity in the inner man; ⁹ 

you want me to possess wisdom. ¹⁰ 

Mazmur 52:2

52:2 Your tongue carries out your destructive plans; ¹¹ 

it is as effective as a sharp razor, O deceiver. ¹² 

Mazmur 57:7

57:7 I am determined, ¹³  O God! I am determined!

I will sing and praise you!

Mazmur 66:11

66:11 You led us into a trap; ¹⁴ 

you caused us to suffer. ¹⁵ 

Mazmur 69:7

69:7 For I suffer ¹⁶  humiliation for your sake ¹⁷ 

and am thoroughly disgraced. ¹⁸ 

Mazmur 74:16-17

74:16 You established the cycle of day and night; ¹⁹ 

you put the moon ²⁰  and sun in place. ²¹ 

74:17 You set up all the boundaries ²²  of the earth;

you created the cycle of summer and winter. ²³ 

Mazmur 83:10

83:10 They were destroyed at Endor; ²⁴ 

their corpses were like manure ²⁵  on the ground.

Mazmur 91:10

91:10 No harm will overtake ²⁶  you;

no illness ²⁷  will come near your home. ²⁸ 

Mazmur 92:10

92:10 You exalt my horn like that of a wild ox. ²⁹ 

I am covered ³⁰  with fresh oil.

Mazmur 93:3

93:3 The waves ³¹  roar, O Lord,

the waves roar,

the waves roar and crash. ³² 

Mazmur 104:26

104:26 The ships travel there,

and over here swims the whale ³³  you made to play in it.

Mazmur 106:1

Psalm 106 ³⁴ 

106:1 Praise the Lord!

Give thanks to the Lord, for he is good,

and his loyal love endures! ³⁵ 

Mazmur 110:5

110:5 O sovereign Lord, ³⁶  at your right hand

he strikes down ³⁷  kings in the day he unleashes his anger. ³⁸ 

Mazmur 130:3

130:3 If you, O Lord, were to keep track of ³⁹  sins,

O Lord, who could stand before you? ⁴⁰ 

Mazmur 138:3

138:3 When ⁴¹  I cried out for help, you answered me.

You made me bold and energized me. ⁴² 

Mazmur 139:23

139:23 Examine me, and probe my thoughts! ⁴³ 

Test me, and know my concerns! ⁴⁴ 

Mazmur 147:14

147:14 He ⁴⁵  brings peace to your territory. ⁴⁶ 

He abundantly provides for you ⁴⁷  the best grain.

[2:8]  ¹ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[16:5]  ² tn Heb “O Lord, the portion of my possession and my cup”; or “the Lord [is] the portion of my possession and my cup.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5). The metaphor highlights the fact that God is the psalmist’s source of security and prosperity.

[16:5]  ³ tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6). As in the previous line, land represents security and economic stability, thus “you make my future secure.”

[16:6]  ⁴ tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.

[27:7]  ⁵ tn Heb “my voice.”

[35:22]  ⁶ tn Heb “you see, O Lord.” There is a deliberate play on words. In v. 21 the enemies say, “our eye sees,” but the psalmist is confident that the Lord “sees” as well, so he appeals to him for help (see also v. 17).

[51:6]  ⁷ sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.

[51:6]  ⁸ tn The perfect is used in a generalizing sense here.

[51:6]  ⁹ tn Heb “in the covered [places],” i.e., in the inner man.

[51:6]  ¹⁰ tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).

[51:6]  sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.

[52:2]  ¹¹ tn Heb “destruction your tongue devises.”

[52:2]  ¹² tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.

[57:7]  ¹³ tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.

[66:11]  ¹⁴ tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.

[66:11]  ¹⁵ tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.

[69:7]  ¹⁶ tn Heb “carry, bear.”

[69:7]  ¹⁷ tn Heb “on account of you.”

[69:7]  ¹⁸ tn Heb “and shame covers my face.”

[74:16]  ¹⁹ tn Heb “To you [is] day, also to you [is] night.”

[74:16]  ²⁰ tn Heb “[the] light.” Following the reference to “day and night” and in combination with “sun,” it is likely that the Hebrew term מָאוֹר (ma’or, “light”) refers here to the moon.

[74:16]  ²¹ tn Heb “you established [the] light and [the] sun.”

[74:17]  ²² tn This would appear to refer to geographical boundaries, such as mountains, rivers, and seacoasts. However, since the day-night cycle has just been mentioned (v. 16) and the next line speaks of the seasons, it is possible that “boundaries” here refers to the divisions of the seasons. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:156.

[74:17]  ²³ tn Heb “summer and winter, you, you formed them.”

[83:10]  ²⁴ sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)

[83:10]  ²⁵ tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.

[91:10]  ²⁶ tn Or “confront.”

[91:10]  ²⁷ tn For this sense of the Hebrew term נגע see Ps 38:11.

[91:10]  ²⁸ tn Heb “your tent.”

[92:10]  ²⁹ sn The horn of the wild ox is frequently a metaphor for military strength; the idiom “to exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; Lam 2:17).

[92:10]  ³⁰ tn The Hebrew verb בָּלַל (balal) usually has the nuance “to mix.” Here it seems to mean “to smear” or “to anoint.” Some emend the form to בַּלֹּתַנִי (ballotaniy; a second person form of the verb with a first person suffix) and read, “you anoint me.”

[93:3]  ³¹ tn The Hebrew noun translated “waves” often refers to rivers or streams, but here it appears to refer to the surging waves of the sea (see v. 4, Ps 24:2).

[93:3]  ³² tn Heb “the waves lift up, O Lord, the waves lift up their voice, the waves lift up their crashing.”

[104:26]  ³³ tn Heb “[and] this Leviathan, [which] you formed to play in it.” Elsewhere Leviathan is a multiheaded sea monster that symbolizes forces hostile to God (see Ps 74:14; Isa 27:1), but here it appears to be an actual marine creature created by God, probably some type of whale.

[106:1]  ³⁴ sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.

[106:1]  ³⁵ tn Heb “for forever [is] his loyal love.”

[110:5]  ³⁶ tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew mss read יְהוָה, yehveh, “Lord” here). The present translation assumes that the psalmist here addresses the Lord as he celebrates what the king is able to accomplish while positioned at God’s “right hand.” According to this view the king is the subject of the third person verb forms in vv. 5b-7. (2) Another option is to understand the king as the addressee (as in vv. 2-3). In this case “the Lord” is the subject of the third person verbs throughout vv. 5-7 and is depicted as a warrior in a very anthropomorphic manner. In this case the Lord is pictured as being at the psalmist’s right hand (just the opposite of v. 1). See Pss 16:8; 121:5. (3) A third option is to revocalize אֲדֹנָי (’adonay, “Lord”) as אֲדֹנִי (’adoniy, “my lord”; see v. 1). In this case one may translate, “My lord, at his [God’s] right hand, strikes down.” In this case the king is the subject of the third person verbs in vv. 5b-7.

[110:5]  ³⁷ tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.

[110:5]  ³⁸ tn Heb “in the day of his anger.”

[130:3]  ³⁹ tn Heb “observe.”

[130:3]  ⁴⁰ tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”

[138:3]  ⁴¹ tn Heb “in the day.”

[138:3]  ⁴² tn Heb “you made me bold in my soul [with] strength.”

[139:23]  ⁴³ tn Heb “and know my heart.”

[139:23]  ⁴⁴ tn The Hebrew noun שַׂרְעַפַּי (sar’apay, “concerns”) is used of “worries” in Ps 94:19.

[147:14]  ⁴⁵ tn Heb “the one who.”

[147:14]  ⁴⁶ tn Heb “he makes your boundary peace.”

[147:14]  ⁴⁷ tn Heb “satisfies you with.”