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 8:8

8:8 the birds in the sky, the fish in the sea

and everything that moves through the currents ²  of the seas.

Mazmur 9:3

9:3 When my enemies turn back,

they trip and are defeated ³  before you.

Mazmur 10:15

10:15 Break the arm ⁴  of the wicked and evil man!

Hold him accountable for his wicked deeds, ⁵ 

which he thought you would not discover. ⁶ 

Mazmur 16:5

16:5 Lord, you give me stability and prosperity; ⁷ 

you make my future secure. ⁸ 

Mazmur 17:11

17:11 They attack me, now they surround me; ⁹ 

they intend to throw me to the ground. ¹⁰ 

Mazmur 18:23

18:23 I was innocent before him,

and kept myself from sinning. ¹¹ 

Mazmur 18:40

18:40 You make my enemies retreat; ¹² 

I destroy those who hate me. ¹³ 

Mazmur 21:10

21:10 You destroy their offspring ¹⁴  from the earth,

their descendants ¹⁵  from among the human race. ¹⁶ 

Mazmur 22:13

22:13 They ¹⁷  open their mouths to devour me ¹⁸ 

like a roaring lion that rips its prey. ¹⁹ 

Mazmur 22:17

22:17 I can count ²⁰  all my bones;

my enemies ²¹  are gloating over me in triumph. ²² 

Mazmur 22:20

22:20 Deliver me ²³  from the sword!

Save ²⁴  my life ²⁵  from the claws ²⁶  of the wild dogs!

Mazmur 25:8

25:8 The Lord is both kind and fair; ²⁷ 

that is why he teaches sinners the right way to live. ²⁸ 

Mazmur 25:11

25:11 For the sake of your reputation, ²⁹  O Lord,

forgive my sin, because it is great. ³⁰ 

Mazmur 33:7

33:7 He piles up the water of the sea; ³¹ 

he puts the oceans ³²  in storehouses.

Mazmur 33:13

33:13 The Lord watches ³³  from heaven;

he sees all people. ³⁴ 

Mazmur 34:7

34:7 The Lord’s angel camps around

the Lord’s ³⁵  loyal followers ³⁶  and delivers them. ³⁷ 

Mazmur 34:14

34:14 Turn away from evil and do what is right! ³⁸ 

Strive for peace and promote it! ³⁹ 

Mazmur 35:28

35:28 Then I will tell others about your justice, ⁴⁰ 

and praise you all day long. ⁴¹ 

Mazmur 37:5-6

37:5 Commit your future to the Lord! ⁴² 

Trust in him, and he will act on your behalf. ⁴³ 

37:6 He will vindicate you in broad daylight,

and publicly defend your just cause. ⁴⁴ 

Mazmur 37:8

37:8 Do not be angry and frustrated! ⁴⁵ 

Do not fret! That only leads to trouble!

Mazmur 37:11

37:11 But the oppressed will possess the land

and enjoy great prosperity. ⁴⁶ 

Mazmur 38:4

38:4 For my sins overwhelm me; ⁴⁷ 

like a heavy load, they are too much for me to bear.

Mazmur 48:5

48:5 As soon as they see, ⁴⁸  they are shocked; ⁴⁹ 

they are terrified, they quickly retreat. ⁵⁰ 

Mazmur 59:8

59:8 But you, O Lord, laugh in disgust at them; ⁵¹ 

you taunt ⁵²  all the nations.

Mazmur 65:3

65:3 Our record of sins overwhelms me, ⁵³ 

but you forgive ⁵⁴  our acts of rebellion.

Mazmur 68:32

68:32 O kingdoms of the earth, sing to God!

Sing praises to the Lord, (Selah)

Mazmur 72:7

72:7 During his days the godly will flourish; ⁵⁵ 

peace will prevail as long as the moon remains in the sky. ⁵⁶ 

Mazmur 73:8

73:8 They mock ⁵⁷  and say evil things; ⁵⁸ 

they proudly threaten violence. ⁵⁹ 

Mazmur 73:10

73:10 Therefore they have more than enough food to eat,

and even suck up the water of the sea. ⁶⁰ 

Mazmur 82:7-8

82:7 Yet you will die like mortals; ⁶¹ 

you will fall like all the other rulers.” ⁶² 

82:8 Rise up, O God, and execute judgment on the earth!

For you own ⁶³  all the nations.

Mazmur 88:18

88:18 You cause my friends and neighbors to keep their distance; ⁶⁴ 

those who know me leave me alone in the darkness. ⁶⁵ 

Mazmur 89:23

89:23 I will crush his enemies before him;

I will strike down those who hate him.

Mazmur 96:11

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

Let the sea and everything in it shout!

Mazmur 97:3

97:3 Fire goes before him;

on every side ⁶⁶  it burns up his enemies.

Mazmur 104:11

104:11 They provide water for all the animals in the field;

the wild donkeys quench their thirst.

Mazmur 104:20

104:20 You make it dark and night comes, ⁶⁷ 

during which all the beasts of the forest prowl around.

Mazmur 104:30

104:30 When you send your life-giving breath, they are created,

and you replenish the surface of the ground.

Mazmur 105:2

105:2 Sing to him!

Make music to him!

Tell about all his miraculous deeds!

Mazmur 105:16

105:16 He called down a famine upon the earth;

he cut off all the food supply. ⁶⁸ 

Mazmur 105:29

105:29 He turned their water into blood,

and killed their fish.

Mazmur 105:36

105:36 He struck down all the firstborn in their land,

the firstfruits of their reproductive power. ⁶⁹ 

Mazmur 105:45

105:45 so that they might keep his commands

and obey ⁷⁰  his laws.

Praise the Lord!

Mazmur 106:29

106:29 They made the Lord angry ⁷¹  by their actions,

and a plague broke out among them.

Mazmur 107:30

107:30 The sailors ⁷²  rejoiced because the waves ⁷³  grew quiet,

and he led them to the harbor ⁷⁴  they desired.

Mazmur 109:15

109:15 May the Lord be constantly aware of them, ⁷⁵ 

and cut off the memory of his children ⁷⁶  from the earth!

Mazmur 109:20

109:20 May the Lord repay my accusers in this way, ⁷⁷ 

those who say evil things about ⁷⁸  me! ⁷⁹ 

Mazmur 109:27

109:27 Then they will realize ⁸⁰  this is your work, ⁸¹ 

and that you, Lord, have accomplished it.

Mazmur 111:7

111:7 His acts are characterized by ⁸²  faithfulness and justice;

all his precepts are reliable. ⁸³ 

Mazmur 112:5-6

112:5 It goes well for the one ⁸⁴  who generously lends money,

and conducts his business honestly. ⁸⁵ 

112:6 For he will never be upended;

others will always remember one who is just. ⁸⁶ 

Mazmur 115:11

115:11 You loyal followers of the Lord, ⁸⁷  trust in the Lord!

He is their deliverer ⁸⁸  and protector. ⁸⁹ 

Mazmur 115:17

115:17 The dead do not praise the Lord,

nor do any of those who descend into the silence of death. ⁹⁰ 

Mazmur 116:18

116:18 I will fulfill my vows to the Lord

before all his people,

Mazmur 118:4

118:4 Let the loyal followers of the Lord ⁹¹  say,

“Yes, his loyal love endures!”

Mazmur 119:2

119:2 How blessed are those who observe his rules,

and seek him with all their heart,

Mazmur 119:72

119:72 The law you have revealed is more important to me

than thousands of pieces of gold and silver. ⁹² 

Mazmur 119:98-99

119:98 Your commandments ⁹³  make me wiser than my enemies,

for I am always aware of them.

119:99 I have more insight than all my teachers,

for I meditate on your rules.

Mazmur 119:111

119:111 I claim your rules as my permanent possession,

for they give me joy. ⁹⁴ 

Mazmur 119:160

119:160 Your instructions are totally reliable;

all your just regulations endure. ⁹⁵ 

Mazmur 122:8

122:8 For the sake of my brothers and my neighbors

I will say, “May there be peace in you!”

Mazmur 135:8

135:8 He struck down the firstborn of Egypt,

including both men and animals.

Mazmur 135:13

135:13 O Lord, your name endures, ⁹⁶ 

your reputation, O Lord, lasts. ⁹⁷ 

Mazmur 145:15

145:15 Everything looks to you in anticipation, ⁹⁸ 

and you provide them with food on a regular basis. ⁹⁹ 

Mazmur 146:4

146:4 Their life’s breath departs, they return to the ground;

on that day their plans die. ¹⁰⁰ 

Mazmur 147:13

147:13 For he makes the bars of your gates strong.

He blesses your children ¹⁰¹  within you.

Mazmur 148:1

Psalm 148 ¹⁰² 

148:1 Praise the Lord!

Praise the Lord from the sky!

Praise him in the heavens!

Mazmur 148:6

148:6 He established them so they would endure; ¹⁰³ 

he issued a decree that will not be revoked. ¹⁰⁴ 

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

[8:8]  ² tn Heb “paths.”

[9:3]  ³ tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the Lord defeated the psalmist’s enemies.

[10:15]  ⁴ sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.

[10:15]  ⁵ tn Heb “you seek his wickedness.” As in v. 13, the verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.

[10:15]  ⁶ tn Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל (bal), which is used as a negative particle in vv. 4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.

[16:5]  ⁷ 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]  ⁸ 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.”

[17:11]  ⁹ tc Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ishÿruni, “they attack me”) from the verbal root אָשֻׁר (’ashur, “march, stride, track”).

[17:11]  ¹⁰ tn Heb “their eyes they set to bend down in the ground.”

[18:23]  ¹¹ tn Heb “from my sin,” that is, from making it my own in any way.

[18:23]  sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).

[18:40]  ¹² tn Heb “and [as for] my enemies, you give to me [the] back [or “neck”].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” Cf. Exod 23:27.

[18:40]  ¹³ sn Those who hate me. See v. 17, where it is the Lord who delivered the psalmist from those who hated him.

[21:10]  ¹⁴ tn Heb “fruit.” The next line makes it clear that offspring is in view.

[21:10]  ¹⁵ tn Heb “seed.”

[21:10]  ¹⁶ tn Heb “sons of man.”

[22:13]  ¹⁷ tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”

[22:13]  ¹⁸ tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).

[22:13]  ¹⁹ tn Heb “a lion ripping and roaring.”

[22:17]  ²⁰ tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.

[22:17]  ²¹ tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.

[22:17]  ²² tn Heb “they gaze, they look upon me.”

[22:20]  ²³ tn Or “my life.”

[22:20]  ²⁴ tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).

[22:20]  ²⁵ tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.

[22:20]  ²⁶ tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.

[25:8]  ²⁷ tn Heb “good and just.”

[25:8]  ²⁸ tn Heb “teaches sinners in the way.”

[25:11]  ²⁹ tn Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.

[25:11]  ³⁰ sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.

[33:7]  ³¹ tn Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד (ged, “heap, pile”; cf. NASB) to נֹד (nod, “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the Lord confines to one place (Exod 15:8; Josh 3:13, 16; Ps 78:13). This verse appears to refer to Gen 1:9, where God decrees that the watery deep be gathered to one place so that dry land might appear. If so, the participles in this and the following line depict this action with special vividness, as if the reader were present on the occasion. Another option is that the participles picture the confinement of the sea to one place as an ongoing divine activity.

[33:7]  ³² tn Or “watery depths.” The form תְּהוֹמוֹת (tÿhomot, “watery depths”) is the plural form of תְּהוֹם (tÿhom, “great deep”; see Gen 1:2).

[33:13]  ³³ tn The Hebrew perfect verbal forms in v. 13 state general facts.

[33:13]  ³⁴ tn Heb “all the sons of men.”

[34:7]  ³⁵ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[34:7]  ³⁶ tn Heb “those who fear him.”

[34:7]  ³⁷ tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.

[34:14]  ³⁸ tn Or “do good.”

[34:14]  ³⁹ tn Heb “seek peace and pursue it.”

[35:28]  ⁴⁰ tn Heb “and my tongue will proclaim your justice.”

[35:28]  ⁴¹ tn Heb “all the day your praise.” The verb “proclaim” is understood by ellipsis in the second line (see the previous line).

[37:5]  ⁴² tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.

[37:5]  ⁴³ tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.

[37:6]  ⁴⁴ tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”

[37:8]  ⁴⁵ tn Heb “Refrain from anger! Abandon rage!”

[37:11]  ⁴⁶ tn Heb “and they will take delight in (see v. 4) abundance of peace.”

[38:4]  ⁴⁷ tn Heb “pass over my head.”

[48:5]  ⁴⁸ tn The object of “see” is omitted, but v. 3b suggests that the Lord’s self-revelation as the city’s defender is what they see.

[48:5]  ⁴⁹ tn Heb “they look, so they are shocked.” Here כֵּן (ken, “so”) has the force of “in the same measure.”

[48:5]  ⁵⁰ tn The translation attempts to reflect the staccato style of the Hebrew text, where the main clauses of vv. 4-6 are simply juxtaposed without connectives.

[59:8]  ⁵¹ sn Laugh in disgust. See Pss 2:4; 37:13.

[59:8]  ⁵² tn Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).

[65:3]  ⁵³ tn Heb “the records of sins are too strong for me.”

[65:3]  ⁵⁴ tn Or “make atonement for.”

[72:7]  ⁵⁵ tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.

[72:7]  ⁵⁶ tn Heb “and [there will be an] abundance of peace until there is no more moon.”

[73:8]  ⁵⁷ tn The verb מוּק (muq, “mock”) occurs only here in the OT.

[73:8]  ⁵⁸ tn Heb “and speak with evil.”

[73:8]  ⁵⁹ tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.

[73:10]  ⁶⁰ tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisvÿ’um lekhem, “they are filled with food”) assumes (1) an emendation of יָשׁיּב עַמּוֹ (yashyyv, “he will bring back his people”) to יִשְׂבְעוּם (yisvÿ’um, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [sava’] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (sava’; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.

[82:7]  ⁶¹ tn Heb “men.” The point in the context is mortality, however, not maleness.

[82:7]  sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris.

[82:7]  ⁶² tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).

[82:8]  ⁶³ tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).

[88:18]  ⁶⁴ tn Heb “you cause to be far from me friend and neighbor.”

[88:18]  ⁶⁵ tn Heb “those known by me, darkness.”

[97:3]  ⁶⁶ tn Heb “all around.”

[104:20]  ⁶⁷ tn Heb “you make darkness, so that it might be night.”

[105:16]  ⁶⁸ tn Heb “and every staff of food he broke.” The psalmist refers to the famine that occurred in Joseph’s time (see v. 17 and Gen 41:53-57).

[105:36]  ⁶⁹ tn Heb “the beginning of all their strength,” that is, reproductive power (see Ps 78:51).

[105:36]  sn Verses 28-36 recall the plagues in a different order than the one presented in Exodus: v. 28 (plague 9), v. 29 (plague 1), v. 30 (plague 2), v. 31a (plague 4), v. 31b (plague 3), vv. 32-33 (plague 7), vv. 34-35 (plague 8), v. 36 (plague 10). No reference is made in Ps 105 to plagues 5 and 6.

[105:45]  ⁷⁰ tn Heb “guard.”

[106:29]  ⁷¹ tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew mss. Perhaps it was accidentally left off, an original וַיַּכְעִיסוּהוּ (vayyakh’isuhu) being misread as וַיַּכְעִיסוּ (vayyakh’isu). In the translation the referent of the pronominal suffix (the Lord) has been specified for clarity to avoid confusion with Baal of Peor (mentioned in the previous verse).

[107:30]  ⁷² tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.

[107:30]  ⁷³ tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.

[107:30]  ⁷⁴ tn The Hebrew noun occurs only here in the OT.

[109:15]  ⁷⁵ tn Heb “may they [that is, the sins mentioned in v. 14] be before the Lord continually.”

[109:15]  ⁷⁶ tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.

[109:20]  ⁷⁷ tn Heb “[may] this [be] the repayment to my accusers from the Lord.”

[109:20]  ⁷⁸ tn Or “against.”

[109:20]  ⁷⁹ tn The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[109:27]  ⁸⁰ tn After the preceding imperative, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

[109:27]  ⁸¹ tn Heb “that your hand [is] this.”

[111:7]  ⁸² tn Heb “the deeds of his hands [are].”

[111:7]  ⁸³ tn That is, fair and for man’s good.

[112:5]  ⁸⁴ tn Heb “man.”

[112:5]  ⁸⁵ tn Heb “he sustains his matters with justice.”

[112:6]  ⁸⁶ tn Heb “for an eternal memorial a just [one] will be.”

[115:11]  ⁸⁷ tn Heb “[you] fearers of the Lord.” See Ps 15:4.

[115:11]  ⁸⁸ tn Or “[source of] help.”

[115:11]  ⁸⁹ tn Heb “and their shield.”

[115:17]  ⁹⁰ tn Heb “silence,” a metonymy here for death (see Ps 94:17).

[118:4]  ⁹¹ tn Heb “fearers of the Lord.” See Ps 15:4.

[119:72]  ⁹² tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”

[119:98]  ⁹³ tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The Lord’s “command” refers here to the law (see Ps 19:8).

[119:111]  ⁹⁴ tn Heb “for the joy of my heart [are] they.”

[119:160]  ⁹⁵ tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.

[135:13]  ⁹⁶ tn Or “is forever.”

[135:13]  ⁹⁷ tn Heb “O Lord, your remembrance [is] for a generation and a generation.” See Ps 102:12.

[145:15]  ⁹⁸ tn Heb “the eyes of all wait for you.”

[145:15]  ⁹⁹ tn Heb “and you give to them their food in its season” (see Ps 104:27).

[146:4]  ¹⁰⁰ tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.

[147:13]  ¹⁰¹ tn Heb “your sons.”

[148:1]  ¹⁰² sn Psalm 148. The psalmist calls upon all creation to praise the Lord, for he is the creator and sovereign king of the world.

[148:6]  ¹⁰³ tn Or “forever and ever.”

[148:6]  ¹⁰⁴ tn Heb “and it will not pass away.”