Mazmur 9:1-2

Psalm 9 ¹ 

For the music director; according to the alumoth-labben style; ²  a psalm of David.

9:1 I will thank the Lord with all my heart!

I will tell about all your amazing deeds! ³ 

9:2 I will be happy and rejoice in you!

I will sing praises to you, O sovereign One! ⁴ 

Mazmur 18:3

18:3 I called ⁵  to the Lord, who is worthy of praise, ⁶ 

and I was delivered from my enemies.

Mazmur 22:23

22:23 You loyal followers of the Lord, ⁷  praise him!

All you descendants of Jacob, honor him!

All you descendants of Israel, stand in awe of him! ⁸ 

Mazmur 52:7

52:7 “Look, here is the man who would not make ⁹  God his protector!

He trusted in his great wealth

and was confident about his plans to destroy others.” ¹⁰ 

Mazmur 108:1

Psalm 108 ¹¹ 

A song, a psalm of David.

108:1 I am determined, ¹²  O God!

I will sing and praise you with my whole heart. ¹³ 

Mazmur 108:3

108:3 I will give you thanks before the nations, O Lord!

I will sing praises to you before foreigners! ¹⁴ 

[9:1]  ¹ sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm.

[9:1]  ² tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some mss divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the LXX assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style.

[9:1]  ³ tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.

[9:2]  ⁴ tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ’elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[18:3]  ⁵ tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.

[18:3]  ⁶ tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mÿhullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yÿhvah): “[to the] praiseworthy one I cried out, [to the] Lord.”

[22:23]  ⁷ tn Heb “[you] fearers of the Lord.” See Ps 15:4.

[22:23]  ⁸ tn Heb “fear him.”

[52:7]  ⁹ tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”

[52:7]  ¹⁰ tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).

[108:1]  ¹¹ sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).

[108:1]  ¹² 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.

[108:1]  ¹³ tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (“glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvodiy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”

[108:3]  ¹⁴ tn Or “the peoples.”