Mazmur 9:5

9:5 You terrified the nations with your battle cry; ¹ 

you destroyed the wicked; ² 

you permanently wiped out all memory of them. ³ 

Mazmur 11:2

11:2 For look, the wicked ⁴  prepare ⁵  their bows, ⁶ 

they put their arrows on the strings,

to shoot in the darkness ⁷  at the morally upright. ⁸ 

Mazmur 40:1

Psalm 40 ⁹ 

For the music director; By David, a psalm.

40:1 I relied completely ¹⁰  on the Lord,

and he turned toward me

and heard my cry for help.

Mazmur 42:1

Book 2
(Psalms 42-72)

Psalm 42 ¹¹ 

For the music director; a well-written song ¹²  by the Korahites.

42:1 As a deer ¹³  longs ¹⁴  for streams of water,

so I long ¹⁵  for you, O God!

Mazmur 49:1

Psalm 49 ¹⁶ 

For the music director, a psalm by the Korahites.

49:1 Listen to this, all you nations!

Pay attention, all you inhabitants of the world! ¹⁷ 

Mazmur 53:2

53:2 God looks down from heaven ¹⁸  at the human race, ¹⁹ 

to see if there is anyone who is wise ²⁰  and seeks God. ²¹ 

Mazmur 64:1

Psalm 64 ²² 

For the music director; a psalm of David.

64:1 Listen to me, ²³  O God, as I offer my lament!

Protect ²⁴  my life from the enemy’s terrifying attacks. ²⁵ 

Mazmur 66:7

66:7 He rules ²⁶  by his power forever;

he watches ²⁷  the nations.

Stubborn rebels should not exalt ²⁸  themselves. (Selah)

Mazmur 76:1

Psalm 76 ²⁹ 

For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.

76:1 God has revealed himself in Judah; ³⁰ 

in Israel his reputation ³¹  is great.

Mazmur 84:1

Psalm 84 ³² 

For the music director; according to the gittith style; ³³  written by the Korahites, a psalm.

84:1 How lovely is the place where you live, ³⁴ 

O Lord who rules over all! ³⁵ 

Mazmur 133:3

133:3 It is like the dew of Hermon, ³⁶ 

which flows down upon the hills of Zion. ³⁷ 

Indeed ³⁸  that is where the Lord has decreed

a blessing will be available – eternal life. ³⁹ 

Mazmur 140:1

Psalm 140 ⁴⁰ 

For the music director; a psalm of David.

140:1 O Lord, rescue me from wicked men! ⁴¹ 

Protect me from violent men, ⁴² 

[9:5]  ¹ tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[9:5]  ² tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.

[9:5]  ³ tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).

[11:2]  ⁴ tn In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).

[11:2]  ⁵ tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.

[11:2]  ⁶ tn Heb “a bow.”

[11:2]  ⁷ sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.

[11:2]  ⁸ tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).

[40:1]  ⁹ sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).

[40:1]  ¹⁰ tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).

[42:1]  ¹¹ sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew mss combine Psalms 42 and 43 into a single psalm.

[42:1]  ¹² tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[42:1]  ¹³ tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.

[42:1]  ¹⁴ tn Or “pants [with thirst].”

[42:1]  ¹⁵ tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[49:1]  ¹⁶ sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.

[49:1]  ¹⁷ tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).

[53:2]  ¹⁸ sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.

[53:2]  ¹⁹ tn Heb “upon the sons of man.”

[53:2]  ²⁰ tn Or “acts wisely.” The Hiphil is exhibitive.

[53:2]  ²¹ tn That is, who seeks to have a relationship with God by obeying and worshiping him.

[64:1]  ²² sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.

[64:1]  ²³ tn Heb “my voice.”

[64:1]  ²⁴ tn The imperfect verbal form is used here to express the psalmist’s request.

[64:1]  ²⁵ tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.

[66:7]  ²⁶ tn Heb “[the] one who rules.”

[66:7]  ²⁷ tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.

[66:7]  ²⁸ tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.

[76:1]  ²⁹ sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.

[76:1]  ³⁰ tn Or “God is known in Judah.”

[76:1]  ³¹ tn Heb “name,” which here stands metonymically for God’s reputation.

[84:1]  ³² sn Psalm 84. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.

[84:1]  ³³ tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument.

[84:1]  ³⁴ tn Or “your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord’s special dwelling place (see Pss 43:3; 46:4; 132:5, 7).

[84:1]  ³⁵ tn Traditionally, “Lord of hosts.” The title draws attention to God’s sovereign position (see Ps 69:6).

[133:3]  ³⁶ sn Hermon refers to Mount Hermon, located north of Israel.

[133:3]  ³⁷ sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.

[133:3]  ³⁸ tn Or “for.”

[133:3]  ³⁹ tn Heb “there the Lord has commanded the blessing, life forever.”

[140:1]  ⁴⁰ sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.

[140:1]  ⁴¹ tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

[140:1]  ⁴² tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).