Mazmur 10:13

10:13 Why does the wicked man reject God? ¹ 

He says to himself, ²  “You ³  will not hold me accountable.” ⁴ 

Mazmur 22:13

22:13 They ⁵  open their mouths to devour me ⁶ 

like a roaring lion that rips its prey. ⁷ 

Mazmur 26:9

26:9 Do not sweep me away ⁸  with sinners,

or execute me along with violent people, ⁹ 

Mazmur 37:12

37:12 Evil men plot against the godly ¹⁰ 

and viciously attack them. ¹¹ 

Mazmur 47:5

47:5 God has ascended his throne ¹²  amid loud shouts; ¹³ 

the Lord has ascended his throne amid the blaring of ram’s horns. ¹⁴ 

Mazmur 55:2

55:2 Pay attention to me and answer me!

I am so upset ¹⁵  and distressed, ¹⁶  I am beside myself, ¹⁷ 

Mazmur 59:6

59:6 They return in the evening;

they growl ¹⁸  like a dog

and prowl around outside ¹⁹  the city.

Mazmur 69:30

69:30 I will sing praises to God’s name! ²⁰ 

I will magnify him as I give him thanks! ²¹ 

Mazmur 73:17

73:17 Then I entered the precincts of God’s temple, ²² 

and understood the destiny of the wicked. ²³ 

Mazmur 74:13

74:13 You destroyed ²⁴  the sea by your strength;

you shattered the heads of the sea monster ²⁵  in the water.

Mazmur 75:9

75:9 As for me, I will continually tell what you have done; ²⁶ 

I will sing praises to the God of Jacob!

Mazmur 76:8

76:8 From heaven you announced what their punishment would be. ²⁷ 

The earth ²⁸  was afraid and silent

Mazmur 78:17

78:17 Yet they continued to sin against him,

and rebelled against the sovereign One ²⁹  in the desert.

Mazmur 78:34

78:34 When he struck them down, ³⁰  they sought his favor; ³¹ 

they turned back and longed for God.

Mazmur 80:9

80:9 You cleared the ground for it; ³² 

it took root, ³³ 

and filled the land.

Mazmur 81:2

81:2 Sing ³⁴  a song and play the tambourine,

the pleasant sounding harp, and the ten-stringed instrument!

Mazmur 82:2

82:2 He says, ³⁵  “How long will you make unjust legal decisions

and show favoritism to the wicked? ³⁶  (Selah)

Mazmur 88:14

88:14 O Lord, why do you reject me,

and pay no attention to me? ³⁷ 

Mazmur 95:9

95:9 where your ancestors challenged my authority, ³⁸ 

and tried my patience, even though they had seen my work.

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 ³⁹  it burns up his enemies.

Mazmur 106:12

106:12 They believed his promises; ⁴⁰ 

they sang praises to him.

Mazmur 106:27

106:27 make their descendants ⁴¹  die ⁴²  among the nations,

and scatter them among foreign lands. ⁴³ 

Mazmur 107:32

107:32 Let them exalt him in the assembly of the people!

Let them praise him in the place where the leaders preside! ⁴⁴ 

Mazmur 109:2

109:2 For they say cruel and deceptive things to me;

they lie to me. ⁴⁵ 

Mazmur 112:5

112:5 It goes well for the one ⁴⁶  who generously lends money,

and conducts his business honestly. ⁴⁷ 

Mazmur 112:7

112:7 He does not fear bad news.

He ⁴⁸  is confident; he trusts ⁴⁹  in the Lord.

Mazmur 118:5

118:5 In my distress ⁵⁰  I cried out to the Lord.

The Lord answered me and put me in a wide open place. ⁵¹ 

Mazmur 119:2

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

and seek him with all their heart,

Mazmur 145:4

145:4 One generation will praise your deeds to another,

and tell about your mighty acts! ⁵² 

Mazmur 145:11

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

they will tell about your power,

Mazmur 146:6

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ⁵³ 

[10:13]  ¹ tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.

[10:13]  ² tn Heb “he says in his heart” (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”

[10:13]  ³ tn Here the wicked man addresses God directly.

[10:13]  ⁴ tn Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”

[22:13]  ⁵ tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”

[22:13]  ⁶ 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]  ⁷ tn Heb “a lion ripping and roaring.”

[26:9]  ⁸ tn Heb “do not gather up my life with.”

[26:9]  ⁹ tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).

[37:12]  ¹⁰ tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.

[37:12]  ¹¹ tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.

[47:5]  ¹² sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.

[47:5]  ¹³ tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.

[47:5]  ¹⁴ tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.

[55:2]  ¹⁵ tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.

[55:2]  ¹⁶ tn Heb “in my complaint.”

[55:2]  ¹⁷ tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (vÿ’ehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (vÿ’ehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3).

[59:6]  ¹⁸ tn Or “howl”; or “bark.”

[59:6]  ¹⁹ tn Heb “go around.”

[69:30]  ²⁰ tn Heb “I will praise the name of God with a song.”

[69:30]  ²¹ tn Heb “I will magnify him with thanks.”

[73:17]  ²² tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).

[73:17]  ²³ tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.

[74:13]  ²⁴ tn The derivation and meaning of the Polel verb form פּוֹרַרְתָּ (porarta) are uncertain. The form may be related to an Akkadian cognate meaning “break, shatter,” though the biblical Hebrew cognate of this verb always appears in the Hiphil or Hophal stem. BDB 830 s.v. II פָּרַר suggests a homonym here, meaning “to split; to divide.” A Hitpolel form of a root פָּרַר (parar) appears in Isa 24:19 with the meaning “to shake violently.”

[74:13]  ²⁵ tn The Hebrew text has the plural form, “sea monsters” (cf. NRSV “dragons”), but it is likely that an original enclitic mem has been misunderstood as a plural ending. The imagery of the mythological sea monster is utilized here. See the note on “Leviathan” in v. 14.

[75:9]  ²⁶ tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.

[76:8]  ²⁷ tn Heb “a [legal] decision,” or “sentence.”

[76:8]  ²⁸ tn “The earth” stands here by metonymy for its inhabitants.

[78:17]  ²⁹ tn Heb “rebelling [against] the Most High.”

[78:34]  ³⁰ tn Or “killed them,” that is, killed large numbers of them.

[78:34]  ³¹ tn Heb “they sought him.”

[80:9]  ³² tn Heb “you cleared away before it.”

[80:9]  ³³ tn Heb “and it took root [with] its roots.”

[81:2]  ³⁴ tn Heb “lift up.”

[82:2]  ³⁵ tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

[82:2]  ³⁶ tn Heb “and the face of the wicked lift up.”

[88:14]  ³⁷ tn Heb “[why] do you hide your face from me?”

[95:9]  ³⁸ tn Heb “where your fathers tested me.”

[97:3]  ³⁹ tn Heb “all around.”

[106:12]  ⁴⁰ tn Heb “his words.”

[106:27]  ⁴¹ tn Or “offspring”; Heb “seed.”

[106:27]  ⁴² tn Heb “and to cause their offspring to fall.” Some emend the verb to “scatter” to form tighter parallelism with the following line (cf. NRSV “disperse”).

[106:27]  ⁴³ tn Heb “among the lands.” The word “foreign” is supplied in the translation for clarification.

[107:32]  ⁴⁴ tn Heb “in the seat of the elders.”

[109:2]  ⁴⁵ tn Heb “for a mouth of evil and a mouth of deceit against me they open, they speak with me [with] a tongue of falsehood.”

[112:5]  ⁴⁶ tn Heb “man.”

[112:5]  ⁴⁷ tn Heb “he sustains his matters with justice.”

[112:7]  ⁴⁸ tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).

[112:7]  ⁴⁹ tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.

[118:5]  ⁵⁰ tn Heb “from the distress.” The noun מֵצַר (metsar, “straits; distress”) occurs only here and in Lam 1:3. In Ps 116:3 מצר should probably be emended to מְצָדֵי (mÿtsadey, “snares of”).

[118:5]  ⁵¹ tn Heb “the Lord answered me in a wide open place.”

[145:4]  ⁵² tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”

[146:6]  ⁵³ tn Heb “the one who guards faithfulness forever.”