Mazmur 11:6
Konteks11:6 May the Lord rain down 1 burning coals 2 and brimstone 3 on the wicked!
A whirlwind is what they deserve! 4
Mazmur 20:7
Konteks20:7 Some trust in chariots and others in horses, 5
but we 6 depend on 7 the Lord our God.
Mazmur 21:3
Konteks21:3 For you bring him 8 rich 9 blessings; 10
you place a golden crown on his head.
Mazmur 32:7
Konteks32:7 You are my hiding place;
you protect me from distress.
You surround me with shouts of joy from those celebrating deliverance. 11 (Selah)
Mazmur 35:17
Konteks35:17 O Lord, how long are you going to just stand there and watch this? 12
Rescue 13 me 14 from their destructive attacks;
guard my life 15 from the young lions!
Mazmur 44:9
Konteks44:9 But 16 you rejected and embarrassed us!
You did not go into battle with our armies. 17
Mazmur 65:13
Konteks65:13 The meadows are clothed with sheep,
and the valleys are covered with grain.
They shout joyfully, yes, they sing.
Mazmur 66:13
Konteks66:13 I will enter 18 your temple with burnt sacrifices;
I will fulfill the vows I made to you,
Mazmur 68:14
Konteks68:14 When the sovereign judge 19 scatters kings, 20
let it snow 21 on Zalmon!
Mazmur 68:20
Konteks68:20 Our God is a God who delivers;
the Lord, the sovereign Lord, can rescue from death. 22
Mazmur 68:31
Konteks68:31 They come with red cloth 23 from Egypt,
Ethiopia 24 voluntarily offers tribute 25 to God.
Mazmur 71:19-20
Konteks71:19 Your justice, O God, extends to the skies above; 26
you have done great things. 27
O God, who can compare to you? 28
71:20 Though you have allowed me to experience much trouble and distress, 29
revive me once again! 30
Bring me up once again 31 from the depths of the earth!
Mazmur 84:6
Konteks84:6 As they pass through the Baca Valley, 32
he provides a spring for them. 33
The rain 34 even covers it with pools of water. 35
Mazmur 105:14
Konteks105:14 He let no one oppress them;
he disciplined kings for their sake,
Mazmur 106:43
Konteks106:43 Many times he delivered 36 them,
but they had a rebellious attitude, 37
and degraded themselves 38 by their sin.
Mazmur 110:6
Konteks110:6 He executes judgment 39 against 40 the nations;
he fills the valleys with corpses; 41
he shatters their heads over the vast battlefield. 42
Mazmur 128:3
Konteks128:3 Your wife will be like a fruitful vine 43
in the inner rooms of your house;
your children 44 will be like olive branches,
as they sit all around your table.
[11:6] 1 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[11:6] 2 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
[11:6] 3 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
[11:6] 4 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).
[20:7] 5 tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.
[20:7] 6 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.
[20:7] 7 tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the
[21:3] 8 tn Or “meet him [with].”
[21:3] 10 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).
[32:7] 11 tn Heb “[with] shouts of joy of deliverance you surround me.”
[35:17] 12 tn Heb “O Lord, how long will you see?”
[35:17] 13 tn Heb “bring back, restore.”
[35:17] 15 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).
[44:9] 16 tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.
[44:9] 17 tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).
[66:13] 18 sn Here the psalmist switches to the singular; he speaks as the representative of the nation.
[68:14] 19 tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.
[68:14] 20 tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10).
[68:14] 21 tn The verb form appears to be a Hiphil jussive from שָׁלַג (shalag), which is usually understood as a denominative verb from שֶׁלֶג (sheleg, “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.
[68:14] sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem.
[68:20] 22 tn Heb “and to the
[68:31] 23 tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).
[68:31] 25 tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).
[71:19] 26 tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.
[71:19] sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.
[71:19] 27 tn Heb “you who have done great things.”
[71:19] 28 tn Or “Who is like you?”
[71:20] 29 tn Heb “you who have caused me to see many harmful distresses.”
[71:20] 30 tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).
[71:20] 31 tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).
[84:6] 32 tn The translation assumes that the Hebrew phrase עֵמֶק הַבָּכָא (’emeq habbakha’) is the name of an otherwise unknown arid valley through which pilgrims to Jerusalem passed. The term בָּכָא (bakha’) may be the name of a particular type of plant or shrub that grew in this valley. O. Borowski (Agriculture in Iron Age Israel, 130) suggests it is the black mulberry. Some take the phrase as purely metaphorical and relate בָּכָא to the root בָּכָה (bakhah, “to weep”). In this case one might translate, “the valley of weeping” or “the valley of affliction.”
[84:6] 33 tc The MT reads “a spring they make it,” but this makes little sense. Many medieval Hebrew
[84:6] 34 tn This rare word may refer to the early (or autumn) rains (see Joel 2:23).
[84:6] 35 tc The MT reads בְּרָכוֹת (bÿrakhot, “blessings”) but the preceding reference to a “spring” favors an emendation to בְּרֵכוֹת (bÿrekhot, “pools”).
[84:6] sn Pools of water. Because water is so necessary for life, it makes an apt symbol for divine favor and blessing. As the pilgrims traveled to Jerusalem, God provided for their physical needs and gave them a token of his favor and of the blessings awaiting them at the temple.
[106:43] 36 tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).
[106:43] 37 tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).
[106:43] 38 tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.
[110:6] 39 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
[110:6] 41 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
[110:6] 42 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
[128:3] 43 sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).
[128:3] 44 tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.
