Mazmur 14:6

14:6 You want to humiliate the oppressed, ¹ 

even though ²  the Lord is their ³  shelter.

Mazmur 22:28

22:28 For the Lord is king ⁴ 

and rules over the nations.

Mazmur 33:19

33:19 by saving their lives from death ⁵ 

and sustaining them during times of famine. ⁶ 

Mazmur 35:9

35:9 Then I will rejoice in the Lord

and be happy because of his deliverance. ⁷ 

Mazmur 37:13

37:13 The Lord laughs in disgust ⁸  at them,

for he knows that their day is coming. ⁹ 

Mazmur 37:30

37:30 The godly speak wise words

and promote justice. ¹⁰ 

Mazmur 78:28

78:28 He caused them to fall right in the middle of their camp,

all around their homes.

Mazmur 78:68

78:68 He chose the tribe of Judah,

and Mount Zion, which he loves.

Mazmur 94:7

94:7 Then they say, “The Lord does not see this;

the God of Jacob does not take notice of it.” ¹¹ 

Mazmur 94:11

94:11 The Lord knows that

peoples’ thoughts are morally bankrupt. ¹² 

Mazmur 103:3

103:3 He is the one who forgives all your sins,

who heals all your diseases, ¹³ 

Mazmur 103:8

103:8 The Lord is compassionate and merciful;

he is patient ¹⁴  and demonstrates great loyal love. ¹⁵ 

Mazmur 104:34

104:34 May my thoughts ¹⁶  be pleasing to him!

I will rejoice in the Lord.

Mazmur 105:19

105:19 until the time when his prediction ¹⁷  came true.

The Lord’s word ¹⁸  proved him right. ¹⁹ 

Mazmur 105:21

105:21 He put him in charge of his palace, ²⁰ 

and made him manager of all his property,

Mazmur 107:18

107:18 They lost their appetite for all food, ²¹ 

and they drew near the gates of death.

Mazmur 107:33

107:33 He turned ²²  streams into a desert,

springs of water into arid land,

Mazmur 111:8

111:8 They are forever firm,

and should be faithfully and properly carried out. ²³ 

Mazmur 113:6

113:6 He bends down to look ²⁴ 

at the sky and the earth.

Mazmur 115:6

115:6 ears, but cannot hear,

noses, but cannot smell,

Mazmur 115:13

115:13 He will bless his loyal followers, ²⁵ 

both young and old. ²⁶ 

Mazmur 121:5

121:5 The Lord is your protector;

the Lord is the shade at your right hand.

Mazmur 129:4

129:4 The Lord is just;

he cut the ropes of the wicked.” ²⁷ 

Mazmur 135:16

135:16 They have mouths, but cannot speak,

eyes, but cannot see,

Mazmur 147:2

147:2 The Lord rebuilds Jerusalem, ²⁸ 

and gathers the exiles of Israel.

[14:6]  ¹ tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).

[14:6]  ² tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).

[14:6]  ³ tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).

[22:28]  ⁴ tn Heb “for to the Lord [is] dominion.”

[33:19]  ⁵ tn Heb “to save from death their live[s].”

[33:19]  ⁶ tn Heb “and to keep them alive in famine.”

[35:9]  ⁷ tn Heb “then my soul will rejoice in the Lord and be happy in his deliverance.”

[37:13]  ⁸ tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.

[37:13]  ⁹ tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.

[37:30]  ¹⁰ tn Heb “The mouth of the godly [one] utters wisdom, and his tongue speaks justice.” The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly.

[94:7]  ¹¹ tn Heb “does not understand.”

[94:11]  ¹² tn Heb “the Lord knows the thoughts of man, that they are emptiness.” The psalmist thinks specifically of the “thoughts” expressed in v. 7.

[103:3]  ¹³ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[103:8]  ¹⁴ tn Heb “slow to anger” (see Ps 86:15).

[103:8]  ¹⁵ tn Heb “and great of loyal love” (see Ps 86:15).

[104:34]  ¹⁶ tn That is, the psalmist’s thoughts as expressed in his songs of praise.

[105:19]  ¹⁷ tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).

[105:19]  ¹⁸ tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).

[105:19]  ¹⁹ tn Heb “refined him.”

[105:21]  ²⁰ tn Heb “he made him master of his house.”

[107:18]  ²¹ tn Heb “all food their appetite loathed.”

[107:33]  ²² tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV).

[111:8]  ²³ tn Heb “done in faithfulness and uprightness.” The passive participle probably has the force of a gerund. See L. C. Allen, Psalms 101-150 (WBC), 89.

[113:6]  ²⁴ tn Heb “the one who makes low to see.”

[115:13]  ²⁵ tn Heb “the fearers of the Lord.”

[115:13]  ²⁶ tn Heb “the small along with the great.” The translation assumes that “small” and “great” here refer to age (see 2 Chr 15:13). Another option is to translate “both the insignificant and the prominent” (see Job 3:19; cf. NEB “high and low alike”).

[129:4]  ²⁷ tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.

[147:2]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.