Mazmur 147:4

147:4 He counts the number of the stars;

he names all of them.

Mazmur 20:7

20:7 Some trust in chariots and others in horses, ¹ 

but we ²  depend on ³  the Lord our God.

Mazmur 87:3

87:3 People say wonderful things about you, ⁴ 

O city of God. (Selah)

Mazmur 89:26

89:26 He will call out to me,

‘You are my father, ⁵  my God, and the protector who delivers me.’ ⁶ 

Mazmur 49:11

49:11 Their grave becomes their permanent residence,

their eternal dwelling place. ⁷ 

They name their lands after themselves, ⁸ 

Mazmur 35:28

35:28 Then I will tell others about your justice, ⁹ 

and praise you all day long. ¹⁰ 

Mazmur 29:1

Psalm 29 ¹¹ 

A psalm of David.

29:1 Acknowledge the Lord, you heavenly beings, ¹² 

acknowledge the Lord’s majesty and power! ¹³ 

Mazmur 37:30

37:30 The godly speak wise words

and promote justice. ¹⁴ 

Mazmur 96:7

96:7 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

Mazmur 16:4

16:4 their troubles multiply,

they desire other gods. ¹⁵ 

I will not pour out drink offerings of blood to their gods, ¹⁶ 

nor will I make vows in the name of their gods. ¹⁷ 

Mazmur 72:17

72:17 May his fame endure! ¹⁸ 

May his dynasty last as long as the sun remains in the sky! ¹⁹ 

May they use his name when they formulate their blessings! ²⁰ 

May all nations consider him to be favored by God! ²¹ 

Mazmur 87:4

87:4 I mention Rahab ²²  and Babylon to my followers. ²³ 

Here are ²⁴  Philistia and Tyre, ²⁵  along with Ethiopia. ²⁶ 

It is said of them, “This one was born there.” ²⁷ 

Mazmur 145:11

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

they will tell about your power,

Mazmur 29:9

29:9 The Lord’s shout bends ²⁸  the large trees ²⁹ 

and strips ³⁰  the leaves from the forests. ³¹ 

Everyone in his temple says, “Majestic!” ³² 

Mazmur 50:16

50:16 God says this to the evildoer: ³³ 

“How can you declare my commands,

and talk about my covenant? ³⁴ 

Mazmur 71:16

71:16 I will come and tell about ³⁵  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

Mazmur 71:24

71:24 All day long my tongue will also tell about your justice,

for those who want to harm me ³⁶  will be embarrassed and ashamed. ³⁷ 

Mazmur 66:14

66:14 which my lips uttered

and my mouth spoke when I was in trouble.

Mazmur 82:6

82:6 I thought, ³⁸  ‘You are gods;

all of you are sons of the Most High.’ ³⁹ 

Mazmur 116:13

116:13 I will celebrate my deliverance, ⁴⁰ 

and call on the name of the Lord.

Mazmur 119:171

119:171 May praise flow freely from my lips,

for you teach me your statutes.

Mazmur 19:2

19:2 Day after day it speaks out; ⁴¹ 

night after night it reveals his greatness. ⁴² 

Mazmur 29:2

29:2 Acknowledge the majesty of the Lord’s reputation! ⁴³ 

Worship the Lord in holy attire! ⁴⁴ 

Mazmur 77:6

77:6 I said, “During the night I will remember the song I once sang;

I will think very carefully.”

I tried to make sense of what was happening. ⁴⁵ 

Mazmur 77:12

77:12 I will think about all you have done;

I will reflect upon your deeds!”

Mazmur 96:8

96:8 Ascribe to the Lord the splendor he deserves! ⁴⁶ 

Bring an offering and enter his courts!

Mazmur 102:8

102:8 All day long my enemies taunt me;

those who mock me use my name in their curses. ⁴⁷ 

Mazmur 105:1

Psalm 105 ⁴⁸ 

105:1 Give thanks to the Lord!

Call on his name!

Make known his accomplishments among the nations!

Mazmur 109:15

109:15 May the Lord be constantly aware of them, ⁴⁹ 

and cut off the memory of his children ⁵⁰  from the earth!

Mazmur 116:17

116:17 I will present a thank offering to you,

and call on the name of the Lord.

Mazmur 145:5-6

145:5 I will focus on your honor and majestic splendor,

and your amazing deeds! ⁵¹ 

145:6 They will proclaim ⁵²  the power of your awesome acts!

I will declare your great deeds!

Mazmur 19:1

Psalm 19 ⁵³ 

For the music director; a psalm of David.

19:1 The heavens declare the glory of God; ⁵⁴ 

the sky displays his handiwork. ⁵⁵ 

Mazmur 22:22

22:22 I will declare your name to my countrymen! ⁵⁶ 

In the middle of the assembly I will praise you!

Mazmur 49:13

49:13 This is the destiny of fools, ⁵⁷ 

and of those who approve of their philosophy. ⁵⁸  (Selah)

Mazmur 68:34

68:34 Acknowledge God’s power, ⁵⁹ 

his sovereignty over Israel,

and the power he reveals in the skies! ⁶⁰ 

Mazmur 77:11

77:11 I will remember the works of the Lord.

Yes, I will remember the amazing things you did long ago! ⁶¹ 

Mazmur 80:18

80:18 Then we will not turn away from you.

Revive us and we will pray to you! ⁶² 

Mazmur 102:21

102:21 so they may proclaim the name of the Lord in Zion,

and praise him ⁶³  in Jerusalem, ⁶⁴ 

Mazmur 145:7

145:7 They will talk about the fame of your great kindness, ⁶⁵ 

and sing about your justice. ⁶⁶ 

Mazmur 145:21

145:21 My mouth will praise the Lord. ⁶⁷ 

Let all who live ⁶⁸  praise his holy name forever!

Mazmur 41:2

41:2 May the Lord protect him and save his life! ⁶⁹ 

May he be blessed ⁷⁰  in the land!

Do not turn him over ⁷¹  to his enemies! ⁷² 

Mazmur 79:6

79:6 Pour out your anger on the nations that do not acknowledge you, ⁷³ 

on the kingdoms that do not pray to you! ⁷⁴ 

Mazmur 99:6

99:6 Moses and Aaron were among his priests;

Samuel was one of those who prayed to him. ⁷⁵ 

They ⁷⁶  prayed to the Lord and he answered them.

Mazmur 40:5

40:5 O Lord, my God, you have accomplished many things;

you have done amazing things and carried out your purposes for us. ⁷⁷ 

No one can thwart you! ⁷⁸ 

I want to declare them and talk about them,

but they are too numerous to recount! ⁷⁹ 

Mazmur 59:16

59:16 As for me, I will sing about your strength;

I will praise your loyal love in the morning.

For you are my refuge ⁸⁰ 

and my place of shelter when I face trouble. ⁸¹ 

[20:7]  ¹ 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]  ² 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]  ³ 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 Lord’s name in prayer, the people demonstrate their trust in him.

[87:3]  ⁴ tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.”

[89:26]  ⁵ sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[89:26]  ⁶ tn Heb “the rocky summit of my deliverance.”

[49:11]  ⁷ tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (qÿvarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ’olam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.

[49:11]  ⁸ sn Naming their lands after themselves is a claim of possession.

[35:28]  ⁹ tn Heb “and my tongue will proclaim your justice.”

[35:28]  ¹⁰ tn Heb “all the day your praise.” The verb “proclaim” is understood by ellipsis in the second line (see the previous line).

[29:1]  ¹¹ sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.

[29:1]  ¹² tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.

[29:1]  tn The phrase בְּנֵי אֵלִים (bÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.

[29:1]  ¹³ tn Or “ascribe to the Lord glory and strength.”

[37:30]  ¹⁴ 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.

[16:4]  ¹⁵ tn Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (’atsÿvotam, “troubles”) appears to be a plural form of עַצֶּבֶת (’atsÿvet, “pain, wound”; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to עַצְּבִים (’atsÿvim, “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (’akherim, “others”). (The final mem [ם] could have been lost by haplography; note the mem [מ] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (’elohim ’akherim, “other gods”). (In Isa 42:8 the singular form אַחַר (’akher, “another”) is used of another god.) The verb מָהַר (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15, where the denominative verb מָהֹר (mahor, “purchase [a wife]”) appears; cf. the related noun מֹהַר (mohar, “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”

[16:4]  ¹⁶ tn Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend אֲחֵר (’akher, “another”) to the plural אֲחֵרִים (’akherim, “other [gods]”) in v. 4, the suffix can be understood as referring to these gods – “the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.

[16:4]  ¹⁷ tn Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.

[72:17]  ¹⁸ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ¹⁹ tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

[72:17]  ²⁰ tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

[72:17]  ²¹ tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[87:4]  ²² sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).

[87:4]  ²³ tn Heb “to those who know me” (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of זָכַר, zakhar, “remember” followed by the preposition -לְ [le] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of “among” and translate, “among those who know me” (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord’s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.

[87:4]  ²⁴ tn Heb “Look.”

[87:4]  ²⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[87:4]  ²⁶ tn Heb “Cush.”

[87:4]  ²⁷ tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.

[29:9]  ²⁸ tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.

[29:9]  ²⁹ tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (’ayyalot, “deer”) to אֵילוֹת (’elot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (’ayyalim).

[29:9]  ³⁰ tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.

[29:9]  ³¹ tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).

[29:9]  sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.

[29:9]  ³² tn Heb “In his temple, all of it says, ‘Glory.’”

[50:16]  ³³ tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. 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, and cheat others (Ps 37:21).

[50:16]  ³⁴ tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).

[71:16]  ³⁵ tn Heb “I will come with.”

[71:24]  ³⁶ tn Heb “those who seek my harm.”

[71:24]  ³⁷ tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.

[82:6]  ³⁸ tn Heb “said.”

[82:6]  ³⁹ sn Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1, as well as Isa 14:13).

[116:13]  ⁴⁰ tn Heb “a cup of deliverance I will lift up.” Perhaps this alludes to a drink offering the psalmist will present as he thanks the Lord for his deliverance. See v. 17.

[19:2]  ⁴¹ tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).

[19:2]  ⁴² tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.

[29:2]  ⁴³ tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

[29:2]  ⁴⁴ tn That is, properly dressed for the occasion.

[77:6]  ⁴⁵ tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6.

[96:8]  ⁴⁶ tn Heb “the splendor of [i.e., “due”] his name.”

[102:8]  ⁴⁷ tn Heb “by me they swear.” When the psalmist’s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become.

[105:1]  ⁴⁸ sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.

[109:15]  ⁴⁹ tn Heb “may they [that is, the sins mentioned in v. 14] be before the Lord continually.”

[109:15]  ⁵⁰ tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.

[145:5]  ⁵¹ tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”

[145:6]  ⁵² tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”

[19:1]  ⁵³ sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.

[19:1]  ⁵⁴ sn God’s glory refers here to his royal majesty and power.

[19:1]  ⁵⁵ tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.

[22:22]  ⁵⁶ tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).

[49:13]  ⁵⁷ tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.

[49:13]  ⁵⁸ tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition -ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.

[68:34]  ⁵⁹ tn Heb “give strength to God.”

[68:34]  ⁶⁰ sn The language of v. 34 echoes that of Deut 33:26.

[77:11]  ⁶¹ tn Heb “yes, I will remember from old your wonders.”

[77:11]  sn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future.

[80:18]  ⁶² tn Heb “and in your name we will call.”

[102:21]  ⁶³ tn Heb “his praise.”

[102:21]  ⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[145:7]  ⁶⁵ tn Heb “the fame of the greatness of your goodness.”

[145:7]  ⁶⁶ tn The prefixed verbal forms in v. 7 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 they talk…and sing.”

[145:21]  ⁶⁷ tn Heb “the praise of the Lord my mouth will speak.”

[145:21]  ⁶⁸ tn Heb “all flesh.”

[41:2]  ⁶⁹ tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.

[41:2]  ⁷⁰ tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).

[41:2]  ⁷¹ tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.

[41:2]  ⁷² tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).

[79:6]  ⁷³ tn Heb “which do not know you.” Here the Hebrew term “know” means “acknowledge the authority of.”

[79:6]  ⁷⁴ sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them.

[99:6]  ⁷⁵ tn Heb “among those who called on his name.”

[99:6]  ⁷⁶ tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.

[40:5]  ⁷⁷ tn Heb “many things you have done, you, O Lord my God, your amazing deeds and your thoughts toward us.” The precise meaning of the text is not clear, but the psalmist seems to be recalling the Lord’s miraculous deeds on Israel’s behalf (see Pss 9:1; 26:7), as well as his covenantal decrees and promises (see Ps 33:11).

[40:5]  ⁷⁸ tn Heb “there is none arrayed against you.” The precise meaning of the text is unclear, but the collocation עָרַךְ אֶל (’arakh ’el, “array against”) is used elsewhere of military (Judg 20:30; 1 Chr 19:17) or verbal opposition (Job 32:14).

[40:5]  ⁷⁹ tn Heb “I will declare and I will speak, they are too numerous to recount.” The present translation assumes that the cohortatives are used in a hypothetical manner in a formally unmarked conditional sentence, “Should I try to declare [them] and speak [of them]…” (cf. NEB, NIV, NRSV). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortatives are part of an apodosis with the protasis being suppressed.) Another option is to take the cohortatives as a declaration of the psalmist’s resolve to announce the truth expressed in the next line. In this case one might translate: “I will declare and speak [the truth]: They are too numerous to recount.”

[59:16]  ⁸⁰ tn Or “my elevated place” (see Ps 18:2).

[59:16]  ⁸¹ tn Heb “and my shelter in the day of my distress.”