Mazmur 148:10

148:10 you animals and all you cattle,

you creeping things and birds,

Mazmur 50:10

50:10 For every wild animal in the forest belongs to me,

as well as the cattle that graze on a thousand hills. ¹ 

Mazmur 80:13

80:13 The wild boars of the forest ruin it; ² 

the insects ³  of the field feed on it.

Mazmur 104:25

104:25 Over here is the deep, wide sea, ⁴ 

which teems with innumerable swimming creatures, ⁵ 

living things both small and large.

Mazmur 79:2

79:2 They have given the corpses of your servants

to the birds of the sky; ⁶ 

the flesh of your loyal followers

to the beasts of the earth.

Mazmur 104:14

104:14 He provides grass ⁷  for the cattle,

and crops for people to cultivate, ⁸ 

so they can produce food from the ground, ⁹ 

Mazmur 68:30

68:30 Sound your battle cry ¹⁰  against the wild beast of the reeds, ¹¹ 

and the nations that assemble like a herd of calves led by bulls! ¹² 

They humble themselves ¹³  and offer gold and silver as tribute. ¹⁴ 

God ¹⁵  scatters ¹⁶  the nations that like to do battle.

Mazmur 104:26

104:26 The ships travel there,

and over here swims the whale ¹⁷  you made to play in it.

Mazmur 73:22

73:22 I was ignorant ¹⁸  and lacked insight; ¹⁹ 

I was as senseless as an animal before you. ²⁰ 

Mazmur 104:11

104:11 They provide water for all the animals in the field;

the wild donkeys quench their thirst.

Mazmur 104:20

104:20 You make it dark and night comes, ²¹ 

during which all the beasts of the forest prowl around.

Mazmur 8:7

8:7 including all the sheep and cattle,

as well as the wild animals, ²² 

Mazmur 49:12

49:12 but, despite their wealth, people do not last, ²³ 

they are like animals ²⁴  that perish. ²⁵ 

Mazmur 49:20

49:20 Wealthy people do not understand; ²⁶ 

they are like animals ²⁷  that perish. ²⁸ 

Mazmur 78:48

78:48 He rained hail down on their cattle, ²⁹ 

and hurled lightning bolts down on their livestock. ³⁰ 

Mazmur 135:8

135:8 He struck down the firstborn of Egypt,

including both men and animals.

Mazmur 147:9

147:9 He gives food to the animals,

and to the young ravens when they chirp. ³¹ 

Mazmur 74:19

74:19 Do not hand the life of your dove ³²  over to a wild animal!

Do not continue to disregard ³³  the lives of your oppressed people!

Mazmur 66:15

66:15 I will offer up to you fattened animals as burnt sacrifices,

along with the smell of sacrificial rams.

I will offer cattle and goats. (Selah)

Mazmur 36:6

36:6 Your justice is like the highest mountains, ³⁴ 

your fairness like the deepest sea;

you preserve ³⁵  mankind and the animal kingdom. ³⁶ 

Mazmur 50:11

50:11 I keep track of ³⁷  every bird in the hills,

and the insects ³⁸  of the field are mine.

Mazmur 63:10

63:10 Each one will be handed over to the sword; ³⁹ 

their corpses will be eaten by jackals. ⁴⁰ 

Mazmur 144:13

144:13 Our storehouses ⁴¹  will be full,

providing all kinds of food. ⁴² 

Our sheep will multiply by the thousands

and fill ⁴³  our pastures. ⁴⁴ 

Mazmur 44:19

44:19 Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; ⁴⁵ 

you have covered us with darkness. ⁴⁶ 

Mazmur 65:13

65:13 The meadows are clothed with sheep,

and the valleys are covered with grain.

They shout joyfully, yes, they sing.

Mazmur 107:38

107:38 He blessed ⁴⁷  them so that they became very numerous.

He would not allow their cattle to decrease in number. ⁴⁸ 

Mazmur 137:8

137:8 O daughter Babylon, soon to be devastated! ⁴⁹ 

How blessed will be the one who repays you

for what you dished out to us! ⁵⁰ 

Mazmur 78:50

78:50 He sent his anger in full force; ⁵¹ 

he did not spare them from death;

he handed their lives over to destruction. ⁵² 

[50:10]  ¹ tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).

[80:13]  ² tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.

[80:13]  ³ tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.

[104:25]  ⁴ tn Heb “this [is] the sea, great and broad of hands [i.e., “sides” or “shores”].”

[104:25]  ⁵ tn Heb “where [there are] swimming things, and without number.”

[79:2]  ⁶ tn Heb “[as] food for the birds of the sky.”

[104:14]  ⁷ tn Heb “causes the grass to sprout up.”

[104:14]  ⁸ tn Heb “for the service of man” (see Gen 2:5).

[104:14]  ⁹ tn Heb “to cause food to come out from the earth.”

[68:30]  ¹⁰ tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” 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 such as Ps 68 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 Ps 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.

[68:30]  ¹¹ sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.

[68:30]  ¹² tn Heb “an assembly of bulls, with calves of the nations.”

[68:30]  ¹³ tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.

[68:30]  ¹⁴ tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).

[68:30]  ¹⁵ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[68:30]  ¹⁶ tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).

[104:26]  ¹⁷ tn Heb “[and] this Leviathan, [which] you formed to play in it.” Elsewhere Leviathan is a multiheaded sea monster that symbolizes forces hostile to God (see Ps 74:14; Isa 27:1), but here it appears to be an actual marine creature created by God, probably some type of whale.

[73:22]  ¹⁸ tn Or “brutish, stupid.”

[73:22]  ¹⁹ tn Heb “and I was not knowing.”

[73:22]  ²⁰ tn Heb “an animal I was with you.”

[104:20]  ²¹ tn Heb “you make darkness, so that it might be night.”

[8:7]  ²² tn Heb “and also the beasts of the field.”

[49:12]  ²³ tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.

[49:12]  ²⁴ tn Or “cattle.”

[49:12]  ²⁵ tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.

[49:20]  ²⁶ tn Heb “mankind in honor does not understand.” The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.

[49:20]  ²⁷ tn Or “cattle.”

[49:20]  ²⁸ tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.

[78:48]  ²⁹ tn Heb “and he turned over to the hail their cattle.”

[78:48]  ³⁰ tn Heb “and their livestock to the flames.” “Flames” here refer to the lightning bolts that accompanied the storm.

[147:9]  ³¹ tn Heb “which cry out.”

[74:19]  ³² sn Your dove. The psalmist compares weak and vulnerable Israel to a helpless dove.

[74:19]  ³³ tn Heb “do not forget forever.”

[36:6]  ³⁴ tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.

[36:6]  ³⁵ tn Or “deliver.”

[36:6]  ³⁶ sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.

[50:11]  ³⁷ tn Heb “I know.”

[50:11]  ³⁸ tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.

[63:10]  ³⁹ tn Heb “they will deliver him over to the sword.” The third masculine plural subject must be indefinite (see GKC 460 §144.f) and the singular pronominal suffix either representative or distributive (emphasizing that each one will be so treated). Active verbs with indefinite subjects may be translated as passives with the object (in the Hebrew text) as subject (in the translation).

[63:10]  ⁴⁰ tn Heb “they will be [the] portion of jackals”; traditionally, “of foxes.”

[144:13]  ⁴¹ tn The Hebrew noun occurs only here.

[144:13]  ⁴² tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ’al mazon, “food upon food”).

[144:13]  ⁴³ tn Heb “they are innumerable.”

[144:13]  ⁴⁴ tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).

[44:19]  ⁴⁵ tn Heb “yet you have battered us in a place of jackals.”

[44:19]  ⁴⁶ tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל+מָוֶת [mavet + tsel]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness” (cf. NIV, NRSV). An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 44:19 darkness symbolizes defeat and humiliation.

[107:38]  ⁴⁷ tn “Bless” here carries the nuance “endue with sexual potency, make fertile.” See Gen 1:28, where the statement “he blessed them” directly precedes the command “be fruitful and populate the earth” (see also 1:22). The verb “bless” carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).

[107:38]  ⁴⁸ tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality).

[137:8]  ⁴⁹ tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.

[137:8]  ⁵⁰ tn Heb “O the happiness of the one who repays you your wage which you paid to us.”

[78:50]  ⁵¹ tn Heb “he leveled a path for his anger.” There were no obstacles to impede its progress; it moved swiftly and destructively.

[78:50]  ⁵² tn Or perhaps “[the] plague.”