Mazmur 17:14
Konteks17:14 Lord, use your power to deliver me from these murderers, 1
from the murderers of this world! 2
They enjoy prosperity; 3
you overwhelm them with the riches they desire. 4
They have many children,
and leave their wealth to their offspring. 5
Mazmur 28:7
Konteks28:7 The Lord strengthens and protects me; 6
I trust in him with all my heart. 7
I am rescued 8 and my heart is full of joy; 9
I will sing to him in gratitude. 10
Mazmur 32:6
Konteks32:6 For this reason every one of your faithful followers 11 should pray to you
while there is a window of opportunity. 12
Certainly 13 when the surging water 14 rises,
it will not reach them. 15
Mazmur 36:6
Konteks36:6 Your justice is like the highest mountains, 16
your fairness like the deepest sea;
you preserve 17 mankind and the animal kingdom. 18
Mazmur 37:34
Konteks37:34 Rely 19 on the Lord! Obey his commands! 20
Then he will permit you 21 to possess the land;
you will see the demise of evil men. 22
Mazmur 40:2
Konteks40:2 He lifted me out of the watery pit, 23
out of the slimy mud. 24
He placed my feet on a rock
and gave me secure footing. 25
Mazmur 41:2
Konteks41:2 May the Lord protect him and save his life! 26
May he be blessed 27 in the land!
Do not turn him over 28 to his enemies! 29
Mazmur 48:2
Konteks48:2 It is lofty and pleasing to look at, 30
a source of joy to the whole earth. 31
Mount Zion resembles the peaks of Zaphon; 32
it is the city of the great king.
Mazmur 59:11
Konteks59:11 Do not strike them dead suddenly,
because then my people might forget the lesson. 33
Use your power to make them homeless vagabonds and then bring them down,
O Lord who shields us! 34
Mazmur 65:8-9
Konteks65:8 Even those living in the most remote areas are awestruck by your acts; 35
you cause those living in the east and west to praise you. 36
65:9 You visit the earth and give it rain; 37
you make it rich and fertile 38
with overflowing streams full of water. 39
You provide grain for them, 40
for you prepare the earth to yield its crops. 41
Mazmur 66:12
Konteks66:12 You allowed men to ride over our heads;
we passed through fire and water,
but you brought us out into a wide open place. 42
Mazmur 68:30
Konteks68:30 Sound your battle cry 43 against the wild beast of the reeds, 44
and the nations that assemble like a herd of calves led by bulls! 45
They humble themselves 46 and offer gold and silver as tribute. 47
God 48 scatters 49 the nations that like to do battle.
Mazmur 69:20
Konteks69:20 Their insults are painful 50 and make me lose heart; 51
I look 52 for sympathy, but receive none, 53
for comforters, but find none.
Mazmur 78:55
Konteks78:55 He drove the nations out from before them;
he assigned them their tribal allotments 54
and allowed the tribes of Israel to settle down. 55
Mazmur 91:4
Konteks91:4 He will shelter you 56 with his wings; 57
you will find safety under his wings.
His faithfulness is like a shield or a protective wall. 58
Mazmur 106:47
Konteks106:47 Deliver us, O Lord, our God!
Gather us from among the nations!
Then we will give thanks 59 to your holy name,
and boast about your praiseworthy deeds. 60
Mazmur 123:2
Konteks123:2 Look, as the eyes of servants look to the hand of their master,
as the eyes of a female servant look to the hand of her mistress, 61
so my eyes will look to the Lord, our God, until he shows us favor.
Mazmur 126:2
Konteks126:2 At that time we laughed loudly
and shouted for joy. 62
At that time the nations said, 63
“The Lord has accomplished great things for these people.”
Mazmur 142:7
Konteksthat I may give thanks to your name.
Because of me the godly will assemble, 65
for you will vindicate me. 66
Mazmur 143:7
Konteks143:7 Answer me quickly, Lord!
My strength is fading. 67
Do not reject me, 68
or I will join 69 those descending into the grave. 70
Mazmur 148:14
Konteks148:14 He has made his people victorious, 71
and given all his loyal followers reason to praise –
the Israelites, the people who are close to him. 72
Praise the Lord!
[17:14] 1 tc Heb “from men [by] your hand,
[17:14] 2 tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
[17:14] 3 tn Heb “their portion, in life.”
[17:14] 4 tn Heb “and [with] your treasures you fill their belly.”
[17:14] sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.
[17:14] 5 tn Heb “they are satisfied [with] sons and leave their abundance to their children.”
[28:7] 6 tn Heb “The
[28:7] 7 tn Heb “in him my heart trusts.”
[28:7] 9 tn Heb “and my heart exults.”
[28:7] 10 tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.
[32:6] 11 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).
[32:6] 12 tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the
[32:6] 13 tn The Hebrew term רַק (raq) occasionally has an asseverative force.
[32:6] 14 sn The surging water is here a metaphor for trouble that endangers one’s life.
[32:6] 15 tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.
[36:6] 16 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
[36:6] 18 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.
[37:34] 20 tn Heb “keep his way.” The
[37:34] 21 tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.
[37:34] 22 tn Heb “when evil men are cut off you will see.”
[40:2] 23 tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).
[40:2] 24 tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
[40:2] 25 tn Heb “he established my footsteps.”
[41:2] 26 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] 27 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] 28 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] 29 tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).
[48:2] 30 tn Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.
[48:2] 31 sn A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4).
[48:2] 32 tn Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the
[59:11] 33 tn Heb “do not kill them, lest my people forget.”
[59:11] sn My people might forget the lesson. Swift, sudden destruction might be quickly forgotten. The psalmist wants God’s judgment to be prolonged so that it might be a continual reminder of divine justice.
[59:11] 34 tn Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”
[65:8] 35 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.
[65:8] 36 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
[65:9] 37 tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”
[65:9] 38 tn Heb “you greatly enrich it.”
[65:9] 39 tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).
[65:9] 40 tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.
[65:9] 41 tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.
[66:12] 42 tc The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה (rÿvakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).
[68:30] 43 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] 44 sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.
[68:30] 45 tn Heb “an assembly of bulls, with calves of the nations.”
[68:30] 46 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] 47 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] 48 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[68:30] 49 tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).
[69:20] 50 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.
[69:20] 51 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.
[69:20] 53 tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.
[78:55] 54 tn Heb “he caused to fall [to] them with a measuring line an inheritance.”
[78:55] 55 tn Heb “and caused the tribes of Israel to settle down in their tents.”
[91:4] 56 tn Heb “put a cover over you” (see Ps 5:11).
[91:4] 57 tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).
[91:4] 58 tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”
[106:47] 59 tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.
[106:47] 60 tn Heb “to boast in your praise.”
[123:2] 61 sn Servants look to their master for food, shelter, and other basic needs.
[126:2] 62 tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”
[126:2] 63 tn Heb “they said among the nations.”
[142:7] 64 tn Heb “bring out my life.”
[142:7] 65 tn Or “gather around.”
[142:7] 66 tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense.
[143:7] 67 tn Heb “my spirit is failing.”
[143:7] 68 tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[143:7] 69 tn Heb “I will be equal with.”
[143:7] 70 tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.
[148:14] 71 tn Heb “and he lifted up a horn for his people.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:17, 24; 92:10; Lam 2:17). Another option is to take the “horn” as a symbol for the Davidic king, through whom the
[148:14] 72 tn “[there is] praise for all his loyal followers, to the sons of Israel, the people near him.” Here “praise” stands by metonymy for the victory that prompts it.
