Mazmur 2:11

2:11 Serve ¹  the Lord in fear!

Repent in terror! ² 

Mazmur 26:7

26:7 to give you thanks, ³ 

and to tell about all your amazing deeds. ⁴ 

Mazmur 33:19

33:19 by saving their lives from death ⁵ 

and sustaining them during times of famine. ⁶ 

Mazmur 48:4

48:4 For ⁷  look, the kings assemble; ⁸ 

they advance together.

Mazmur 48:12

48:12 Walk around ⁹  Zion! Encircle it!

Count its towers!

Mazmur 66:1

Psalm 66 ¹⁰ 

For the music director; a song, a psalm.

66:1 Shout out praise to God, all the earth!

Mazmur 73:23

73:23 But I am continually with you;

you hold my right hand.

Mazmur 89:4

89:4 ‘I will give you an eternal dynasty ¹¹ 

and establish your throne throughout future generations.’” ¹²  (Selah)

Mazmur 98:6

98:6 With trumpets and the blaring of the ram’s horn,

shout out praises before the king, the Lord!

Mazmur 100:1

Psalm 100 ¹³ 

A thanksgiving psalm.

100:1 Shout out praises to the Lord, all the earth!

Mazmur 104:21

104:21 The lions roar for prey,

seeking their food from God. ¹⁴ 

Mazmur 104:34

104:34 May my thoughts ¹⁵  be pleasing to him!

I will rejoice in the Lord.

Mazmur 107:1

Book 5
(Psalms 107-150)

Psalm 107 ¹⁶ 

107:1 Give thanks to the Lord, for he is good,

and his loyal love endures! ¹⁷ 

Mazmur 112:8

112:8 His resolve ¹⁸  is firm; he will not succumb to fear

before he looks in triumph on his enemies.

Mazmur 114:7

114:7 Tremble, O earth, before the Lord –

before the God of Jacob,

Mazmur 119:3

119:3 who, moreover, do no wrong,

but follow in his footsteps. ¹⁹ 

Mazmur 119:45

119:45 I will be secure, ²⁰ 

for I seek your precepts.

Mazmur 119:47

119:47 I will find delight in your commands,

which I love.

Mazmur 119:112

119:112 I am determined to obey ²¹  your statutes

at all times, to the very end.

Mazmur 119:115

119:115 Turn away from me, you evil men,

so that I can observe ²²  the commands of my God. ²³ 

Mazmur 119:148

119:148 My eyes anticipate the nighttime hours,

so that I can meditate on your word.

Mazmur 121:1

Psalm 121 ²⁴ 

A song of ascents. ²⁵ 

121:1 I look up ²⁶  toward the hills.

From where ²⁷  does my help come?

Mazmur 122:9

122:9 For the sake of the temple of the Lord our God

I will pray for you to prosper. ²⁸ 

Mazmur 139:4

139:4 Certainly ²⁹  my tongue does not frame a word

without you, O Lord, being thoroughly aware of it. ³⁰ 

[2:11]  ¹ tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.

[2:11]  ² tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.

[26:7]  ³ tn Heb “to cause to be heard the sound of thanksgiving.”

[26:7]  ⁴ tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.

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

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

[48:4]  ⁷ tn The logical connection between vv. 3-4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender – this is necessary because hostile armies threaten the city.

[48:4]  ⁸ tn The perfect verbal forms in vv. 4-6 are understood as descriptive. In dramatic style (note הִנֵּה, hinneh, “look”) the psalm describes an enemy attack against the city as if it were occurring at this very moment. Another option is to take the perfects as narrational (“the kings assembled, they advanced”), referring to a particular historical event, such as Sennacherib’s siege of the city in 701 b.c. (cf. NIV, NRSV). Even if one translates the verses in a dramatic-descriptive manner (as the present translation does), the Lord’s victory over the Assyrians was probably what served as the inspiration of the description (see v. 8).

[48:12]  ⁹ tn The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.

[66:1]  ¹⁰ sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.

[89:4]  ¹¹ tn Heb “forever I will establish your offspring.”

[89:4]  ¹² tn Heb “and I will build to a generation and a generation your throne.”

[100:1]  ¹³ sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.

[104:21]  ¹⁴ sn The lions’ roaring is viewed as a request for food from God.

[104:34]  ¹⁵ tn That is, the psalmist’s thoughts as expressed in his songs of praise.

[107:1]  ¹⁶ sn Psalm 107. The psalmist praises God for his kindness to his exiled people.

[107:1]  ¹⁷ tn Heb “for forever [is] his loyal love.”

[112:8]  ¹⁸ tn Heb “his heart,” viewed here as the seat of the volition.

[119:3]  ¹⁹ tn Heb “walk in his ways.”

[119:45]  ²⁰ tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”

[119:112]  ²¹ tn Heb “I turn my heart to do.”

[119:115]  ²² tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:115]  ²³ tn The psalmist has already declared that he observes God’s commands despite persecution, so here the idea must be “so that I might observe the commands of my God unhindered by threats.”

[121:1]  ²⁴ sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1-2, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3.

[121:1]  ²⁵ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[121:1]  ²⁶ tn Heb “I lift my eyes.”

[121:1]  ²⁷ tn The Hebrew term מֵאַיִן (me’ayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, “From where does my help come?” Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.

[122:9]  ²⁸ tn Heb “I will seek good for you.” The psalmist will seek Jerusalem’s “good” through prayer.

[139:4]  ²⁹ tn Or “for.”

[139:4]  ³⁰ tn Heb “look, O Lord, you know all of it.”