Mazmur 2:12
KonteksOtherwise he 2 will be angry, 3
and you will die because of your behavior, 4
when his anger quickly ignites. 5
How blessed 6 are all who take shelter in him! 7
Mazmur 32:5
Konteks32:5 Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess 8 my rebellious acts to the Lord.”
And then you forgave my sins. 9 (Selah)
Mazmur 37:7
Konteks37:7 Wait patiently for the Lord! 10
Wait confidently 11 for him!
Do not fret over the apparent success of a sinner, 12
a man who carries out wicked schemes!
Mazmur 43:4
Konteks43:4 Then I will go 13 to the altar of God,
to the God who gives me ecstatic joy, 14
so that I express my thanks to you, 15 O God, my God, with a harp.
Mazmur 52:8
Konteks52:8 But I 16 am like a flourishing 17 olive tree in the house of God;
I continually 18 trust in God’s loyal love.
Mazmur 55:15
Konteks55:15 May death destroy them! 19
May they go down alive into Sheol! 20
For evil is in their dwelling place and in their midst.
Mazmur 59:12
Konteks59:12 They speak sinful words. 21
So let them be trapped by their own pride
and by the curses and lies they speak!
Mazmur 65:1
KonteksFor the music director; a psalm of David, a song.
65:1 Praise awaits you, 23 O God, in Zion.
Vows made to you are fulfilled.
Mazmur 65:5
Konteks65:5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior. 24
All the ends of the earth trust in you, 25
as well as those living across the wide seas. 26
Mazmur 68:11
Konteksmany, many women spread the good news. 28
Mazmur 68:16
Konteks68:16 Why do you look with envy, 29 O mountains 30 with many peaks,
at the mountain where God has decided to live? 31
Indeed 32 the Lord will live there 33 permanently!
Mazmur 72:16
Konteks72:16 May there be 34 an abundance 35 of grain in the earth;
on the tops 36 of the mountains may it 37 sway! 38
May its 39 fruit trees 40 flourish 41 like the forests of Lebanon! 42
May its crops 43 be as abundant 44 as the grass of the earth! 45
Mazmur 79:13
Konteks79:13 Then we, your people, the sheep of your pasture,
will continually thank you. 46
We will tell coming generations of your praiseworthy acts. 47
Mazmur 89:3
Konteks“I have made a covenant with my chosen one;
I have made a promise on oath to David, my servant:
Mazmur 92:7
Konteks92:7 When the wicked sprout up like grass,
and all the evildoers glisten, 49
it is so that they may be annihilated. 50
Mazmur 111:9
Konteks111:9 He delivered his people; 51
he ordained that his covenant be observed forever. 52
His name is holy and awesome.
Mazmur 140:4
Konteks140:4 O Lord, shelter me from the power 53 of the wicked!
Protect me from violent men,
who plan to knock me over. 54
[2:12] 1 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 2 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 3 tn The implied subject of the verb is the
[2:12] 4 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 5 tn Or “burns.” The
[2:12] 6 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 7 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[32:5] 8 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
[32:5] 9 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.
[37:7] 10 tn Heb “Be quiet before the
[37:7] 11 tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).
[37:7] 12 tn Heb “over one who causes his way to be successful.”
[43:4] 13 tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”
[43:4] 14 tn Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. 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.
[43:4] 15 tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.
[52:8] 16 tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.
[52:8] 17 tn Or “luxuriant, green, leafy.”
[52:8] 18 tn Or, hyperbolically, “forever and ever.”
[55:15] 19 tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ’alemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ’alemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ’alemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.
[55:15] 20 sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.
[59:12] 21 tn Heb “the sin of their mouth [is] the word of their lips.”
[65:1] 22 sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.
[65:1] 23 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
[65:5] 24 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
[65:5] 25 tn Heb “a source of confidence [for] all the ends of the earth.”
[65:5] sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
[65:5] 26 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
[68:11] 27 tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.
[68:11] 28 tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).
[68:16] 29 tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).
[68:16] 30 tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.
[68:16] 31 tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.
[68:16] 32 tn The Hebrew particle אַף (’af) has an emphasizing function here.
[68:16] 33 tn The word “there” is supplied in the translation for clarification.
[72:16] 34 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
[72:16] 35 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).
[72:16] 36 tn Heb “top” (singular).
[72:16] 37 tn That is, the grain.
[72:16] 38 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
[72:16] 39 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
[72:16] 41 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).
[72:16] 42 tn Heb “like Lebanon.”
[72:16] 43 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).
[72:16] 44 tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
[72:16] 45 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
[79:13] 46 tn Or (hyperbolically) “will thank you forever.”
[79:13] 47 tn Heb “to a generation and a generation we will report your praise.” Here “praise” stands by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.
[89:3] 48 tn The words “the
[92:7] 50 tn Heb “in order that they might be destroyed permanently.”
[92:7] sn God allows the wicked to prosper temporarily so that he might reveal his justice. When the wicked are annihilated, God demonstrates that wickedness does not pay off.
[111:9] 51 tn Heb “redemption he sent for his people.”
