Mazmur 22:31

22:31 They will come and tell about his saving deeds; ¹ 

they will tell a future generation what he has accomplished. ² 

Mazmur 59:14

59:14 They return in the evening;

they growl ³  like a dog

and prowl around outside ⁴  the city.

Mazmur 68:17

68:17 God has countless chariots;

they number in the thousands. ⁵ 

The Lord comes from Sinai in holy splendor. ⁶ 

Mazmur 72:10

72:10 The kings of Tarshish ⁷  and the coastlands will offer gifts;

the kings of Sheba ⁸  and Seba ⁹  will bring tribute.

Mazmur 74:3

74:3 Hurry and look ¹⁰  at the permanent ruins,

and all the damage the enemy has done to the temple! ¹¹ 

Mazmur 90:2

90:2 Even before the mountains came into existence, ¹² 

or you brought the world into being, ¹³ 

you were the eternal God. ¹⁴ 

Mazmur 105:13

105:13 they wandered from nation to nation,

and from one kingdom to another. ¹⁵ 

Mazmur 122:4

122:4 The tribes go up ¹⁶  there, ¹⁷ 

the tribes of the Lord,

where it is required that Israel

give thanks to the name of the Lord. ¹⁸ 

[22:31]  ¹ tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.

[22:31]  ² tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.

[59:14]  ³ tn Or “howl”; or “bark.”

[59:14]  ⁴ tn Heb “go around.”

[68:17]  ⁵ tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”

[68:17]  ⁶ tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).

[72:10]  ⁷ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ⁸ sn Sheba was located in Arabia.

[72:10]  ⁹ sn Seba was located in Africa.

[74:3]  ¹⁰ tn Heb “lift up your steps to,” which may mean “run, hurry.”

[74:3]  ¹¹ tn Heb “everything [the] enemy has damaged in the holy place.”

[90:2]  ¹² tn Heb “were born.”

[90:2]  ¹³ tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.

[90:2]  ¹⁴ tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).

[105:13]  ¹⁵ tn Heb “and from a kingdom to another nation.”

[122:4]  ¹⁶ tn Or “went up.”

[122:4]  ¹⁷ tn Heb “which is where the tribes go up.”

[122:4]  ¹⁸ tn Heb “[it is] a statute for Israel to give thanks to the name of the Lord.”