Mazmur 29:3

29:3 The Lord’s shout is heard over the water; ¹ 

the majestic God thunders, ² 

the Lord appears over the surging water. ³ 

Mazmur 33:18

33:18 Look, the Lord takes notice of his loyal followers, ⁴ 

those who wait for him to demonstrate his faithfulness ⁵ 

Mazmur 59:10

59:10 The God who loves me will help me; ⁶ 

God will enable me to triumph over ⁷  my enemies. ⁸ 

Mazmur 59:17

59:17 You are my source of strength! I will sing praises to you! ⁹ 

For God is my refuge, ¹⁰  the God who loves me. ¹¹ 

Mazmur 68:21

68:21 Indeed God strikes the heads of his enemies,

the hairy foreheads of those who persist in rebellion. ¹² 

Mazmur 77:8

77:8 Has his loyal love disappeared forever?

Has his promise ¹³  failed forever?

Mazmur 85:9

85:9 Certainly his loyal followers will soon experience his deliverance; ¹⁴ 

then his splendor will again appear in our land. ¹⁵ 

Mazmur 89:7

89:7 a God who is honored ¹⁶  in the great angelic assembly, ¹⁷ 

and more awesome than ¹⁸  all who surround him?

Mazmur 103:11

103:11 For as the skies are high above the earth,

so his loyal love towers ¹⁹  over his faithful followers. ²⁰ 

Mazmur 106:45

106:45 He remembered his covenant with them,

and relented ²¹  because of his great loyal love.

Mazmur 107:8

107:8 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ²² 

Mazmur 107:15

107:15 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ²³ 

Mazmur 107:21

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ²⁴ 

Mazmur 107:31

107:31 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ²⁵ 

Mazmur 110:4

110:4 The Lord makes this promise on oath ²⁶  and will not revoke it: ²⁷ 

“You are an eternal priest ²⁸  after the pattern of ²⁹  Melchizedek.” ³⁰ 

Mazmur 136:11

136:11 and led Israel out from their midst,

for his loyal love endures,

Mazmur 136:15-16

136:15 and tossed ³¹  Pharaoh and his army into the Red Sea,

for his loyal love endures,

136:16 to the one who led his people through the wilderness,

for his loyal love endures,

Mazmur 147:11

147:11 The Lord takes delight in his faithful followers, ³² 

and in those who wait for his loyal love.

[29:3]  ¹ tn Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.

[29:3]  ² tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.

[29:3]  ³ tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.

[33:18]  ⁴ tn Heb “look, the eye of the Lord [is] toward the ones who fear him.” The expression “the eye…[is] toward” here indicates recognition and the bestowing of favor. See Ps 34:15. The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.

[33:18]  ⁵ tn Heb “for the ones who wait for his faithfulness.”

[59:10]  ⁶ tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”

[59:10]  ⁷ tn Heb “will cause me to look upon.”

[59:10]  ⁸ tn Heb “those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 56:2.

[59:17]  ⁹ tn Heb “my strength, to you I will sing praises.”

[59:17]  ¹⁰ tn Or “my elevated place” (see Ps 18:2).

[59:17]  ¹¹ tn Heb “the God of my loyal love.”

[68:21]  ¹² tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.

[77:8]  ¹³ tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).

[85:9]  ¹⁴ tn Heb “certainly his deliverance [is] near to those who fear him.”

[85:9]  ¹⁵ tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.

[89:7]  ¹⁶ tn Heb “feared.”

[89:7]  ¹⁷ tn Heb “in the great assembly of the holy ones.”

[89:7]  ¹⁸ tn Or perhaps “feared by.”

[103:11]  ¹⁹ tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[103:11]  ²⁰ tn Heb “those who fear him.”

[106:45]  ²¹ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

[107:8]  ²² tn Heb “and [for] his amazing deeds for the sons of man.”

[107:15]  ²³ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:21]  ²⁴ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:31]  ²⁵ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[110:4]  ²⁶ tn Or “swears, vows.”

[110:4]  ²⁷ tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.

[110:4]  ²⁸ sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).

[110:4]  ²⁹ tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.

[110:4]  ³⁰ sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”

[136:15]  ³¹ tn Or “shook off.”

[147:11]  ³² tn Heb “those who fear him.”