Mazmur 42:7

42:7 One deep stream calls out to another ¹  at the sound of your waterfalls; ² 

all your billows and waves overwhelm me. ³ 

Mazmur 55:14

55:14 We would share personal thoughts with each other; ⁴ 

in God’s temple we would walk together among the crowd.

Mazmur 72:10

72:10 The kings of Tarshish ⁵  and the coastlands will offer gifts;

the kings of Sheba ⁶  and Seba ⁷  will bring tribute.

Mazmur 74:4

74:4 Your enemies roar ⁸  in the middle of your sanctuary; ⁹ 

they set up their battle flags. ¹⁰ 

Mazmur 78:13

78:13 He divided the sea and led them across it;

he made the water stand in a heap.

Mazmur 92:2

92:2 It is fitting ¹¹  to proclaim your loyal love in the morning,

and your faithfulness during the night,

Mazmur 111:1

Psalm 111 ¹² 

111:1 Praise the Lord!

I will give thanks to the Lord with my whole heart,

in the assembly of the godly and the congregation.

Mazmur 120:5

120:5 How miserable I am! ¹³ 

For I have lived temporarily ¹⁴  in Meshech;

I have resided among the tents of Kedar. ¹⁵ 

Mazmur 129:6

129:6 May they be like the grass on the rooftops

which withers before one can even pull it up, ¹⁶ 

[42:7]  ¹ tn Heb “deep calls to deep.” The Hebrew noun תְּהוֹם (tÿhom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4).

[42:7]  ² tn The noun צִנּוֹר (tsinnor, “waterfall”) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.

[42:7]  ³ tn Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.

[55:14]  ⁴ tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.

[72:10]  ⁵ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ⁶ sn Sheba was located in Arabia.

[72:10]  ⁷ sn Seba was located in Africa.

[74:4]  ⁸ tn This verb is often used of a lion’s roar, so the psalmist may be comparing the enemy to a raging, devouring lion.

[74:4]  ⁹ tn Heb “your meeting place.”

[74:4]  ¹⁰ tn Heb “they set up their banners [as] banners.” The Hebrew noun אוֹת (’ot, “sign”) here refers to the enemy army’s battle flags and banners (see Num 2:12).

[92:2]  ¹¹ tn The words “it is fitting” are supplied in the translation for stylistic reasons. Verses 1-3 are actually one long sentence in the Hebrew text, but this has been divided up into two shorter sentences in the translation in keeping with contemporary English style.

[111:1]  ¹² sn Psalm 111. The psalmist praises God for his marvelous deeds, especially the way in which he provides for and delivers his people. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.

[120:5]  ¹³ tn Or “woe to me.” The Hebrew term אוֹיָה (’oyah, “woe”) which occurs only here, is an alternate form of אוֹי (’oy).

[120:5]  ¹⁴ tn Heb “I live as a resident alien.”

[120:5]  ¹⁵ sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.

[129:6]  ¹⁶ tn The Hebrew verb שָׁלַף (shalaf) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף).