Mazmur 8:1
KonteksFor the music director, according to the gittith style; 2 a psalm of David.
how magnificent 4 is your reputation 5 throughout the earth!
You reveal your majesty in the heavens above! 6
Mazmur 31:19
Konteks31:19 How great is your favor, 7
which you store up for your loyal followers! 8
In plain sight of everyone you bestow it on those who take shelter 9 in you. 10
Mazmur 52:7
Konteks52:7 “Look, here is the man who would not make 11 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 12
Mazmur 54:3
Konteks54:3 For foreigners 13 attack me; 14
ruthless men, who do not respect God, seek my life. 15 (Selah)
Mazmur 73:28
Konteks73:28 But as for me, God’s presence is all I need. 16
I have made the sovereign Lord my shelter,
as 17 I declare all the things you have done.
[8:1] 1 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
[8:1] 2 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 3 tn The plural form of the title emphasizes the
[8:1] 4 tn Or “awesome”; or “majestic.”
[8:1] 5 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 6 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
[31:19] 7 tn Or “How abundant are your blessings!”
[31:19] 8 tn Heb “for those who fear you.”
[31:19] 9 tn “Taking shelter” in the
[31:19] 10 tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”
[52:7] 11 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
[52:7] 12 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
[54:3] 13 tc Many medieval Hebrew
[54:3] 14 tn Heb “rise against me.”
[54:3] 15 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
[73:28] 16 tn Heb “but as for me, the nearness of God for me [is] good.”
[73:28] 17 tn The infinitive construct with -לְ (lÿ) is understood here as indicating an attendant circumstance. Another option is to take it as indicating purpose (“so that I might declare”) or result (“with the result that I declare”).