Mazmur 8:9

8:9 O Lord, our Lord, ¹ 

how magnificent ²  is your reputation ³  throughout the earth! ⁴ 

Mazmur 33:5

33:5 The Lord promotes ⁵  equity and justice;

the Lord’s faithfulness extends throughout the earth. ⁶ 

Mazmur 46:6

46:6 Nations are in uproar, kingdoms are overthrown. ⁷ 

God ⁸  gives a shout, ⁹  the earth dissolves. ¹⁰ 

Mazmur 47:2

47:2 For the sovereign Lord ¹¹  is awe-inspiring; ¹² 

he is the great king who rules the whole earth! ¹³ 

Mazmur 50:4

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. ¹⁴ 

Mazmur 76:8

76:8 From heaven you announced what their punishment would be. ¹⁵ 

The earth ¹⁶  was afraid and silent

Mazmur 77:18

77:18 Your thunderous voice was heard in the wind;

the lightning bolts lit up the world;

the earth trembled and shook. ¹⁷ 

Mazmur 96:11

96:11 Let the sky rejoice, and the earth be happy!

Let the sea and everything in it shout!

Mazmur 98:4

98:4 Shout out praises to the Lord, all the earth!

Break out in a joyful shout and sing!

Mazmur 99:1

Psalm 99 ¹⁸ 

99:1 The Lord reigns!

The nations tremble. ¹⁹ 

He sits enthroned above the winged angels; ²⁰ 

the earth shakes. ²¹ 

Mazmur 104:9

104:9 You set up a boundary for them that they could not cross,

so that they would not cover the earth again. ²² 

Mazmur 104:30

104:30 When you send your life-giving breath, they are created,

and you replenish the surface of the ground.

Mazmur 104:32

104:32 He looks down on the earth and it shakes;

he touches the mountains and they start to smolder.

Mazmur 115:16

115:16 The heavens belong to the Lord, ²³ 

but the earth he has given to mankind. ²⁴ 

Mazmur 119:64

119:64 O Lord, your loyal love fills the earth.

Teach me your statutes!

Mazmur 134:3

134:3 May the Lord, the Creator of heaven and earth,

bless you ²⁵  from Zion! ²⁶ 

Mazmur 146:6

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ²⁷ 

[8:9]  ¹ tn The plural form of the title emphasizes the Lord’s absolute sovereignty.

[8:9]  ² tn Or “awesome, majestic.”

[8:9]  ³ tn Heb “name,” which here stands metonymically for God’s reputation.

[8:9]  ⁴ sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.

[33:5]  ⁵ tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of equity and justice causes him to actively promote these principles as he governs the world.

[33:5]  ⁶ tn Heb “fills the earth.”

[46:6]  ⁷ tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

[46:6]  ⁸ tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.

[46:6]  ⁹ tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).

[46:6]  ¹⁰ tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.

[47:2]  ¹¹ tn Heb “the Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.

[47:2]  ¹² tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.

[47:2]  ¹³ tn Heb “a great king over all the earth.”

[50:4]  ¹⁴ tn Or perhaps “to testify against his people.”

[50:4]  sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[76:8]  ¹⁵ tn Heb “a [legal] decision,” or “sentence.”

[76:8]  ¹⁶ tn “The earth” stands here by metonymy for its inhabitants.

[77:18]  ¹⁷ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:18]  sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.

[99:1]  ¹⁸ sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.

[99:1]  ¹⁹ tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”

[99:1]  ²⁰ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

[99:1]  ²¹ tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).

[104:9]  ²² tn Heb “a boundary you set up, they will not cross, they will not return to cover the earth.”

[115:16]  ²³ tn Heb “the heavens [are] heavens to the Lord.”

[115:16]  ²⁴ tn Heb “to the sons of man.”

[134:3]  ²⁵ tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.

[134:3]  ²⁶ tn Heb “may the Lord bless you from Zion, the maker of heaven and earth.”

[146:6]  ²⁷ tn Heb “the one who guards faithfulness forever.”