Mazmur 89:3
Konteks“I have made a covenant with my chosen one;
I have made a promise on oath to David, my servant:
Mazmur 149:8
Konteks149:8 They bind 2 their kings in chains,
and their nobles in iron shackles,
Mazmur 50:5
Konteks“Assemble my covenant people before me, 4
those who ratified a covenant with me by sacrifice!” 5
Mazmur 65:6
Konteks65:6 You created the mountains by your power, 6
and demonstrated your strength. 7
Mazmur 93:1
Konteks93:1 The Lord reigns!
He is robed in majesty,
the Lord is robed,
he wears strength around his waist. 9
Indeed, the world is established, it cannot be moved.
Mazmur 27:3
Konteks27:3 Even when an army is deployed against me,
I do not fear. 10
Even when war is imminent, 11
I remain confident. 12
Mazmur 83:5
Konteks83:5 Yes, 13 they devise a unified strategy; 14
they form an alliance 15 against you.
Mazmur 109:19
Konteks109:19 May a curse attach itself to him, like a garment one puts on, 16
or a belt 17 one wears continually!
Mazmur 129:7
Konteks129:7 which cannot fill the reaper’s hand,
or the lap of the one who gathers the grain!
Mazmur 18:32
Konteks18:32 The one true God 18 gives 19 me strength; 20
he removes 21 the obstacles in my way. 22
Mazmur 2:3
Konteks2:3 They say, 23 “Let’s tear off the shackles they’ve put on us! 24
Let’s free ourselves from 25 their ropes!”
Mazmur 45:3
Konteks45:3 Strap your sword to your thigh, O warrior! 26
Appear in your majestic splendor! 27
Mazmur 18:39
Konteks18:39 You give me strength 28 for battle;
you make my foes kneel before me. 29
Mazmur 30:11
Konteks30:11 Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy. 30
Mazmur 116:16
Konteks116:16 Yes, Lord! I am indeed your servant;
I am your lowest slave. 31
You saved me from death. 32
Mazmur 76:10
Konteks76:10 Certainly 33 your angry judgment upon men will bring you praise; 34
you reveal your anger in full measure. 35
Mazmur 118:27
Konteks118:27 The Lord is God and he has delivered us. 36
Tie the offering 37 with ropes
to the horns of the altar! 38
Mazmur 73:4
Konteks73:4 For they suffer no pain; 39
their bodies 40 are strong and well-fed. 41
Mazmur 105:9
Konteks105:9 the promise 42 he made to Abraham,
the promise he made by oath to Isaac!
Mazmur 105:18
Konteks105:18 The shackles hurt his feet; 43
his neck was placed in an iron collar, 44
Mazmur 129:4
Konteks129:4 The Lord is just;
he cut the ropes of the wicked.” 45
Mazmur 66:11
Konteks66:11 You led us into a trap; 46
you caused us to suffer. 47
Mazmur 107:10
Konteks107:10 They sat in utter darkness, 48
bound in painful iron chains, 49
Mazmur 107:14
Konteks107:14 He brought them out of the utter darkness, 50
and tore off their shackles.
Mazmur 116:3
Konteks116:3 The ropes of death tightened around me, 51
the snares 52 of Sheol confronted me.
I was confronted 53 with trouble and sorrow.
Mazmur 119:61
Konteks119:61 The ropes of the wicked tighten around 54 me,
but I do not forget your law.
Mazmur 129:6
Konteks129:6 May they be like the grass on the rooftops
which withers before one can even pull it up, 55
[89:3] 1 tn The words “the
[50:5] 3 tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.
[50:5] 4 tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.
[50:5] 5 tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).
[65:6] 6 tn Heb “[the] one who establishes [the] mountains by his power.”
[65:6] 7 tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”
[93:1] 8 sn Psalm 93. The psalmist affirms that the
[93:1] 9 sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.
[27:3] 10 tn Heb “my heart does not fear.”
[27:3] 11 tn Heb “if war rises up against me.”
[27:3] 12 tn Heb “in this [i.e., “during this situation”] I am trusting.”
[83:5] 14 tn Heb “they consult [with] a heart together.”
[83:5] 15 tn Heb “cut a covenant.”
[109:19] 16 tn Heb “may it be for him like a garment one puts on.”
[109:19] 17 tn The Hebrew noun מֵזַח (mezakh, “belt; waistband”) occurs only here in the OT. The form apparently occurs in Isa 23:10 as well, but an emendation is necessary there.
[18:32] 18 tn Heb “the God.” The prefixed article emphasizes the
[18:32] 19 tn Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32-34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.
[18:32] 20 tn 2 Sam 22:33 reads, “the God is my strong refuge.”
[18:32] sn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).
[18:32] 21 tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.
[18:32] 22 tn Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
[2:3] 23 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 24 tn Heb “their (i.e., the
[2:3] 25 tn Heb “throw off from us.”
[45:3] 27 tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.
[18:39] 28 tn Heb “clothed me.” See v. 32.
[18:39] 29 tn Heb “you make those who rise against me kneel beneath me.”
[18:39] sn My foes kneel before me. For ancient Near Eastern parallels, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 268.
[30:11] 30 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
[116:16] 31 tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the
[116:16] 32 tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).
[76:10] 34 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
[76:10] 35 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
[118:27] 36 tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”
[118:27] 37 tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).
[118:27] 38 tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.
[73:4] 39 tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to “bonds” or “ropes.” In Ps 73:4 it is used metaphorically of pain and suffering that restricts one’s enjoyment of life.
[73:4] 41 tc Or “fat.” The MT of v. 4 reads as follows: “for there are no pains at their death, and fat [is] their body.” Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18-20, 27), some prefer to emend the text by redividing it. The term לְמוֹתָם (lÿmotam,“at their death”) is changed to לָמוֹ תָּם (lamo tam, “[there are no pains] to them, strong [and fat are their bodies]”). The term תָּם (tam, “complete; sound”) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one’s old age as a sign of divine favor. See ANET 661.
[105:18] 43 tn Heb “they afflicted his feet with shackles.”
[105:18] 44 tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38.
[129:4] 45 tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.
[66:11] 46 tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.
[66:11] 47 tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.
[107:10] 48 tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).
[107:10] 49 tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.
[107:14] 50 tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.
[116:3] 51 tn Heb “surrounded me.”
[116:3] 52 tn The Hebrew noun מצר (“straits; distress”) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. מֵצַר, “the straits of Sheol”; NIV “the anguish of the grave”; NRSV “the pangs of Sheol”). However, HALOT 624 s.v. מֵצַר suggests an emendation to מְצָדֵי (mÿtsadey, “snares of”), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with “ropes” in the preceding line.
[116:3] 53 tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.
[119:61] 54 tn Heb “surround.”
[129:6] 55 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).
