Mazmur 9:1
KonteksFor the music director; according to the alumoth-labben style; 2 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 3
Mazmur 9:10
Konteks9:10 Your loyal followers trust in you, 4
for you, Lord, do not abandon those who seek your help. 5
Mazmur 9:14
Konteks9:14 Then I will 6 tell about all your praiseworthy acts; 7
in the gates of Daughter Zion 8 I will rejoice because of your deliverance.” 9
Mazmur 12:1
KonteksFor the music director; according to the sheminith style; 11 a psalm of David.
12:1 Deliver, Lord!
For the godly 12 have disappeared; 13
people of integrity 14 have vanished. 15
Mazmur 17:7
Konteks17:7 Accomplish awesome, faithful deeds, 16
you who powerfully deliver those who look to you for protection from their enemies. 17
Mazmur 20:5
Konteks20:5 Then we will shout for joy over your 18 victory;
we will rejoice 19 in the name of our God!
May the Lord grant all your requests!
Mazmur 22:26-27
Konteks22:26 Let the oppressed eat and be filled! 20
Let those who seek his help praise the Lord!
May you 21 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 22
Let all the nations 23 worship you! 24
Mazmur 35:27
Konteks35:27 May those who desire my vindication shout for joy and rejoice!
May they continually say, 25 “May the Lord be praised, 26 for he wants his servant to be secure.” 27
Mazmur 37:28
Konteks37:28 For the Lord promotes 28 justice,
and never abandons 29 his faithful followers.
They are permanently secure, 30
but the children 31 of evil men are wiped out. 32
Mazmur 47:9
Konteks47:9 The nobles of the nations assemble,
along with the people of the God of Abraham, 33
for God has authority over the rulers 34 of the earth.
He is highly exalted! 35
Mazmur 49:10
Konteks49:10 Surely 36 one sees 37 that even wise people die; 38
fools and spiritually insensitive people all pass away 39
and leave their wealth to others. 40
Mazmur 52:9
Konteks52:9 I will continually 41 thank you when 42 you execute judgment; 43
I will rely 44 on you, 45 for your loyal followers know you are good. 46
Mazmur 56:13
Konteks56:13 when you deliver 47 my life from death.
You keep my feet from stumbling, 48
so that I might serve 49 God as I enjoy life. 50
Mazmur 58:9
Konteks58:9 Before the kindling is even placed under your pots, 51
he 52 will sweep it away along with both the raw and cooked meat. 53
Mazmur 60:4
Konteks60:4 You have given your loyal followers 54 a rallying flag,
so that they might seek safety from the bow. 55 (Selah)
Mazmur 63:11
Konteks63:11 But the king 56 will rejoice in God;
everyone who takes oaths in his name 57 will boast,
for the mouths of those who speak lies will be shut up. 58
Mazmur 65:5
Konteks65:5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior. 59
All the ends of the earth trust in you, 60
as well as those living across the wide seas. 61
Mazmur 65:8
Konteks65:8 Even those living in the most remote areas are awestruck by your acts; 62
you cause those living in the east and west to praise you. 63
Mazmur 67:4
Konteks67:4 Let foreigners 64 rejoice and celebrate!
For you execute justice among the nations,
and govern the people living on earth. 65 (Selah)
Mazmur 68:1
KonteksFor the music director; by David, a psalm, a song.
68:1 God springs into action! 67
His enemies scatter;
his adversaries 68 run from him. 69
Mazmur 68:11
Konteksmany, many women spread the good news. 71
Mazmur 68:30
Konteks68:30 Sound your battle cry 72 against the wild beast of the reeds, 73
and the nations that assemble like a herd of calves led by bulls! 74
They humble themselves 75 and offer gold and silver as tribute. 76
God 77 scatters 78 the nations that like to do battle.
Mazmur 73:28
Konteks73:28 But as for me, God’s presence is all I need. 79
I have made the sovereign Lord my shelter,
as 80 I declare all the things you have done.
Mazmur 74:9
Konteks74:9 We do not see any signs of God’s presence; 81
there are no longer any prophets 82
and we have no one to tell us how long this will last. 83
Mazmur 78:55
Konteks78:55 He drove the nations out from before them;
he assigned them their tribal allotments 84
and allowed the tribes of Israel to settle down. 85
Mazmur 96:10
Konteks96:10 Say among the nations, “The Lord reigns!
The world is established, it cannot be moved.
He judges the nations fairly.”
Mazmur 98:3
Konteks98:3 He remains loyal and faithful to the family of Israel. 86
All the ends of the earth see our God deliver us. 87
Mazmur 105:5
Konteks105:5 Recall the miraculous deeds he performed,
his mighty acts and the judgments he decreed, 88
[9:1] 1 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew
[9:1] 2 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 3 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[9:10] 4 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the
[9:10] 5 tn Heb “the ones who seek you.”
[9:14] 6 tn Or “so that I might.”
[9:14] 7 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 8 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 9 tn Heb “in your deliverance.”
[12:1] 10 sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.
[12:1] 11 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[12:1] 12 tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).
[12:1] 13 tn Or “have come to an end.”
[12:1] 14 tn Heb “the faithful [ones] from the sons of man.”
[12:1] 15 tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”
[17:7] 16 tn Heb “Set apart faithful acts.”
[17:7] 17 tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.
[17:7] sn Those who look to you for protection from their enemies. “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[20:5] 18 sn Your victory. Here the king is addressed (see v. 1).
[20:5] 19 tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).
[22:26] 20 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 21 tn Heb “may your heart[s].”
[22:27] 22 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 23 tn Heb “families of the nations.”
[22:27] 24 tn Heb “before you.”
[35:27] 25 tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).
[35:27] 26 tn The prefixed verbal form is taken as a jussive, “may the
[35:27] 27 tn Heb “the one who desires the peace of his servant.”
[37:28] 28 tn Heb “loves.” The verb “loves” is here metonymic; the
[37:28] 29 tn The imperfect verbal form draws attention to this generalizing statement.
[37:28] 30 tn Or “protected forever.”
[37:28] 31 tn Or “offspring”; Heb “seed.”
[37:28] 32 tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.
[47:9] 33 tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.
[47:9] 34 tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.
[47:9] 35 tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.
[49:10] 36 tn The particle כִּי (ki) is understood here as asseverative (emphatic).
[49:10] 37 tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).
[49:10] 38 tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.
[49:10] 39 tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
[49:10] 40 sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.
[52:9] 41 tn Or, hyperbolically, “forever.”
[52:9] 43 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.
[52:9] 45 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
[52:9] 46 tn Heb “for it is good in front of your loyal followers.”
[56:13] 47 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the
[56:13] 48 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.
[56:13] 49 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
[56:13] 50 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.
[58:9] 51 tn Heb “before your pots perceive thorns.”
[58:9] 52 tn Apparently God (v. 6) is the subject of the verb here.
[58:9] 53 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
[60:4] 54 tn Heb “those who fear you.”
[60:4] 55 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”
[63:11] 56 sn The psalmist probably refers to himself in the third person here.
[63:11] 57 tn Heb “who swears [an oath] by him.”
[63:11] 58 tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.
[65:5] 59 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
[65:5] 60 tn Heb “a source of confidence [for] all the ends of the earth.”
[65:5] sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
[65:5] 61 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
[65:8] 62 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.
[65:8] 63 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
[67:4] 65 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).
[68:1] 66 sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.
[68:1] 67 tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.
[68:1] 68 tn Heb “those who hate him.”
[68:1] 69 sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action,
[68:11] 70 tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.
[68:11] 71 tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).
[68:30] 72 tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
[68:30] 73 sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.
[68:30] 74 tn Heb “an assembly of bulls, with calves of the nations.”
[68:30] 75 tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.
[68:30] 76 tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).
[68:30] 77 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[68:30] 78 tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).
[73:28] 79 tn Heb “but as for me, the nearness of God for me [is] good.”
[73:28] 80 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”).
[74:9] 81 tn Heb “our signs we do not see.” Because of the reference to a prophet in the next line, it is likely that the “signs” in view here include the evidence of God’s presence as typically revealed through the prophets. These could include miraculous acts performed by the prophets (see, for example, Isa 38:7-8) or object lessons which they acted out (see, for example, Isa 20:3).
[74:9] 82 tn Heb “there is not still a prophet.”
[74:9] 83 tn Heb “and [there is] not with us one who knows how long.”
[78:55] 84 tn Heb “he caused to fall [to] them with a measuring line an inheritance.”
[78:55] 85 tn Heb “and caused the tribes of Israel to settle down in their tents.”
[98:3] 86 tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”
[98:3] 87 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).
