Mazmur 66:5

66:5 Come and witness ¹  God’s exploits! ² 

His acts on behalf of people are awesome! ³ 

Mazmur 92:4-6

92:4 For you, O Lord, have made me happy by your work.

I will sing for joy because of what you have done. ⁴ 

92:5 How great are your works, O Lord!

Your plans are very intricate! ⁵ 

92:6 The spiritually insensitive do not recognize this;

the fool does not understand this. ⁶ 

Mazmur 111:2-3

111:2 The Lord’s deeds are great,

eagerly awaited ⁷  by all who desire them.

111:3 His work is majestic and glorious, ⁸ 

and his faithfulness endures ⁹  forever.

Bilangan 23:23

23:23 For there is no spell against ¹⁰  Jacob,

nor is there any divination against Israel.

At this time ¹¹  it must be said ¹²  of Jacob

and of Israel, ‘Look at ¹³  what God has done!’

[66:5]  ¹ tn Or “see.”

[66:5]  ² tn Or “acts” (see Ps 46:8).

[66:5]  ³ tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”

[92:4]  ⁴ tn Heb “the works of your hands.”

[92:5]  ⁵ tn Heb “very deep [are] your thoughts.” God’s “thoughts” refer here to his moral design of the world, as outlined in vv. 6-15.

[92:6]  ⁶ tn Heb “the brutish man does not know, and the fool does not understand this.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 49:10; 73:22; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).

[111:2]  ⁷ tn Heb “sought out.”

[111:3]  ⁸ tn For other uses of the Hebrew phrase וְהָדָר-הוֹד (hod-vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 21:5; 96:6; 104:1.

[111:3]  ⁹ tn Or “stands.”

[23:23]  ¹⁰ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ¹¹ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ¹² tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ¹³ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.