2:10 So now, you kings, do what is wise; 1
you rulers of the earth, submit to correction! 2
8:9 O Lord, our Lord, 3
how magnificent 4 is your reputation 5 throughout the earth! 6
21:10 You destroy their offspring 7 from the earth,
their descendants 8 from among the human race. 9
33:5 The Lord promotes 10 equity and justice;
the Lord’s faithfulness extends throughout the earth. 11
33:14 From the place where he lives he looks carefully
at all the earth’s inhabitants.
34:16 But the Lord opposes evildoers
and wipes out all memory of them from the earth. 12
46:6 Nations are in uproar, kingdoms are overthrown. 13
God 14 gives a shout, 15 the earth dissolves. 16
46:8 Come! Witness the exploits 17 of the Lord,
who brings devastation to the earth! 18
47:7 For God is king of the whole earth!
Sing a well-written song! 19
57:5 Rise up 20 above the sky, O God!
May your splendor cover the whole earth! 21
57:11 Rise up 22 above the sky, O God!
May your splendor cover the whole earth! 23
58:2 No! 24 You plan how to do what is unjust; 25
you deal out violence in the earth. 26
63:9 Enemies seek to destroy my life, 27
but they will descend into the depths of the earth. 28
For the music director; a song, a psalm.
66:1 Shout out praise to God, all the earth!
67:6 The earth yields its crops.
May God, our God, bless us!
68:32 O kingdoms of the earth, sing to God!
Sing praises to the Lord, (Selah)
72:6 He 30 will descend like rain on the mown grass, 31
like showers that drench 32 the earth. 33
73:9 They speak as if they rule in heaven,
and lay claim to the earth. 34
73:25 Whom do I have in heaven but you?
I desire no one but you on earth. 35
74:12 But God has been my 36 king from ancient times,
performing acts of deliverance on the earth. 37
75:3 When the earth and all its inhabitants dissolve in fear, 38
I make its pillars secure.” 39 (Selah)
76:8 From heaven you announced what their punishment would be. 40
The earth 41 was afraid and silent
76:9 when God arose to execute judgment,
and to deliver all the oppressed of the earth. (Selah)
76:12 He humbles princes; 42
the kings of the earth regard him as awesome. 43
82:8 Rise up, O God, and execute judgment on the earth!
For you own 44 all the nations.
94:2 Rise up, O judge of the earth!
Pay back the proud!
95:4 The depths of the earth are in his hand, 45
and the mountain peaks belong to him.
96:1 Sing to the Lord a new song! 47
Sing to the Lord, all the earth!
96:9 Worship the Lord in holy attire! 48
Tremble before him, all the earth!
97:1 The Lord reigns!
Let the earth be happy!
Let the many coastlands rejoice!
97:4 His lightning bolts light up the world;
the earth sees and trembles.
97:5 The mountains melt like wax before the Lord,
before the Lord of the whole earth.
99:1 The Lord reigns!
The nations tremble. 51
He sits enthroned above the winged angels; 52
the earth shakes. 53
A thanksgiving psalm.
100:1 Shout out praises to the Lord, all the earth!
102:25 In earlier times you established the earth;
the skies are your handiwork.
104:5 He established the earth on its foundations;
it will never be upended.
105:7 He is the Lord our God;
he carries out judgment throughout the earth. 55
105:16 He called down a famine upon the earth;
he cut off all the food supply. 56
106:17 The earth opened up and swallowed Dathan;
it engulfed 57 the group led by Abiram. 58
108:5 Rise up 59 above the sky, O God!
May your splendor cover the whole earth! 60
112:2 His descendants 61 will be powerful on the earth;
the godly 62 will be blessed.
113:6 He bends down to look 63
at the sky and the earth.
114:7 Tremble, O earth, before the Lord –
before the God of Jacob,
115:15 May you be blessed by the Lord,
the creator 64 of heaven and earth!
115:16 The heavens belong to the Lord, 65
but the earth he has given to mankind. 66
119:64 O Lord, your loyal love fills the earth.
Teach me your statutes!
119:87 They have almost destroyed me here on the earth,
but I do not reject your precepts.
119:90 You demonstrate your faithfulness to all generations. 67
You established the earth and it stood firm.
119:119 You remove all the wicked of the earth like slag. 68
Therefore I love your rules. 69
121:2 My help comes from the Lord, 70
the Creator 71 of heaven and earth!
124:8 Our deliverer is the Lord, 72
the Creator 73 of heaven and earth.
134:3 May the Lord, the Creator of heaven and earth,
bless you 74 from Zion! 75
136:6 to the one who spread out the earth over the water,
for his loyal love endures,
147:15 He 76 sends his command through the earth; 77
swiftly his order reaches its destination. 78
148:7 Praise the Lord from the earth,
you sea creatures and all you ocean depths,
1 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
2 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
3 tn The plural form of the title emphasizes the
4 tn Or “awesome, majestic.”
5 tn Heb “name,” which here stands metonymically for God’s reputation.
6 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.
7 tn Heb “fruit.” The next line makes it clear that offspring is in view.
8 tn Heb “seed.”
9 tn Heb “sons of man.”
10 tn Heb “loves.” The verb “loves” is here metonymic; the
11 tn Heb “fills the earth.”
12 tn Heb “the face of the
13 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).
14 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
15 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).
16 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.
17 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
18 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
19 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.
20 tn Or “be exalted.”
21 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
22 tn Or “be exalted.”
23 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
24 tn The particle אַף (’af, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9).
25 tn Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (’avlah, “injustice”) is collocated with פָּעַל (pa’al, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (’olot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (’avel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (’avel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”
26 tn Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6).
27 tn Heb “but they for destruction seek my life.” The pronoun “they” must refer here to the psalmist’s enemies, referred to at this point for the first time in the psalm.
28 sn The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24). See L. I. J. Stadelmann, The Hebrew Conception of the World, 167.
29 sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.
30 tn That is, the king (see vv. 2, 4).
31 tn The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
32 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzÿfu). The translation assumes the latter.
33 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
34 tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.
35 tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.
36 tn The psalmist speaks as Israel’s representative here.
37 tn Heb “in the midst of the earth.”
38 tn Heb “melt.”
39 tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, “I will make its pillars secure.”
40 tn Heb “a [legal] decision,” or “sentence.”
41 tn “The earth” stands here by metonymy for its inhabitants.
42 tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.
43 tn Heb “[he is] awesome to the kings of the earth.”
44 tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).
45 tn The phrase “in his hand” means within the sphere of his authority.
46 sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.
47 sn A new song is appropriate because the
48 tn Or “in holy splendor.”
49 sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.
50 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
51 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
52 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.
53 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).
54 sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.
55 tn Heb “in all the earth [are] his judgments.”
56 tn Heb “and every staff of food he broke.” The psalmist refers to the famine that occurred in Joseph’s time (see v. 17 and Gen 41:53-57).
57 tn Or “covered.”
58 tn Or “the assembly of Abiram.”
59 tn Or “be exalted.”
60 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
61 tn Or “offspring”; Heb “seed.”
62 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
63 tn Heb “the one who makes low to see.”
64 tn Or “maker.”
65 tn Heb “the heavens [are] heavens to the
66 tn Heb “to the sons of man.”
67 tn Heb “to a generation and a generation [is] your faithfulness.”
68 sn Traditionally “dross” (so KJV, ASV, NIV). The metaphor comes from metallurgy; “slag” is the substance left over after the metallic ore has been refined.
69 sn As he explains in the next verse, the psalmist’s fear of judgment motivates him to obey God’s rules.
70 tn Heb “my help [is] from with the
71 tn Or “Maker.”
72 tn Heb “our help [is] in the name of the
73 tn Or “Maker.”
74 tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.
75 tn Heb “may the
76 tn Heb “the one who.”
77 tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (’erets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.
78 tn Heb “swiftly his word runs.”