2:6 “I myself 1 have installed 2 my king
on Zion, my holy hill.”
3:4 To the Lord I cried out, 3
and he answered me from his holy hill. 4 (Selah)
22:3 You are holy;
you sit as king receiving the praises of Israel. 5
29:2 Acknowledge the majesty of the Lord’s reputation! 6
Worship the Lord in holy attire! 7
30:4 Sing to the Lord, you faithful followers 8 of his;
give thanks to his holy name. 9
33:21 For our hearts rejoice in him,
for we trust in his holy name.
47:8 God reigns 10 over the nations!
God sits on his holy throne!
51:11 Do not reject me! 11
Do not take your Holy Spirit 12 away from me! 13
78:41 They again challenged God, 14
and offended 15 the Holy One of Israel. 16
89:18 For our shield 17 belongs to the Lord,
our king to the Holy One of Israel. 18
89:20 I have discovered David, my servant.
With my holy oil I have anointed him as king. 19
96:9 Worship the Lord in holy attire! 20
Tremble before him, all the earth!
97:12 You godly ones, rejoice in the Lord!
Give thanks to his holy name. 21
99:3 Let them praise your great and awesome name!
He 22 is holy!
99:5 Praise 23 the Lord our God!
Worship 24 before his footstool!
He is holy!
105:3 Boast about his holy name!
Let the hearts of those who seek the Lord rejoice!
106:16 In the camp they resented 25 Moses,
and Aaron, the Lord’s holy priest. 26
145:21 My mouth will praise the Lord. 27
Let all who live 28 praise his holy name forever!
1 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
2 tn Or perhaps “consecrated.”
3 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
4 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
5 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
6 tn Heb “ascribe to the
7 tn That is, properly dressed for the occasion.
8 tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
9 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the
10 tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the
11 tn Heb “do not cast me away from before you.”
12 sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”
13 sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).
14 tn Heb “and they returned and tested God.” The Hebrew verb שׁוּב (shuv, “to return”) is used here in an adverbial sense to indicate that an earlier action was repeated.
15 tn Or “wounded, hurt.” The verb occurs only here in the OT.
16 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the
17 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king" here and with “your anointed one” in Ps 84:9.
18 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the
19 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
20 tn Or “in holy splendor.”
21 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the
22 tn The pronoun refers to the
23 tn Or “exalt.”
24 tn Or “bow down.”
25 tn Or “envied.”
26 tn Heb “the holy one of the
27 tn Heb “the praise of the
28 tn Heb “all flesh.”