Discovery BoxPsalms 9:5 
Context9:5 You terrified the nations with your battle cry; 1
you destroyed the wicked; 2
you permanently wiped out all memory of them. 3
Psalms 24:8
Context24:8 Who is this majestic king? 4
The Lord who is strong and mighty!
The Lord who is mighty in battle!
Psalms 60:10
Context60:10 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
Psalms 76:6
Context76:6 At the sound of your battle cry, 5 O God of Jacob,
both rider 6 and horse “fell asleep.” 7
Psalms 108:11
Context108:11 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
1 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
2 tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.
3 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
4 sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
5 tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (ga’ar), which 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 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 Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.
6 tn Or “chariot,” but even so the term is metonymic for the charioteer.
7 tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.
