Psalms 18:31
Context18:31 Indeed, 1 who is God besides the Lord?
Who is a protector 2 besides our God? 3
Psalms 48:14
Context48:14 For God, our God, is our defender forever! 4
Psalms 50:7
Context“Listen my people! I am speaking!
Listen Israel! I am accusing you! 8
I am God, your God!
Psalms 53:2
Context53:2 God looks down from heaven 9 at the human race, 10
to see if there is anyone who is wise 11 and seeks God. 12
Psalms 59:17
Context59:17 You are my source of strength! I will sing praises to you! 13
For God is my refuge, 14 the God who loves me. 15
Psalms 68:28
Context68:28 God has decreed that you will be powerful. 16
O God, you who have acted on our behalf, demonstrate your power,
Psalms 71:19
Context71:19 Your justice, O God, extends to the skies above; 17
you have done great things. 18
O God, who can compare to you? 19
Psalms 78:19
Context78:19 They insulted God, saying, 20
“Is God really able to give us food 21 in the wilderness?
Psalms 81:9
Context81:9 There must be 22 no other 23 god among you.
You must not worship a foreign god.
Psalms 84:8
Context84:8 O Lord, sovereign God, 24
hear my prayer!
Listen, O God of Jacob! (Selah)
Psalms 99:9
Context99:9 Praise 25 the Lord our God!
Worship on his holy hill,
for the Lord our God is holy!
Psalms 118:28
Context118:28 You are my 26 God and I will give you thanks!
You are my God and I will praise you!
Psalms 146:5
Context146:5 How blessed is the one whose helper is the God of Jacob,
whose hope is in the Lord his God,


[18:31] 2 tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”
[18:31] 3 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the
[48:14] 4 tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”
[48:14] 5 tn The imperfect highlights the characteristic nature of the generalizing statement.
[48:14] 6 tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.
[50:7] 7 tn The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.
[50:7] 8 tn Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).
[53:2] 10 sn The picture of the
[53:2] 11 tn Heb “upon the sons of man.”
[53:2] 12 tn Or “acts wisely.” The Hiphil is exhibitive.
[53:2] 13 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
[59:17] 13 tn Heb “my strength, to you I will sing praises.”
[59:17] 14 tn Or “my elevated place” (see Ps 18:2).
[59:17] 15 tn Heb “the God of my loyal love.”
[68:28] 16 tn Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).
[71:19] 19 tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.
[71:19] 20 tn Heb “you who have done great things.”
[71:19] 21 tn Or “Who is like you?”
[78:19] 22 tn Heb “they spoke against God, they said.”
[78:19] 23 tn Heb “to arrange a table [for food].”
[81:9] 25 tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.
[81:9] 26 tn Heb “different”; “illicit.”
[84:8] 28 tn Heb “
[118:28] 34 sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).