Psalms 2:4

2:4 The one enthroned ¹  in heaven laughs in disgust; ² 

the Lord taunts ³  them.

Psalms 22:3

22:3 You are holy;

you sit as king receiving the praises of Israel. ⁴ 

Psalms 91:1

Psalm 91 ⁵ 

91:1 As for you, the one who lives ⁶  in the shelter of the sovereign One, ⁷ 

and resides in the protective shadow ⁸  of the mighty king ⁹  –

Psalms 98:7

98:7 Let the sea and everything in it shout,

along with the world and those who live in it!

Psalms 107:10

107:10 They sat in utter darkness, ¹⁰ 

bound in painful iron chains, ¹¹ 

Psalms 107:34

107:34 and a fruitful land into a barren place, ¹² 

because of the sin of its inhabitants.

Psalms 107:36

107:36 He allowed the hungry to settle there,

and they established a city in which to live.

Psalms 113:5

113:5 Who can compare to the Lord our God,

who sits on a high throne? ¹³ 

Psalms 113:8

113:8 that he might seat him with princes,

with the princes of his people.

[2:4]  ¹ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ² tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ³ tn Or “scoffs at”; “derides”; “mocks.”

[22:3]  ⁴ 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 Lord as sitting enthroned as king in his temple, receiving the praises that his people Israel offer up to him.

[91:1]  ⁷ sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.

[91:1]  ⁸ tn Heb “[O] one who lives.”

[91:1]  ⁹ tn Traditionally “the Most High.”

[91:1]  ¹⁰ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

[91:1]  ¹¹ sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.

[107:10]  ¹⁰ tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).

[107:10]  ¹¹ tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.

[107:34]  ¹³ tn Heb “a salty land.”

[113:5]  ¹⁶ tn Heb “the one who makes high to sit.”