Psalms 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ¹ 

Let all the nations ²  worship you! ³ 

Psalms 22:29

22:29 All of the thriving people ⁴  of the earth will join the celebration and worship; ⁵ 

all those who are descending into the grave ⁶  will bow before him,

including those who cannot preserve their lives. ⁷ 

Psalms 44:3

44:3 For they did not conquer ⁸  the land by their swords,

and they did not prevail by their strength, ⁹ 

but rather by your power, ¹⁰  strength ¹¹  and good favor, ¹² 

for you were partial to ¹³  them.

Psalms 47:9

47:9 The nobles of the nations assemble,

along with the people of the God of Abraham, ¹⁴ 

for God has authority over the rulers ¹⁵  of the earth.

He is highly exalted! ¹⁶ 

Psalms 68:8

68:8 the earth shakes,

yes, the heavens pour down rain

before God, the God of Sinai, ¹⁷ 

before God, the God of Israel. ¹⁸ 

Psalms 75:8

75:8 For the Lord holds in his hand a cup full

of foaming wine mixed with spices, ¹⁹ 

and pours it out. ²⁰ 

Surely all the wicked of the earth

will slurp it up and drink it to its very last drop.” ²¹ 

[22:27]  ¹ tn Heb “may all the ends of the earth remember and turn to the Lord.” The prefixed verbal forms in v. 27 are understood as jussives (cf. NEB). Another option (cf. NIV, NRSV) is to take the forms as imperfects and translate, “all the people of the earth will acknowledge and turn…and worship.” See vv. 29-32.

[22:27]  ² tn Heb “families of the nations.”

[22:27]  ³ tn Heb “before you.”

[22:29]  ⁴ tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

[22:29]  ⁵ tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

[22:29]  ⁶ tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.

[22:29]  ⁷ tn Heb “and his life he does not revive.”

[44:3]  ⁷ tn Or “take possession of.”

[44:3]  ⁸ tn Heb “and their arm did not save them.” The “arm” here symbolizes military strength.

[44:3]  ⁹ tn Heb “your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Pss 17:7; 20:6; 21:8).

[44:3]  ¹⁰ tn Heb “your arm.”

[44:3]  ¹¹ tn Heb “light of your face.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

[44:3]  ¹² tn Or “favorable toward.”

[47:9]  ¹⁰ tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.

[47:9]  ¹¹ tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.

[47:9]  ¹² tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.

[68:8]  ¹³ tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

[68:8]  ¹⁴ sn The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)

[75:8]  ¹⁶ tn Heb “for a cup [is] in the hand of the Lord, and wine foams, it is full of a spiced drink.” The noun מֶסֶךְ (mesekh) refers to a “mixture” of wine and spices.

[75:8]  ¹⁷ tn Heb “and he pours out from this.”

[75:8]  ¹⁸ tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”