Psalms 24:2

24:2 For he set its foundation upon the seas,

and established ¹  it upon the ocean currents. ² 

Psalms 48:9

48:9 We reflect on your loyal love, O God,

within your temple.

Psalms 66:11

66:11 You led us into a trap; ³ 

you caused us to suffer. ⁴ 

Psalms 67:2

67:2 Then those living on earth will know what you are like;

all nations will know how you deliver your people. ⁵ 

Psalms 68:14

68:14 When the sovereign judge ⁶  scatters kings, ⁷ 

let it snow ⁸  on Zalmon!

Psalms 87:1

Psalm 87 ⁹ 

Written by the Korahites; a psalm, a song.

87:1 The Lord’s city is in the holy hills. ¹⁰ 

Psalms 90:13

90:13 Turn back toward us, O Lord!

How long must this suffering last? ¹¹ 

Have pity on your servants! ¹² 

Psalms 119:87

119:87 They have almost destroyed me here on the earth,

but I do not reject your precepts.

[24:2]  ¹ tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.

[24:2]  ² sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.

[66:11]  ³ tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.

[66:11]  ⁴ tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.

[67:2]  ⁵ tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.

[68:14]  ⁷ tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.

[68:14]  ⁸ tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10).

[68:14]  ⁹ tn The verb form appears to be a Hiphil jussive from שָׁלַג (shalag), which is usually understood as a denominative verb from שֶׁלֶג (sheleg, “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.

[87:1]  ⁹ sn Psalm 87. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.

[87:1]  ¹⁰ tn Heb “his foundation [is] in the hills of holiness.” The expression “his foundation” refers here by metonymy to the Lord’s dwelling place in Zion. The “hills” are the ones surrounding Zion (see Pss 125:2; 133:3).

[90:13]  ¹¹ tn Heb “Return, O Lord! How long?”

[90:13]  ¹² tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (’al) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.