Psalms 48:6

48:6 Look at them shake uncontrollably, ¹ 

like a woman writhing in childbirth. ² 

Psalms 7:14

7:14 See the one who is pregnant with wickedness,

who conceives destructive plans,

and gives birth to harmful lies – ³ 

Psalms 22:31

22:31 They will come and tell about his saving deeds; ⁴ 

they will tell a future generation what he has accomplished. ⁵ 

Psalms 87:6

87:6 The Lord writes in the census book of the nations, ⁶ 

“This one was born there.” ⁷  (Selah)

Psalms 2:7

2:7 The king says, ⁸  “I will announce the Lord’s decree. He said to me: ⁹ 

‘You are my son! ¹⁰  This very day I have become your father!

Psalms 78:6

78:6 so that the next generation, children yet to be born,

might know about them.

They will grow up and tell their descendants about them. ¹¹ 

Psalms 87:4-5

87:4 I mention Rahab ¹²  and Babylon to my followers. ¹³ 

Here are ¹⁴  Philistia and Tyre, ¹⁵  along with Ethiopia. ¹⁶ 

It is said of them, “This one was born there.” ¹⁷ 

87:5 But it is said of Zion’s residents, ¹⁸ 

“Each one of these ¹⁹  was born in her,

and the sovereign One ²⁰  makes her secure.” ²¹ 

Psalms 90:2

90:2 Even before the mountains came into existence, ²² 

or you brought the world into being, ²³ 

you were the eternal God. ²⁴ 

[48:6]  ¹ tn Heb “trembling seizes them there.” The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

[48:6]  ² tn Heb “[with] writhing like one giving birth.”

[7:14]  ³ tn Heb “and he conceives harm and gives birth to a lie.”

[22:31]  ⁵ tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.

[22:31]  ⁶ tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.

[87:6]  ⁷ tn Heb “the Lord records in the writing of the nations.”

[87:6]  ⁸ tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.

[2:7]  ⁹ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ¹⁰ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ¹¹ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[78:6]  ¹¹ tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”

[87:4]  ¹³ sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).

[87:4]  ¹⁴ tn Heb “to those who know me” (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of זָכַר, zakhar, “remember” followed by the preposition -לְ [le] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of “among” and translate, “among those who know me” (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord’s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.

[87:4]  ¹⁵ tn Heb “Look.”

[87:4]  ¹⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[87:4]  ¹⁷ tn Heb “Cush.”

[87:4]  ¹⁸ tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.

[87:5]  ¹⁵ tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (’amar), the preposition lamed (-לְ) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).

[87:5]  ¹⁶ tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.

[87:5]  ¹⁷ tn Traditionally “Most High.”

[87:5]  ¹⁸ tn Heb “and he makes her secure, the Most High.”

[90:2]  ¹⁷ tn Heb “were born.”

[90:2]  ¹⁸ tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.

[90:2]  ¹⁹ tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).