Psalms 98:7

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

along with the world and those who live in it!

Psalms 105:12

105:12 When they were few in number,

just a very few, and resident aliens within it,

Psalms 107:34

107:34 and a fruitful land into a barren place, ¹ 

because of the sin of its inhabitants.

Psalms 24:1

Psalm 24 ² 

A psalm of David.

24:1 The Lord owns the earth and all it contains,

the world and all who live in it.

Psalms 68:10

68:10 for you live among them. ³ 

You sustain the oppressed with your good blessings, O God.

Psalms 68:14

68:14 When the sovereign judge ⁴  scatters kings, ⁵ 

let it snow ⁶  on Zalmon!

Psalms 69:36

69:36 The descendants of his servants will inherit it,

and those who are loyal to him ⁷  will live in it. ⁸ 

Psalms 35:8

35:8 Let destruction take them by surprise! ⁹ 

Let the net they hid catch them!

Let them fall into destruction! ¹⁰ 

Psalms 87:5

87:5 But it is said of Zion’s residents, ¹¹ 

“Each one of these ¹²  was born in her,

and the sovereign One ¹³  makes her secure.” ¹⁴ 

Psalms 137:7

137:7 Remember, O Lord, what the Edomites did

on the day Jerusalem fell. ¹⁵ 

They said, “Tear it down, tear it down, ¹⁶ 

right to its very foundation!”

[107:34]  ¹ tn Heb “a salty land.”

[24:1]  ¹ sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.

[68:10]  ¹ tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”

[68:14]  ¹ 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]  ² 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]  ³ 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.

[69:36]  ¹ tn Heb “the lovers of his name.” The phrase refers to those who are loyal to God (cf. v. 35). See Pss 5:11; 119:132; Isa 56:6.

[69:36]  ² sn Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.

[35:8]  ¹ tn Heb “let destruction [which] he does not know come to him.” The singular is used of the enemy in v. 8, probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1-7 make clear.

[35:8]  ² tn The psalmist’s prayer for his enemies’ demise continues. See vv. 4-6.

[87:5]  ¹ 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]  ² 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]  ³ tn Traditionally “Most High.”

[87:5]  ⁴ tn Heb “and he makes her secure, the Most High.”

[137:7]  ¹ tn Heb “remember, O Lord, against the sons of Edom, the day of Jerusalem.”

[137:7]  ² tn Heb “lay [it] bare, lay [it] bare.”