Mazmur 25:8-9
Konteks25:8 The Lord is both kind and fair; 1
that is why he teaches sinners the right way to live. 2
25:9 May he show 3 the humble what is right! 4
May he teach 5 the humble his way!
Mazmur 32:8
Konteks32:8 I will instruct and teach you 6 about how you should live. 7
I will advise you as I look you in the eye. 8
Mazmur 119:99
Konteks119:99 I have more insight than all my teachers,
for I meditate on your rules.
Mazmur 119:105
Konteksנ (Nun)
119:105 Your word 9 is a lamp to walk by,
and a light to illumine my path. 10
Mazmur 143:8-10
Konteks143:8 May I hear about your loyal love in the morning, 11
for I trust in you.
Show me the way I should go, 12
because I long for you. 13
143:9 Rescue me from my enemies, O Lord!
I run to you for protection. 14
143:10 Teach me to do what pleases you, 15
for you are my God.
May your kind presence 16
[25:8] 1 tn Heb “good and just.”
[25:8] 2 tn Heb “teaches sinners in the way.”
[25:9] 3 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
[25:9] 4 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
[25:9] 5 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
[32:8] 6 tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the
[32:8] 7 tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”
[32:8] 8 tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the
[119:105] 9 tn Many medieval Hebrew
[119:105] 10 tn Heb “[is] a lamp for my foot and a light for my path.”
[143:8] 11 tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.
[143:8] sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).
[143:8] 12 sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).
[143:8] 13 tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).
[143:9] 14 tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nastiy, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of kaf (כ) and nun (נ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’el, “to”) is well-attested.
[143:10] 15 tn Or “your will.” See Ps 40:8.
[143:10] 16 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).
[143:10] 17 tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.
[143:10] 18 sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.
