Mazmur 6:10

6:10 May all my enemies be humiliated ¹  and absolutely terrified! ² 

May they turn back and be suddenly humiliated!

Mazmur 10:4

10:4 The wicked man is so arrogant he always thinks,

“God won’t hold me accountable; he doesn’t care.” ³ 

Mazmur 15:3

15:3 He ⁴  does not slander, ⁵ 

or do harm to others, ⁶ 

or insult his neighbor. ⁷ 

Mazmur 18:24

18:24 The Lord rewarded me for my godly deeds; ⁸ 

he took notice of my blameless behavior. ⁹ 

Mazmur 25:3

25:3 Certainly none who rely on you will be humiliated.

Those who deal in treachery will be thwarted ¹⁰  and humiliated.

Mazmur 27:12

27:12 Do not turn me over to my enemies, ¹¹ 

for false witnesses who want to destroy me testify against me. ¹² 

Mazmur 41:11

41:11 By this ¹³  I know that you are pleased with me,

for my enemy does ¹⁴  not triumph ¹⁵  over me.

Mazmur 44:9

44:9 But ¹⁶  you rejected and embarrassed us!

You did not go into battle with our armies. ¹⁷ 

Mazmur 44:19

44:19 Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; ¹⁸ 

you have covered us with darkness. ¹⁹ 

Mazmur 45:9

45:9 Princesses ²⁰  are among your honored guests, ²¹ 

your bride ²²  stands at your right hand, wearing jewelry made with gold from Ophir. ²³ 

Mazmur 68:17

68:17 God has countless chariots;

they number in the thousands. ²⁴ 

The Lord comes from Sinai in holy splendor. ²⁵ 

Mazmur 73:27

73:27 Yes, ²⁶  look! Those far from you ²⁷  die;

you destroy everyone who is unfaithful to you. ²⁸ 

Mazmur 74:20

74:20 Remember your covenant promises, ²⁹ 

for the dark regions of the earth are full of places where violence rules. ³⁰ 

Mazmur 76:1

Psalm 76 ³¹ 

For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.

76:1 God has revealed himself in Judah; ³² 

in Israel his reputation ³³  is great.

Mazmur 80:5

80:5 You have given them tears as food; ³⁴ 

you have made them drink tears by the measure. ³⁵ 

Mazmur 80:16

80:16 It is burned ³⁶  and cut down.

They die because you are displeased with them. ³⁷ 

Mazmur 81:14

81:14 Then I would quickly subdue their enemies,

and attack ³⁸  their adversaries.”

Mazmur 86:8

86:8 None can compare to you among the gods, O Lord!

Your exploits are incomparable! ³⁹ 

Mazmur 89:28

89:28 I will always extend my loyal love to him,

and my covenant with him is secure. ⁴⁰ 

Mazmur 90:5

90:5 You bring their lives to an end and they “fall asleep.” ⁴¹ 

In the morning they are like the grass that sprouts up;

Mazmur 96:12

96:12 Let the fields and everything in them celebrate!

Then let the trees of the forest shout with joy

Mazmur 104:7

104:7 Your shout made the waters retreat;

at the sound of your thunderous voice they hurried off –

Mazmur 111:10

111:10 To obey the Lord is the fundamental principle for wise living; ⁴² 

all who carry out his precepts acquire good moral insight. ⁴³ 

He will receive praise forever. ⁴⁴ 

Mazmur 118:12

118:12 They surrounded me like bees.

But they disappeared as quickly ⁴⁵  as a fire among thorns. ⁴⁶ 

Indeed, in the name of the Lord I pushed them away.

Mazmur 119:116

119:116 Sustain me as you promised, ⁴⁷  so that I will live. ⁴⁸ 

Do not disappoint me! ⁴⁹ 

Mazmur 129:8

129:8 Those who pass by will not say, ⁵⁰ 

“May you experience the Lord’s blessing!

We pronounce a blessing on you in the name of the Lord.”

[6:10]  ¹ tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.

[6:10]  ² tn Heb “and may they be very terrified.” The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the Lord to turn the tables and cause his enemies to know what absolute terror feels like.

[10:4]  ³ tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).

[15:3]  ⁴ sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.

[15:3]  ⁵ tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.

[15:3]  ⁶ tn Or “his fellow.”

[15:3]  ⁷ tn Heb “and he does not lift up an insult against one who is near to him.”

[18:24]  ⁸ tn Heb “according to my righteousness.”

[18:24]  ⁹ tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.

[25:3]  ¹⁰ tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).

[27:12]  ¹¹ tn Heb “do not give me over to the desire of my enemies.”

[27:12]  ¹² tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.

[41:11]  ¹³ sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321.

[41:11]  ¹⁴ tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).

[41:11]  ¹⁵ tn Heb “shout.”

[44:9]  ¹⁶ tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.

[44:9]  ¹⁷ tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).

[44:19]  ¹⁸ tn Heb “yet you have battered us in a place of jackals.”

[44:19]  ¹⁹ tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל+מָוֶת [mavet + tsel]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness” (cf. NIV, NRSV). An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 44:19 darkness symbolizes defeat and humiliation.

[45:9]  ²⁰ tn Heb “daughters of kings.”

[45:9]  ²¹ tn Heb “valuable ones.” The form is feminine plural.

[45:9]  ²² tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.

[45:9]  ²³ tn Heb “a consort stands at your right hand, gold of Ophir.”

[45:9]  sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.

[68:17]  ²⁴ tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”

[68:17]  ²⁵ tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).

[73:27]  ²⁶ tn Or “for.”

[73:27]  ²⁷ sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.

[73:27]  ²⁸ tn Heb “everyone who commits adultery from you.”

[74:20]  ²⁹ tc Heb “look at the covenant.” The LXX reads “your covenant,” which seems to assume a second person pronominal suffix. The suffix may have been accidentally omitted by haplography. Note that the following word (כִּי) begins with kaf (כ).

[74:20]  ³⁰ tn Heb “for the dark places of the earth are full of dwelling places of violence.” The “dark regions” are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts “dark regions” refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6).

[76:1]  ³¹ sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.

[76:1]  ³² tn Or “God is known in Judah.”

[76:1]  ³³ tn Heb “name,” which here stands metonymically for God’s reputation.

[80:5]  ³⁴ tn Heb “you have fed them the food of tears.”

[80:5]  ³⁵ tn Heb “[by] the third part [of a measure].” The Hebrew term שָׁלִישׁ (shalish, “third part [of a measure]”) occurs only here and in Isa 40:12.

[80:16]  ³⁶ tn Heb “burned with fire.”

[80:16]  ³⁷ tn Heb “because of the rebuke of your face they perish.”

[81:14]  ³⁸ tn Heb “turn my hand against.” The idiom “turn the hand against” has the nuance of “strike with the hand, attack” (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7).

[86:8]  ³⁹ tn Heb “and there are none like your acts.”

[89:28]  ⁴⁰ tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”

[90:5]  ⁴¹ tn Heb “you bring them to an end [with] sleep.” The Hebrew verb זָרַם (zaram) has traditionally been taken to mean “flood” or “overwhelm” (note the Polel form of a root זרם in Ps 77:17, where the verb is used of the clouds pouring down rain). However, the verb form here is Qal, not Polel, and is better understood as a homonym meaning “to make an end [of life].” The term שֵׁנָה (shenah, “sleep”) can be taken as an adverbial accusative; it is a euphemism here for death (see Ps 76:5-6).

[111:10]  ⁴² tn Heb “the beginning of wisdom [is] the fear of the Lord.”

[111:10]  ⁴³ tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.

[111:10]  ⁴⁴ tn Heb “his praise stands forever.”

[118:12]  ⁴⁵ tn Heb “were extinguished.”

[118:12]  ⁴⁶ tn The point seems to be that the hostility of the nations (v. 10) is short-lived, like a fire that quickly devours thorns and then burns out. Some, attempting to create a better parallel with the preceding line, emend דֹּעֲכוּ (do’akhu, “they were extinguished”) to בָּעֲרוּ (ba’aru, “they burned”). In this case the statement emphasizes their hostility.

[119:116]  ⁴⁷ tn Heb “according to your word.”

[119:116]  ⁴⁸ tn The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:116]  ⁴⁹ tn Heb “do not make me ashamed of my hope.” After the Hebrew verb בּוֹשׁ (bosh, “to be ashamed”) the preposition מִן (min, “from”) often introduces the reason for shame.

[129:8]  ⁵⁰ tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.