Mazmur 2:8

2:8 Ask me,

and I will give you the nations as your inheritance, ¹ 

the ends of the earth as your personal property.

Mazmur 8:9

8:9 O Lord, our Lord, ² 

how magnificent ³  is your reputation ⁴  throughout the earth! ⁵ 

Mazmur 22:3

22:3 You are holy;

you sit as king receiving the praises of Israel. ⁶ 

Mazmur 22:10

22:10 I have been dependent on you since birth; ⁷ 

from the time I came out of my mother’s womb you have been my God. ⁸ 

Mazmur 25:4

25:4 Make me understand your ways, O Lord!

Teach me your paths! ⁹ 

Mazmur 25:16

25:16 Turn toward me and have mercy on me,

for I am alone ¹⁰  and oppressed!

Mazmur 26:6

26:6 I maintain a pure lifestyle, ¹¹ 

so I can appear before your altar, ¹²  O Lord,

Mazmur 27:7

27:7 Hear me, ¹³  O Lord, when I cry out!

Have mercy on me and answer me!

Mazmur 44:12

44:12 You sold ¹⁴  your people for a pittance; ¹⁵ 

you did not ask a high price for them. ¹⁶ 

Mazmur 45:6

45:6 Your throne, ¹⁷  O God, is permanent. ¹⁸ 

The scepter ¹⁹  of your kingdom is a scepter of justice.

Mazmur 59:9

59:9 You are my source of strength! I will wait for you! ²⁰ 

For God is my refuge. ²¹ 

Mazmur 63:6

63:6 whenever ²²  I remember you on my bed,

and think about you during the nighttime hours.

Mazmur 69:7

69:7 For I suffer ²³  humiliation for your sake ²⁴ 

and am thoroughly disgraced. ²⁵ 

Mazmur 72:2

72:2 Then he will judge ²⁶  your people fairly,

and your oppressed ones ²⁷  equitably.

Mazmur 73:22

73:22 I was ignorant ²⁸  and lacked insight; ²⁹ 

I was as senseless as an animal before you. ³⁰ 

Mazmur 77:17

77:17 The clouds poured down rain; ³¹ 

the skies thundered. ³² 

Yes, your arrows ³³  flashed about.

Mazmur 80:3

80:3 O God, restore us!

Smile on us! ³⁴  Then we will be delivered! ³⁵ 

Mazmur 83:16

83:16 Cover ³⁶  their faces with shame,

so they might seek ³⁷  you, ³⁸  O Lord.

Mazmur 85:2

85:2 You pardoned ³⁹  the wrongdoing of your people;

you forgave ⁴⁰  all their sin. (Selah)

Mazmur 85:6

85:6 Will you not revive us once more?

Then your people will rejoice in you!

Mazmur 88:2

88:2 Listen to my prayer! ⁴¹ 

Pay attention ⁴²  to my cry for help!

Mazmur 88:17

88:17 They surround me like water all day long;

they join forces and encircle me. ⁴³ 

Mazmur 89:15

89:15 How blessed are the people who worship you! ⁴⁴ 

O Lord, they experience your favor. ⁴⁵ 

Mazmur 89:17

89:17 For you give them splendor and strength. ⁴⁶ 

By your favor we are victorious. ⁴⁷ 

Mazmur 90:7

90:7 Yes, ⁴⁸  we are consumed by your anger;

we are terrified by your wrath.

Mazmur 91:10

91:10 No harm will overtake ⁴⁹  you;

no illness ⁵⁰  will come near your home. ⁵¹ 

Mazmur 94:1

Psalm 94 ⁵² 

94:1 O Lord, the God who avenges!

O God who avenges, reveal your splendor! ⁵³ 

Mazmur 94:5

94:5 O Lord, they crush your people;

they oppress the nation that belongs to you. ⁵⁴ 

Mazmur 102:12

102:12 But you, O Lord, rule forever, ⁵⁵ 

and your reputation endures. ⁵⁶ 

Mazmur 106:1

Psalm 106 ⁵⁷ 

106:1 Praise the Lord!

Give thanks to the Lord, for he is good,

and his loyal love endures! ⁵⁸ 

Mazmur 119:16

119:16 I find delight ⁵⁹  in your statutes;

I do not forget your instructions. ⁶⁰ 

Mazmur 119:23

119:23 Though rulers plot and slander me, ⁶¹ 

your servant meditates on your statutes.

Mazmur 119:29

119:29 Remove me from the path of deceit! ⁶² 

Graciously give me ⁶³  your law!

Mazmur 119:32-33

119:32 I run along the path of your commands,

for you enable me to do so. ⁶⁴ 

ה (He)

119:33 Teach me, O Lord, the lifestyle prescribed by your statutes, ⁶⁵ 

so that I might observe it continually. ⁶⁶ 

Mazmur 119:37

119:37 Turn my eyes away from what is worthless! ⁶⁷ 

Revive me with your word! ⁶⁸ 

Mazmur 119:43-44

119:43 Do not completely deprive me of a truthful testimony, ⁶⁹ 

for I await your justice.

119:44 Then I will keep ⁷⁰  your law continually

now and for all time. ⁷¹ 

Mazmur 119:48

119:48 I will lift my hands to ⁷²  your commands,

which I love,

and I will meditate on your statutes.

Mazmur 119:52

119:52 I remember your ancient regulations, ⁷³ 

O Lord, and console myself. ⁷⁴ 

Mazmur 119:54

119:54 Your statutes have been my songs ⁷⁵ 

in the house where I live. ⁷⁶ 

Mazmur 119:63

119:63 I am a friend to all your loyal followers, ⁷⁷ 

and to those who keep your precepts.

Mazmur 119:83

119:83 For ⁷⁸  I am like a wineskin ⁷⁹  dried up in smoke. ⁸⁰ 

I do not forget your statutes.

Mazmur 119:91

119:91 Today they stand firm by your decrees,

for all things are your servants.

Mazmur 119:108

119:108 O Lord, please accept the freewill offerings of my praise! ⁸¹ 

Teach me your regulations!

Mazmur 119:117

119:117 Support me, so that I will be delivered.

Then I will focus ⁸²  on your statutes continually.

Mazmur 119:132

119:132 Turn toward me and extend mercy to me,

as you typically do to your loyal followers. ⁸³ 

Mazmur 119:152

119:152 I learned long ago that

you ordained your rules to last. ⁸⁴ 

Mazmur 119:155

119:155 The wicked have no chance for deliverance, ⁸⁵ 

for they do not seek your statutes.

Mazmur 119:160

119:160 Your instructions are totally reliable;

all your just regulations endure. ⁸⁶ 

Mazmur 119:169-170

ת (Tav)

119:169 Listen to my cry for help, ⁸⁷  O Lord!

Give me insight by your word!

119:170 Listen to my appeal for mercy! ⁸⁸ 

Deliver me, as you promised. ⁸⁹ 

Mazmur 119:173

119:173 May your hand help me,

for I choose to obey ⁹⁰  your precepts.

Mazmur 119:175

119:175 May I ⁹¹  live and praise you!

May your regulations help me! ⁹² 

Mazmur 130:3

130:3 If you, O Lord, were to keep track of ⁹³  sins,

O Lord, who could stand before you? ⁹⁴ 

Mazmur 132:9

132:9 May your priests be clothed with integrity! ⁹⁵ 

May your loyal followers shout for joy!

Mazmur 135:13

135:13 O Lord, your name endures, ⁹⁶ 

your reputation, O Lord, lasts. ⁹⁷ 

Mazmur 138:3

138:3 When ⁹⁸  I cried out for help, you answered me.

You made me bold and energized me. ⁹⁹ 

Mazmur 138:5

138:5 Let them sing about the Lord’s deeds, ¹⁰⁰ 

for the Lord’s splendor is magnificent. ¹⁰¹ 

Mazmur 143:5

143:5 I recall the old days; ¹⁰² 

I meditate on all you have done;

I reflect on your accomplishments. ¹⁰³ 

Mazmur 144:6

144:6 Hurl lightning bolts and scatter them!

Shoot your arrows and rout them! ¹⁰⁴ 

[2:8]  ¹ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[8:9]  ² tn The plural form of the title emphasizes the Lord’s absolute sovereignty.

[8:9]  ³ tn Or “awesome, majestic.”

[8:9]  ⁴ tn Heb “name,” which here stands metonymically for God’s reputation.

[8:9]  ⁵ sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.

[22:3]  ⁶ tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the Lord as sitting enthroned as king in his temple, receiving the praises that his people Israel offer up to him.

[22:10]  ⁷ tn Heb “upon you I was cast from [the] womb.”

[22:10]  ⁸ tn Heb “from the womb of my mother you [have been] my God.”

[22:10]  sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).

[25:4]  ⁹ sn Teach me your paths. In this context the Lord’s “ways” and “paths” refer to the moral principles which the Lord prescribes for his followers. See vv. 8-10.

[25:16]  ¹⁰ tn That is, helpless and vulnerable.

[26:6]  ¹¹ tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.

[26:6]  ¹² tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.

[27:7]  ¹³ tn Heb “my voice.”

[44:12]  ¹⁴ tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

[44:12]  ¹⁵ tn Heb “for what is not wealth.”

[44:12]  ¹⁶ tn Heb “you did not multiply their purchase prices.”

[45:6]  ¹⁷ sn The king’s throne here symbolizes his rule.

[45:6]  ¹⁸ tn Or “forever and ever.”

[45:6]  sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.

[45:6]  ¹⁹ sn The king’s scepter symbolizes his royal authority.

[59:9]  ²⁰ tc Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (’eshmorah, “I will watch”) to אֱזַמֵּרָה (’ezammerah, “I will sing praises [to you]”) See v. 17.

[59:9]  ²¹ tn Or “my elevated place” (see Ps 18:2).

[63:6]  ²² tn The Hebrew term אִם (’im) is used here in the sense of “when; whenever,” as in Ps 78:34.

[69:7]  ²³ tn Heb “carry, bear.”

[69:7]  ²⁴ tn Heb “on account of you.”

[69:7]  ²⁵ tn Heb “and shame covers my face.”

[72:2]  ²⁶ tn The prefixed verbal form appears to be an imperfect, not a jussive.

[72:2]  ²⁷ sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).

[73:22]  ²⁸ tn Or “brutish, stupid.”

[73:22]  ²⁹ tn Heb “and I was not knowing.”

[73:22]  ³⁰ tn Heb “an animal I was with you.”

[77:17]  ³¹ tn Heb “water.”

[77:17]  ³² tn Heb “a sound the clouds gave.”

[77:17]  ³³ tn The lightning accompanying the storm is portrayed as the Lord’s “arrows” (see v. 18).

[80:3]  ³⁴ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

[80:3]  ³⁵ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[83:16]  ³⁶ tn Heb “fill.”

[83:16]  ³⁷ tn After the preceding imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose or result (“then they will seek”).

[83:16]  ³⁸ tn Heb “your name,” which stands here for God’s person.

[85:2]  ³⁹ tn Heb “lifted up.”

[85:2]  ⁴⁰ tn Heb “covered over.”

[88:2]  ⁴¹ tn Heb “may my prayer come before you.” The prefixed verbal form is understood as a jussive, indicating the psalmist’s desire or prayer.

[88:2]  ⁴² tn Heb “turn your ear.”

[88:17]  ⁴³ tn Heb “they encircle me together.”

[89:15]  ⁴⁴ tn Heb “who know the shout.” “Shout” here refers to the shouts of the Lord’s worshipers (see Pss 27:6; 33:3; 47:5).

[89:15]  ⁴⁵ tn Heb “in the light of your face they walk.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 80:3, 7, 19; Dan 9:17).

[89:17]  ⁴⁶ tn Heb “for the splendor of their strength [is] you.”

[89:17]  ⁴⁷ tn Heb “you lift up our horn,” or if one follows the marginal reading (Qere), “our horn is lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; 92:10; Lam 2:17).

[90:7]  ⁴⁸ tn Or “for.”

[91:10]  ⁴⁹ tn Or “confront.”

[91:10]  ⁵⁰ tn For this sense of the Hebrew term נגע see Ps 38:11.

[91:10]  ⁵¹ tn Heb “your tent.”

[94:1]  ⁵² sn Psalm 94. The psalmist asks God to judge the wicked and affirms his confidence in God’s justice.

[94:1]  ⁵³ tn Heb “shine forth” (see Pss 50:2; 80:1).

[94:5]  ⁵⁴ tn Or “your inheritance.”

[102:12]  ⁵⁵ tn Heb “sit” (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization.

[102:12]  ⁵⁶ tn Heb “and your remembrance [is] for a generation and a generation.”

[106:1]  ⁵⁷ sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.

[106:1]  ⁵⁸ tn Heb “for forever [is] his loyal love.”

[119:16]  ⁵⁹ tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”

[119:16]  ⁶⁰ tn Heb “your word.” Many medieval Hebrew mss as well as the LXX read the plural here.

[119:23]  ⁶¹ tn Heb “though rulers sit, about me they talk together.” (For another example of the Niphal of דָּבַר (davar) used with a suffixed form of the preposition ב, see Ezek 33:30.)

[119:29]  ⁶² tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.

[119:29]  ⁶³ tn Heb “be gracious to me.” The verb is used metonymically here for “graciously giving” the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)

[119:32]  ⁶⁴ tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The Lord gives the psalmist the desire and moral understanding that are foundational to the willing obedience depicted metaphorically in the preceding line. In Isa 60:5 the expression “your heart will be wide” means “your heart will swell with pride,” but here the nuance appears to be different.

[119:33]  ⁶⁵ tn Heb “the way of your statutes.”

[119:33]  ⁶⁶ tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (’eqev) is understood to mean “end” here. Another option is to take עֵקֶב (’eqev) as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”

[119:37]  ⁶⁷ tn Heb “Make my eyes pass by from looking at what is worthless.”

[119:37]  ⁶⁸ tn Heb “by your word.”

[119:43]  ⁶⁹ tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the Lord’s loyal love (vv. 41-42), but if God does not intervene, the psalmist will be deprived of doing so, for the evidence of such love (i.e., deliverance) will be lacking.

[119:44]  ⁷⁰ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the negated jussive (see v. 43).

[119:44]  ⁷¹ tn Or “forever and ever.”

[119:48]  ⁷² tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).

[119:52]  ⁷³ tn Heb “I remember your regulations from of old.” The prepositional phrase “from of old” apparently modifies “your regulations,” alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, “I have long remembered your regulations.”

[119:52]  ⁷⁴ tn Or “find comfort.”

[119:54]  ⁷⁵ tn Heb “songs were your statutes to me.”

[119:54]  ⁷⁶ tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).

[119:63]  ⁷⁷ tn Heb “to all who fear you.”

[119:83]  ⁷⁸ tn Or “even though.”

[119:83]  ⁷⁹ tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).

[119:83]  ⁸⁰ tn Heb “in the smoke.”

[119:108]  ⁸¹ tn Heb “of my mouth.”

[119:117]  ⁸² tn Or “and that I might focus.” The two cohortatives with vav (ו) conjunctive indicate purpose/result after the imperative at the beginning of the verse.

[119:132]  ⁸³ tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the Lord’s loyal followers. See Pss 5:11; 69:36; Isa 56:6.

[119:152]  ⁸⁴ tn Heb “long ago I knew concerning your rules, that forever you established them.” See v. 89 for the same idea. The translation assumes that the preposition מִן (min) prefixed to “your rules” introduces the object of the verb יָדַע (yada’), as in 1 Sam 23:23. Another option is that the preposition indicates source, in which case one might translate, “Long ago I realized from your rules that forever you established them” (cf. NIV, NRSV).

[119:155]  ⁸⁵ tn Heb “far from the wicked [is] deliverance.”

[119:160]  ⁸⁶ tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.

[119:169]  ⁸⁷ tn Heb “may my cry approach before you.”

[119:170]  ⁸⁸ tn Heb “may my appeal for mercy come before you.”

[119:170]  ⁸⁹ tn Heb “according to your speech.”

[119:173]  ⁹⁰ tn The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.

[119:175]  ⁹¹ tn Heb “my life.”

[119:175]  ⁹² tn God’s regulations will “help” the psalmist by giving him moral and ethical guidance.

[130:3]  ⁹³ tn Heb “observe.”

[130:3]  ⁹⁴ tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”

[132:9]  ⁹⁵ tn Or “righteousness.”

[135:13]  ⁹⁶ tn Or “is forever.”

[135:13]  ⁹⁷ tn Heb “O Lord, your remembrance [is] for a generation and a generation.” See Ps 102:12.

[138:3]  ⁹⁸ tn Heb “in the day.”

[138:3]  ⁹⁹ tn Heb “you made me bold in my soul [with] strength.”

[138:5]  ¹⁰⁰ tn Heb “ways.”

[138:5]  ¹⁰¹ tn Heb “great.”

[143:5]  ¹⁰² tn Or “ancient times”; Heb “days from before.”

[143:5]  ¹⁰³ tn Heb “the work of your hands.”

[144:6]  ¹⁰⁴ sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).