Mazmur 13:1-2
KonteksFor the music director; a psalm of David.
13:1 How long, Lord, will you continue to ignore me? 2
How long will you pay no attention to me? 3
and suffer in broad daylight? 5
How long will my enemy gloat over me? 6
Mazmur 63:1-3
KonteksA psalm of David, written when he was in the Judean wilderness. 8
63:1 O God, you are my God! I long for you! 9
My soul thirsts 10 for you,
my flesh yearns for you,
in a dry and parched 11 land where there is no water.
63:2 Yes, 12 in the sanctuary I have seen you, 13
and witnessed 14 your power and splendor.
63:3 Because 15 experiencing 16 your loyal love is better than life itself,
my lips will praise you.
Mazmur 73:25
Konteks73:25 Whom do I have in heaven but you?
I desire no one but you on earth. 17
Mazmur 77:10-12
Konteks77:10 Then I said, “I am sickened by the thought
that the sovereign One 18 might become inactive. 19
77:11 I will remember the works of the Lord.
Yes, I will remember the amazing things you did long ago! 20
77:12 I will think about all you have done;
I will reflect upon your deeds!”
Mazmur 84:2
Konteks84:2 I desperately want to be 21
in the courts of the Lord’s temple. 22
My heart and my entire being 23 shout for joy
to the living God.
Mazmur 143:5-6
Konteks143:5 I recall the old days; 24
I meditate on all you have done;
I reflect on your accomplishments. 25
[13:1] 1 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.
[13:1] 2 tn Heb “will you forget me continually.”
[13:1] 3 tn Heb “will you hide your face from me.”
[13:2] 4 tn Heb “How long will I put counsel in my being?”
[13:2] 5 tn Heb “[with] grief in my heart by day.”
[13:2] 6 tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”
[63:1] 7 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.
[63:1] 8 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.
[63:1] 9 tn Or “I will seek you.”
[63:1] 11 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.
[63:2] 12 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
[63:2] 13 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”
[63:2] 14 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[63:3] 15 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).
[63:3] 16 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.
[73:25] 17 tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.
[77:10] 18 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[77:10] 19 tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.
[77:11] 20 tn Heb “yes, I will remember from old your wonders.”
[77:11] sn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future.
[84:2] 21 tn Heb “my soul longs, it even pines for.”
[84:2] 22 tn Heb “the courts of the
[84:2] 23 tn Heb “my flesh,” which stands for his whole person and being.
[143:5] 24 tn Or “ancient times”; Heb “days from before.”
[143:5] 25 tn Heb “the work of your hands.”
[143:6] 26 tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.
[143:6] 27 tn Heb “faint” or “weary.” See Ps 63:1.
[143:6] 28 tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition -כְּ (kÿ, “like”) to -בְּ (bÿ, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).
