Mazmur 5:5

5:5 Arrogant people cannot stand in your presence; ¹ 

you hate ²  all who behave wickedly. ³ 

Mazmur 10:2

10:2 The wicked arrogantly chase the oppressed; ⁴ 

the oppressed are trapped ⁵  by the schemes the wicked have dreamed up. ⁶ 

Mazmur 10:5

10:5 He is secure at all times. ⁷ 

He has no regard for your commands; ⁸ 

he disdains all his enemies. ⁹ 

Mazmur 21:5-6

21:5 Your deliverance brings him great honor; ¹⁰ 

you give him majestic splendor. ¹¹ 

21:6 For you grant him lasting blessings;

you give him great joy by allowing him into your presence. ¹² 

Mazmur 31:21

31:21 The Lord deserves praise ¹³ 

for he demonstrated his amazing faithfulness to me when I was besieged by enemies. ¹⁴ 

Mazmur 33:16

33:16 No king is delivered by his vast army;

a warrior is not saved by his great might.

Mazmur 38:2

38:2 For your arrows pierce ¹⁵  me,

and your hand presses me down. ¹⁶ 

Mazmur 41:6

41:6 When someone comes to visit, ¹⁷  he pretends to be friendly; ¹⁸ 

he thinks of ways to defame me, ¹⁹ 

and when he leaves he slanders me. ²⁰ 

Mazmur 41:8

41:8 They say, ²¹ 

‘An awful disease ²²  overwhelms him, ²³ 

and now that he is bed-ridden he will never recover.’ ²⁴ 

Mazmur 45:8

45:8 All your garments are perfumed with ²⁵  myrrh, aloes, and cassia.

From the luxurious palaces ²⁶  comes the music of stringed instruments that makes you happy. ²⁷ 

Mazmur 49:13

49:13 This is the destiny of fools, ²⁸ 

and of those who approve of their philosophy. ²⁹  (Selah)

Mazmur 62:2

62:2 He alone is my protector ³⁰  and deliverer.

He is my refuge; ³¹  I will not be upended. ³² 

Mazmur 64:9

64:9 and all people will fear. ³³ 

They will proclaim ³⁴  what God has done,

and reflect on his deeds.

Mazmur 69:32

69:32 The oppressed look on – let them rejoice!

You who seek God, ³⁵  may you be encouraged! ³⁶ 

Mazmur 76:1

Psalm 76 ³⁷ 

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

76:1 God has revealed himself in Judah; ³⁸ 

in Israel his reputation ³⁹  is great.

Mazmur 76:7

76:7 You are awesome! Yes, you!

Who can withstand your intense anger? ⁴⁰ 

Mazmur 79:8

79:8 Do not hold us accountable for the sins of earlier generations! ⁴¹ 

Quickly send your compassion our way, ⁴² 

for we are in serious trouble! ⁴³ 

Mazmur 79:11

79:11 Listen to the painful cries of the prisoners! ⁴⁴ 

Use your great strength to set free those condemned to die! ⁴⁵ 

Mazmur 80:14

80:14 O God, invincible warrior, ⁴⁶  come back!

Look down from heaven and take notice!

Take care of this vine,

Mazmur 86:15

86:15 But you, O Lord, are a compassionate and merciful God.

You are patient ⁴⁷  and demonstrate great loyal love and faithfulness. ⁴⁸ 

Mazmur 102:10

102:10 because of your anger and raging fury.

Indeed, ⁴⁹  you pick me up and throw me away.

Mazmur 103:20

103:20 Praise the Lord, you angels of his,

you powerful warriors who carry out his decrees

and obey his orders! ⁵⁰ 

Mazmur 104:1

Psalm 104 ⁵¹ 

104:1 Praise the Lord, O my soul!

O Lord my God, you are magnificent. ⁵² 

You are robed in splendor and majesty.

Mazmur 111:1

Psalm 111 ⁵³ 

111:1 Praise the Lord!

I will give thanks to the Lord with my whole heart,

in the assembly of the godly and the congregation.

Mazmur 112:1

Psalm 112 ⁵⁴ 

112:1 Praise the Lord!

How blessed is the one ⁵⁵  who obeys ⁵⁶  the Lord,

who takes great delight in keeping his commands. ⁵⁷ 

Mazmur 119:159

119:159 See how I love your precepts!

O Lord, revive me with your loyal love!

Mazmur 139:14

139:14 I will give you thanks because your deeds are awesome and amazing. ⁵⁸ 

You knew me thoroughly; ⁵⁹ 

Mazmur 139:17

139:17 How difficult it is for me to fathom your thoughts about me, O God! ⁶⁰ 

How vast is their sum total! ⁶¹ 

Mazmur 145:7

145:7 They will talk about the fame of your great kindness, ⁶² 

and sing about your justice. ⁶³ 

Mazmur 147:1

Psalm 147 ⁶⁴ 

147:1 Praise the Lord,

for it is good to sing praises to our God!

Yes, ⁶⁵  praise is pleasant and appropriate!

Mazmur 150:2

150:2 Praise him for his mighty acts!

Praise him for his surpassing greatness!

[5:5]  ¹ tn Heb “before your eyes.”

[5:5]  ² sn You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5.

[5:5]  ³ tn Heb “all the workers of wickedness.”

[10:2]  ⁴ tn Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rasha’, “wicked”) and עָנִי (’aniy, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.

[10:2]  ⁵ tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.

[10:2]  ⁶ tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).

[10:5]  ⁷ tn Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”

[10:5]  ⁸ tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishÿfatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.

[10:5]  ⁹ tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.

[21:5]  ¹⁰ tn Or “great glory.”

[21:5]  ¹¹ tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.

[21:6]  ¹² tn Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a.

[31:21]  ¹³ tn Heb “blessed [be] the Lord.”

[31:21]  ¹⁴ tn Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the Lord answered his prayer for help. Verses 19-24 were apparently written after the Lord answered the prayer of vv. 1-18.

[38:2]  ¹⁵ tn The verb Hebrew נָחַת (nakhat) apparently here means “penetrate, pierce” (note the use of the Qal in Prov 17:10). The psalmist pictures the Lord as a warrior who shoots arrows at him (see Ps 7:12-13).

[38:2]  ¹⁶ tn Heb “and your hand [?] upon me.” The meaning of the verb נָחַת (nakhat) is unclear in this context. It is preferable to emend the form to וַתָּנַח (vattanakh) from the verb נוּחַ (nuakh, “rest”). In this case the text would read literally, “and your hand rests upon me” (see Isa 25:10, though the phrase is used in a positive sense there, unlike Ps 38:2).

[41:6]  ¹⁷ tn Heb “to see.”

[41:6]  ¹⁸ tn Heb “he speaks deceitfully.”

[41:6]  ¹⁹ tn Heb “his heart gathers sin to itself.”

[41:6]  ²⁰ tn Heb “he goes outside and speaks.”

[41:8]  ²¹ tn The words “they say” are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist’s enemies say about him (see v. 7a).

[41:8]  ²² tn Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.

[41:8]  ²³ tn Heb “is poured out on him.” The passive participle of יָצַק (yatsaq) is used.

[41:8]  ²⁴ tn Heb “and he who lies down will not again arise.”

[45:8]  ²⁵ tn The words “perfumed with” are supplied in the translation for clarification.

[45:8]  ²⁶ tn Heb “the palaces of ivory.” The phrase “palaces of ivory” refers to palaces that had ivory panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury. See 1 Kgs 22:39 and Amos 3:15.

[45:8]  ²⁷ tn Heb “from the palaces of ivory stringed instrument[s] make you happy.”

[49:13]  ²⁸ tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.

[49:13]  ²⁹ tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition -ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.

[62:2]  ³⁰ tn Heb “my high rocky summit.”

[62:2]  ³¹ tn Or “my elevated place” (see Ps 18:2).

[62:2]  ³² tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[64:9]  ³³ tc Many medieval Hebrew mss read וַיִּרְאוּ (vayyir’u, “and they will see”) instead of וַיִּירְאוּ (vayyirÿ’u, “and they will proclaim”).

[64:9]  ³⁴ tn Heb “the work of God,” referring to the judgment described in v. 7.

[69:32]  ³⁵ sn You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2).

[69:32]  ³⁶ tn Heb “may your heart[s] live.” See Ps 22:26.

[76:1]  ³⁷ sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.

[76:1]  ³⁸ tn Or “God is known in Judah.”

[76:1]  ³⁹ tn Heb “name,” which here stands metonymically for God’s reputation.

[76:7]  ⁴⁰ tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).

[79:8]  ⁴¹ tn Heb “do not remember against us sins, former.” Some understand “former” as an attributive adjective modifying sins, “former [i.e., chronologically prior] sins” (see BDB 911 s.v. רִאשׁוֹן). The present translation assumes that ראשׁנים (“former”) here refers to those who lived formerly, that is, the people’s ancestors (see Lam 5:7). The word is used in this way in Lev 26:45; Deut 19:14 and Eccl 1:11.

[79:8]  ⁴² tn Heb “may your compassion quickly confront us.” The prefixed verbal form is understood as a jussive, indicating a tone of prayer.

[79:8]  ⁴³ tn Heb “for we are very low.”

[79:11]  ⁴⁴ tn Heb “may the painful cry of the prisoner come before you.”

[79:11]  ⁴⁵ tn Heb “according to the greatness of your arm leave the sons of death.” God’s “arm” here symbolizes his strength to deliver. The verbal form הוֹתֵר (hoter) is a Hiphil imperative from יָתַר (yatar, “to remain; to be left over”). Here it must mean “to leave over; to preserve.” However, it is preferable to emend the form to הַתֵּר (hatter), a Hiphil imperative from נָתַר (natar, “be free”). The Hiphil form is used in Ps 105:20 of Pharaoh freeing Joseph from prison. The phrase “sons of death” (see also Ps 102:21) is idiomatic for those condemned to die.

[80:14]  ⁴⁶ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.

[86:15]  ⁴⁷ tn Heb “slow to anger.”

[86:15]  ⁴⁸ tn Heb “and great of loyal love and faithfulness.”

[86:15]  sn The psalmist’s confession of faith in this verse echoes Exod 34:6.

[102:10]  ⁴⁹ tn Or “for.”

[103:20]  ⁵⁰ tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”

[104:1]  ⁵¹ sn Psalm 104. The psalmist praises God as the ruler of the world who sustains all life.

[104:1]  ⁵² tn Heb “very great.”

[111:1]  ⁵³ sn Psalm 111. The psalmist praises God for his marvelous deeds, especially the way in which he provides for and delivers his people. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.

[112:1]  ⁵⁴ sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.

[112:1]  ⁵⁵ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.

[112:1]  ⁵⁶ tn Heb “fears.”

[112:1]  ⁵⁷ tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.

[139:14]  ⁵⁸ tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (pala’) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (pala’; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים, the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (nifla’ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).

[139:14]  ⁵⁹ tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.

[139:17]  ⁶⁰ tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).

[139:17]  ⁶¹ tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.

[145:7]  ⁶² tn Heb “the fame of the greatness of your goodness.”

[145:7]  ⁶³ tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”

[147:1]  ⁶⁴ sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.

[147:1]  ⁶⁵ tn Or “for.”