Mazmur 7:5

7:5 may an enemy relentlessly chase ¹  me ²  and catch me; ³ 

may he trample me to death ⁴ 

and leave me lying dishonored in the dust. ⁵  (Selah)

Mazmur 8:3

8:3 When I look up at the heavens, which your fingers made,

and see the moon and the stars, which you set in place, ⁶ 

Mazmur 9:6

9:6 The enemy’s cities have been reduced to permanent ruins; ⁷ 

you destroyed their cities; ⁸ 

all memory of the enemies has perished. ⁹ 

Mazmur 9:13

9:13 when they prayed: ¹⁰ 

“Have mercy on me, ¹¹  Lord!

See how I am oppressed by those who hate me, ¹² 

O one who can snatch me away ¹³  from the gates of death!

Mazmur 9:15

9:15 The nations fell ¹⁴  into the pit they had made;

their feet were caught in the net they had hidden. ¹⁵ 

Mazmur 10:18

10:18 You defend ¹⁶  the fatherless and oppressed, ¹⁷ 

so that mere mortals may no longer terrorize them. ¹⁸ 

Mazmur 13:5

13:5 But I ¹⁹  trust in your faithfulness.

May I rejoice because of your deliverance! ²⁰ 

Mazmur 17:4

17:4 As for the actions of people ²¹  –

just as you have commanded,

I have not followed in the footsteps of violent men. ²² 

Mazmur 20:2

20:2 May he send you help from his temple; ²³ 

from Zion may he give you support!

Mazmur 21:11

21:11 Yes, ²⁴  they intend to do you harm; ²⁵ 

they dream up a scheme, ²⁶  but they do not succeed. ²⁷ 

Mazmur 25:3

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

Those who deal in treachery will be thwarted ²⁸  and humiliated.

Mazmur 27:12

27:12 Do not turn me over to my enemies, ²⁹ 

for false witnesses who want to destroy me testify against me. ³⁰ 

Mazmur 30:6

30:6 In my self-confidence I said,

“I will never be upended.” ³¹ 

Mazmur 31:15

31:15 You determine my destiny! ³² 

Rescue me from the power of my enemies and those who chase me.

Mazmur 32:4

32:4 For day and night you tormented me; ³³ 

you tried to destroy me ³⁴  in the intense heat ³⁵  of summer. ³⁶  (Selah)

Mazmur 32:9

32:9 Do not be ³⁷  like an unintelligent horse or mule, ³⁸ 

which will not obey you

unless they are controlled by a bridle and bit. ³⁹ 

Mazmur 34:9

34:9 Remain loyal to ⁴⁰  the Lord, you chosen people of his, ⁴¹ 

for his loyal followers ⁴²  lack nothing!

Mazmur 41:3

41:3 The Lord supports ⁴³  him on his sickbed;

you completely heal him from his illness. ⁴⁴ 

Mazmur 44:8

44:8 In God I boast all day long,

and we will continually give thanks to your name. (Selah)

Mazmur 45:12

45:12 Rich people from Tyre ⁴⁵ 

will seek your favor by bringing a gift. ⁴⁶ 

Mazmur 48:11

48:11 Mount Zion rejoices;

the towns ⁴⁷  of Judah are happy, ⁴⁸ 

because of your acts of judgment. ⁴⁹ 

Mazmur 51:12

51:12 Let me again experience the joy of your deliverance!

Sustain me by giving me the desire to obey! ⁵⁰ 

Mazmur 52:6

52:6 When the godly see this, they will be filled with awe,

and will mock the evildoer, saying: ⁵¹ 

Mazmur 54:6

54:6 With a freewill offering I will sacrifice ⁵²  to you!

I will give thanks to your name, O Lord, for it is good!

Mazmur 57:5

57:5 Rise up ⁵³  above the sky, O God!

May your splendor cover the whole earth! ⁵⁴ 

Mazmur 57:11

57:11 Rise up ⁵⁵  above the sky, O God!

May your splendor cover the whole earth! ⁵⁶ 

Mazmur 59:4

59:4 Though I have done nothing wrong, ⁵⁷  they are anxious to attack. ⁵⁸ 

Spring into action and help me! Take notice of me! ⁵⁹ 

Mazmur 59:17

59:17 You are my source of strength! I will sing praises to you! ⁶⁰ 

For God is my refuge, ⁶¹  the God who loves me. ⁶² 

Mazmur 61:8

61:8 Then I will sing praises to your name continually, ⁶³ 

as I fulfill ⁶⁴  my vows day after day.

Mazmur 68:8

68:8 the earth shakes,

yes, the heavens pour down rain

before God, the God of Sinai, ⁶⁵ 

before God, the God of Israel. ⁶⁶ 

Mazmur 69:16

69:16 Answer me, O Lord, for your loyal love is good! ⁶⁷ 

Because of your great compassion, turn toward me!

Mazmur 71:15

71:15 I will tell about your justice,

and all day long proclaim your salvation, ⁶⁸ 

though I cannot fathom its full extent. ⁶⁹ 

Mazmur 74:7-8

74:7 They set your sanctuary on fire;

they desecrate your dwelling place by knocking it to the ground. ⁷⁰ 

74:8 They say to themselves, ⁷¹ 

“We will oppress all of them.” ⁷² 

They burn down all the places where people worship God in the land. ⁷³ 

Mazmur 74:21-22

74:21 Do not let the afflicted be turned back in shame!

Let the oppressed and poor praise your name! ⁷⁴ 

74:22 Rise up, O God! Defend your honor! ⁷⁵ 

Remember how fools insult you all day long! ⁷⁶ 

Mazmur 76:6

76:6 At the sound of your battle cry, ⁷⁷  O God of Jacob,

both rider ⁷⁸  and horse “fell asleep.” ⁷⁹ 

Mazmur 77:13

77:13 ⁸⁰ O God, your deeds are extraordinary! ⁸¹ 

What god can compare to our great God? ⁸² 

Mazmur 79:12

79:12 Pay back our neighbors in full! ⁸³ 

May they be insulted the same way they insulted you, O Lord! ⁸⁴ 

Mazmur 80:17

80:17 May you give support to the one you have chosen, ⁸⁵ 

to the one whom you raised up for yourself! ⁸⁶ 

Mazmur 83:3

83:3 They carefully plot ⁸⁷  against your people,

and make plans to harm ⁸⁸  the ones you cherish. ⁸⁹ 

Mazmur 83:15

83:15 chase them with your gale winds,

and terrify ⁹⁰  them with your windstorm.

Mazmur 84:4

84:4 How blessed ⁹¹  are those who live in your temple

and praise you continually! (Selah)

Mazmur 85:7

85:7 O Lord, show us your loyal love!

Bestow on us your deliverance!

Mazmur 89:5

89:5 O Lord, the heavens ⁹²  praise your amazing deeds,

as well as your faithfulness in the angelic assembly. ⁹³ 

Mazmur 89:7

89:7 a God who is honored ⁹⁴  in the great angelic assembly, ⁹⁵ 

and more awesome than ⁹⁶  all who surround him?

Mazmur 89:11

89:11 The heavens belong to you, as does the earth.

You made the world and all it contains. ⁹⁷ 

Mazmur 89:51

89:51 Your enemies, O Lord, hurl insults;

they insult your chosen king as they dog his footsteps. ⁹⁸ 

Mazmur 91:7

91:7 Though a thousand may fall beside you,

and a multitude on your right side,

it ⁹⁹  will not reach you.

Mazmur 93:4

93:4 Above the sound of the surging water, ¹⁰⁰ 

and the mighty waves of the sea,

the Lord sits enthroned in majesty. ¹⁰¹ 

Mazmur 102:9

102:9 For I eat ashes as if they were bread, ¹⁰² 

and mix my drink with my tears, ¹⁰³ 

Mazmur 104:3

104:3 and lays the beams of the upper rooms of his palace on the rain clouds. ¹⁰⁴ 

He makes the clouds his chariot,

and travels along on the wings of the wind. ¹⁰⁵ 

Mazmur 104:7

104:7 Your shout made the waters retreat;

at the sound of your thunderous voice they hurried off –

Mazmur 104:13

104:13 He waters the mountains from the upper rooms of his palace; ¹⁰⁶ 

the earth is full of the fruit you cause to grow. ¹⁰⁷ 

Mazmur 106:8

106:8 Yet he delivered them for the sake of his reputation, ¹⁰⁸ 

that he might reveal his power.

Mazmur 108:5-6

108:5 Rise up ¹⁰⁹  above the sky, O God!

May your splendor cover the whole earth! ¹¹⁰ 

108:6 Deliver by your power ¹¹¹  and answer me,

so that the ones you love may be safe. ¹¹² 

Mazmur 118:27

118:27 The Lord is God and he has delivered us. ¹¹³ 

Tie the offering ¹¹⁴  with ropes

to the horns of the altar! ¹¹⁵ 

Mazmur 119:71

119:71 It was good for me to suffer,

so that I might learn your statutes.

Mazmur 119:88

119:88 Revive me with ¹¹⁶  your loyal love,

that I might keep ¹¹⁷  the rules you have revealed. ¹¹⁸ 

Mazmur 119:116

119:116 Sustain me as you promised, ¹¹⁹  so that I will live. ¹²⁰ 

Do not disappoint me! ¹²¹ 

Mazmur 119:159

119:159 See how I love your precepts!

O Lord, revive me with your loyal love!

Mazmur 138:4

138:4 Let all the kings of the earth give thanks ¹²²  to you, O Lord,

when they hear the words you speak. ¹²³ 

Mazmur 138:6

138:6 Though the Lord is exalted, he takes note of the lowly,

and recognizes the proud from far away.

Mazmur 139:15

139:15 my bones were not hidden from you,

when ¹²⁴  I was made in secret

and sewed together in the depths of the earth. ¹²⁵ 

Mazmur 140:12--141:1

140:12 I know ¹²⁶  that the Lord defends the cause of the oppressed

and vindicates the poor. ¹²⁷ 

140:13 Certainly the godly will give thanks to your name;

the morally upright will live in your presence.

Psalm 141 ¹²⁸ 

A psalm of David.

141:1 O Lord, I cry out to you. Come quickly to me!

Pay attention to me when I cry out to you!

Mazmur 141:8

141:8 Surely I am looking to you, ¹²⁹  O sovereign Lord.

In you I take shelter.

Do not expose me to danger! ¹³⁰ 

Mazmur 143:1

Psalm 143 ¹³¹ 

A psalm of David.

143:1 O Lord, hear my prayer!

Pay attention to my plea for help!

Because of your faithfulness and justice, answer me!

Mazmur 145:7

145:7 They will talk about the fame of your great kindness, ¹³² 

and sing about your justice. ¹³³ 

[7:5]  ¹ tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.

[7:5]  ² tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5]  ³ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5]  ⁴ tn Heb “and may he trample down to the earth my life.”

[7:5]  ⁵ tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.

[8:3]  ⁶ tn Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.

[9:6]  ⁷ tn Heb “the enemy – they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’oyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yÿhvah, “the Lord”) in v. 7.

[9:6]  ⁸ tn Heb “you uprooted cities.”

[9:6]  ⁹ tn Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [’arim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).

[9:13]  ¹⁰ tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The Lord answered this request, prompting the present song of thanksgiving.

[9:13]  ¹¹ tn Or “show me favor.”

[9:13]  ¹² tn Heb “see my misery from the ones who hate me.”

[9:13]  ¹³ tn Heb “one who lifts me up.”

[9:15]  ¹⁴ tn Heb “sank down.”

[9:15]  ¹⁵ sn The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16.

[10:18]  ¹⁶ tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”

[10:18]  ¹⁷ tn Heb “crushed.” See v. 10.

[10:18]  ¹⁸ tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’enosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.

[13:5]  ¹⁹ tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.

[13:5]  ²⁰ tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.

[17:4]  ²¹ tn Heb “with regard to the deeds of man[kind].”

[17:4]  ²² tn Heb “by the word of your lips, I, I have watched the paths of the violent” (i.e., “watched” in the sense of “watched for the purpose of avoiding”).

[20:2]  ²³ tc Heb “from [the] temple.” The third masculine singular pronominal suffix (ן, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.

[21:11]  ²⁴ tn Or “for.”

[21:11]  ²⁵ tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).

[21:11]  ²⁶ sn See Ps 10:2.

[21:11]  ²⁷ tn Heb “they lack ability.”

[25:3]  ²⁸ 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]  ²⁹ tn Heb “do not give me over to the desire of my enemies.”

[27:12]  ³⁰ 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.

[30:6]  ³¹ sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).

[31:15]  ³² tn Heb “in your hand [are] my times.”

[32:4]  ³³ tn Heb “your hand was heavy upon me.”

[32:4]  ³⁴ tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.

[32:4]  ³⁵ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ³⁶ sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[32:9]  ³⁷ tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.

[32:9]  ³⁸ tn Heb “like a horse, like a mule without understanding.”

[32:9]  ³⁹ tn Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (’adiy) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם (lÿkhehem, “their jawbones”) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie (Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”

[34:9]  ⁴⁰ tn Heb “fear.”

[34:9]  ⁴¹ tn Heb “O holy ones of his.”

[34:9]  ⁴² tn Heb “those who fear him.”

[41:3]  ⁴³ tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).

[41:3]  ⁴⁴ tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.

[45:12]  ⁴⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[45:12]  ⁴⁶ tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).

[48:11]  ⁴⁷ tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).

[48:11]  ⁴⁸ tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)

[48:11]  ⁴⁹ sn These acts of judgment are described in vv. 4-7.

[51:12]  ⁵⁰ tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.

[52:6]  ⁵¹ tn Heb “and the godly will see and will fear and at him will laugh.”

[54:6]  ⁵² tn The cohortative verbal form expresses the psalmist’s resolve/vow to praise.

[57:5]  ⁵³ tn Or “be exalted.”

[57:5]  ⁵⁴ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[57:11]  ⁵⁵ tn Or “be exalted.”

[57:11]  ⁵⁶ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[59:4]  ⁵⁷ tn Heb “without sin.”

[59:4]  ⁵⁸ tn Heb “they run and they are determined.”

[59:4]  ⁵⁹ tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”

[59:17]  ⁶⁰ tn Heb “my strength, to you I will sing praises.”

[59:17]  ⁶¹ tn Or “my elevated place” (see Ps 18:2).

[59:17]  ⁶² tn Heb “the God of my loyal love.”

[61:8]  ⁶³ tn Or “forever.”

[61:8]  ⁶⁴ tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.

[68:8]  ⁶⁵ tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

[68:8]  ⁶⁶ sn The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)

[69:16]  ⁶⁷ tn Or “pleasant”; or “desirable.”

[71:15]  ⁶⁸ tn Heb “my mouth declares your vindication, all the day your deliverance.”

[71:15]  ⁶⁹ tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

[74:7]  ⁷⁰ tn Heb “to the ground they desecrate the dwelling place of your name.”

[74:8]  ⁷¹ tn Heb “in their heart.”

[74:8]  ⁷² tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).

[74:8]  ⁷³ tn Heb “they burn down all the meeting places of God in the land.”

[74:21]  ⁷⁴ sn Let the oppressed and poor praise your name! The statement is metonymic. The point is this: May the oppressed be delivered from their enemies! Then they will have ample reason to praise God’s name.

[74:22]  ⁷⁵ tn Or “defend your cause.”

[74:22]  ⁷⁶ tn Heb “remember your reproach from a fool all the day.”

[76:6]  ⁷⁷ tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.

[76:6]  ⁷⁸ tn Or “chariot,” but even so the term is metonymic for the charioteer.

[76:6]  ⁷⁹ tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.

[77:13]  ⁸⁰ sn Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1).

[77:13]  ⁸¹ tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God.

[77:13]  ⁸² tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”

[79:12]  ⁸³ tn Heb “Return to our neighbors sevenfold into their lap.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of the Hebrew phrase שִׁבְעָתַיִם (shiv’atayim, “seven times”) see Gen 4:15, 24; Ps 12:6; Prov 6:31; Isa 30:26.

[79:12]  ⁸⁴ tn Heb “their reproach with which they reproached you, O Lord.”

[80:17]  ⁸⁵ tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)

[80:17]  ⁸⁶ tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.

[83:3]  ⁸⁷ tn Heb “they make crafty a plot.”

[83:3]  ⁸⁸ tn Heb “and consult together against.”

[83:3]  ⁸⁹ tn The passive participle of the Hebrew verb צָפַן (tsafan, “to hide”) is used here in the sense of “treasured; cherished.”

[83:15]  ⁹⁰ tn The two imperfect verbal forms in v. 15 express the psalmist’s wish or prayer.

[84:4]  ⁹¹ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 12 and Pss 1:1; 2:12; 34:9; 41:1; 65:4; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[89:5]  ⁹² tn As the following context makes clear, the personified “heavens” here stand by metonymy for the angelic beings that surround God’s heavenly throne.

[89:5]  ⁹³ tn Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God’s heavenly assembly and the angels that surround his throne (see vv. 6-7).

[89:7]  ⁹⁴ tn Heb “feared.”

[89:7]  ⁹⁵ tn Heb “in the great assembly of the holy ones.”

[89:7]  ⁹⁶ tn Or perhaps “feared by.”

[89:11]  ⁹⁷ tn Heb “the world and its fullness, you established them.”

[89:51]  ⁹⁸ tn Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”

[91:7]  ⁹⁹ tn Apparently the deadly disease mentioned in v. 6b is the understood subject here.

[93:4]  ¹⁰⁰ tn Heb “mighty waters.”

[93:4]  sn The surging waters here symbolizes the hostile enemies of God who seek to destroy the order he has established in the world (see Pss 18:17; 29:3; 32:6; 77:20; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). But the Lord is depicted as elevated above and sovereign over these raging waters.

[93:4]  ¹⁰¹ tn Heb “mighty on high [is] the Lord.”

[102:9]  ¹⁰² sn Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19; Job 2:8; Isa 58:5).

[102:9]  ¹⁰³ tn Heb “weeping.”

[104:3]  ¹⁰⁴ tn Heb “one who lays the beams on water [in] his upper rooms.” The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 44-45.

[104:3]  ¹⁰⁵ sn Verse 3 may depict the Lord riding a cherub, which is in turn propelled by the wind current. Another option is that the wind is personified as a cherub. See Ps 18:10 and the discussion of ancient Near Eastern parallels to the imagery in M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[104:13]  ¹⁰⁶ tn Heb “from his upper rooms.”

[104:13]  ¹⁰⁷ tn Heb “from the fruit of your works the earth is full.” The translation assumes that “fruit” is literal here. If “fruit” is understood more abstractly as “product; result,” then one could translate, “the earth flourishes as a result of your deeds” (cf. NIV, NRSV, REB).

[106:8]  ¹⁰⁸ tn Heb “his name,” which here stands metonymically for God’s reputation.

[108:5]  ¹⁰⁹ tn Or “be exalted.”

[108:5]  ¹¹⁰ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[108:6]  ¹¹¹ tn Heb “right hand.”

[108:6]  ¹¹² tn Or “may be rescued.” The lines are actually reversed in the Hebrew text: “So that the ones you love may be rescued, deliver by your power and answer me.”

[118:27]  ¹¹³ tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”

[118:27]  ¹¹⁴ tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).

[118:27]  ¹¹⁵ tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.

[119:88]  ¹¹⁶ tn Heb “according to.”

[119:88]  ¹¹⁷ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:88]  ¹¹⁸ tn Heb “of your mouth.”

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

[119:116]  ¹²⁰ tn The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:116]  ¹²¹ 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.

[138:4]  ¹²² tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.

[138:4]  ¹²³ tn Heb “the words of your mouth.”

[139:15]  ¹²⁴ tc The Hebrew term אֲשֶׁר (’asher, “which”) should probably be emended to כֲּאַשֶׁר (ka’asher, “when”). The kaf (כ) may have been lost by haplography (note the kaf at the end of the preceding form).

[139:15]  ¹²⁵ sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother’s womb with the earth.

[140:12]  ¹²⁶ tc The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person.

[140:12]  ¹²⁷ tn Heb “and the just cause of the poor.”

[141:1]  ¹²⁸ sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.

[141:8]  ¹²⁹ tn Heb “my eyes [are] toward you.”

[141:8]  ¹³⁰ tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”

[143:1]  ¹³¹ sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.

[145:7]  ¹³² tn Heb “the fame of the greatness of your goodness.”

[145:7]  ¹³³ 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.”