Mazmur 1:6

1:6 Certainly ¹  the Lord guards the way of the godly, ² 

but the way of the wicked ends in destruction. ³ 

Mazmur 3:5

3:5 I rested and slept;

I awoke, ⁴  for the Lord protects ⁵  me.

Mazmur 6:8

6:8 Turn back from me, all you who behave wickedly, ⁶ 

for the Lord has heard the sound of my weeping! ⁷ 

Mazmur 14:5

14:5 They are absolutely terrified, ⁸ 

for God defends the godly. ⁹ 

Mazmur 18:21

18:21 For I have obeyed the Lord’s commands; ¹⁰ 

I have not rebelled against my God. ¹¹ 

Mazmur 18:27-28

18:27 For you deliver oppressed ¹²  people,

but you bring down those who have a proud look. ¹³ 

18:28 Indeed, ¹⁴  you are my lamp, Lord. ¹⁵ 

My God ¹⁶  illuminates the darkness around me. ¹⁷ 

Mazmur 23:3

23:3 He restores my strength. ¹⁸ 

He leads me down ¹⁹  the right paths ²⁰ 

for the sake of his reputation. ²¹ 

Mazmur 25:15-16

25:15 I continually look to the Lord for help, ²² 

for he will free my feet from the enemy’s net. ²³ 

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

for I am alone ²⁴  and oppressed!

Mazmur 26:3

26:3 For I am ever aware of your faithfulness, ²⁵ 

and your loyalty continually motivates me. ²⁶ 

Mazmur 35:20

35:20 For they do not try to make peace with others, ²⁷ 

but plan ways to deceive those who are unsuspecting. ²⁸ 

Mazmur 37:17

37:17 for evil men will lose their power, ²⁹ 

but the Lord sustains ³⁰  the godly.

Mazmur 37:24

37:24 Even if ³¹  he trips, he will not fall headlong, ³² 

for the Lord holds ³³  his hand.

Mazmur 38:17

38:17 For I am about to stumble,

and I am in constant pain. ³⁴ 

Mazmur 44:6

44:6 For I do not trust in my bow,

and I do not prevail by my sword.

Mazmur 47:2

47:2 For the sovereign Lord ³⁵  is awe-inspiring; ³⁶ 

he is the great king who rules the whole earth! ³⁷ 

Mazmur 50:6

50:6 The heavens declare his fairness, ³⁸ 

for God is judge. ³⁹  (Selah)

Mazmur 55:2

55:2 Pay attention to me and answer me!

I am so upset ⁴⁰  and distressed, ⁴¹  I am beside myself, ⁴² 

Mazmur 59:9

59:9 You are my source of strength! I will wait for you! ⁴³ 

For God is my refuge. ⁴⁴ 

Mazmur 61:3

61:3 Indeed, ⁴⁵  you are ⁴⁶  my shelter,

a strong tower that protects me from the enemy. ⁴⁷ 

Mazmur 63:3

63:3 Because ⁴⁸  experiencing ⁴⁹  your loyal love is better than life itself,

my lips will praise you.

Mazmur 81:4

81:4 For observing the festival is a requirement for Israel; ⁵⁰ 

it is an ordinance given by the God of Jacob.

Mazmur 86:3-4

86:3 Have mercy on me, ⁵¹  O Lord,

for I cry out to you all day long!

86:4 Make your servant ⁵²  glad,

for to you, O Lord, I pray! ⁵³ 

Mazmur 88:3

88:3 For my life ⁵⁴  is filled with troubles

and I am ready to enter Sheol. ⁵⁵ 

Mazmur 91:11

91:11 For he will order his angels ⁵⁶ 

to protect you in all you do. ⁵⁷ 

Mazmur 96:4

96:4 For the Lord is great and certainly worthy of praise;

he is more awesome than all gods. ⁵⁸ 

Mazmur 100:5

100:5 For the Lord is good.

His loyal love endures, ⁵⁹ 

and he is faithful through all generations. ⁶⁰ 

Mazmur 102:3

102:3 For my days go up in smoke, ⁶¹ 

and my bones are charred like a fireplace. ⁶² 

Mazmur 103:14

103:14 For he knows what we are made of; ⁶³ 

he realizes ⁶⁴  we are made of clay. ⁶⁵ 

Mazmur 105:38

105:38 Egypt was happy when they left,

for they were afraid of them. ⁶⁶ 

Mazmur 105:42

105:42 Yes, ⁶⁷  he remembered the sacred promise ⁶⁸ 

he made to Abraham his servant.

Mazmur 116:2

116:2 and listened to me. ⁶⁹ 

As long as I live, I will call to him when I need help. ⁷⁰ 

Mazmur 119:43

119:43 Do not completely deprive me of a truthful testimony, ⁷¹ 

for I await your justice.

Mazmur 119:77

119:77 May I experience your compassion, ⁷²  so I might live!

For I find delight in your law.

Mazmur 119:91

119:91 Today they stand firm by your decrees,

for all things are your servants.

Mazmur 119:93

119:93 I will never forget your precepts,

for by them you have revived me.

Mazmur 119:98-99

119:98 Your commandments ⁷³  make me wiser than my enemies,

for I am always aware of them.

119:99 I have more insight than all my teachers,

for I meditate on your rules.

Mazmur 119:153

ר (Resh)

119:153 See my pain and rescue me!

For I do not forget your law.

Mazmur 119:172

119:172 May my tongue sing about your instructions, ⁷⁴ 

for all your commands are just.

Mazmur 132:10

132:10 For the sake of David, your servant,

do not reject your chosen king! ⁷⁵ 

Mazmur 132:14

132:14 He said, ⁷⁶  “This will be my resting place forever;

I will live here, for I have chosen it. ⁷⁷ 

Mazmur 136:2-7

136:2 Give thanks to the God of gods,

for his loyal love endures.

136:3 Give thanks to the Lord of lords,

for his loyal love endures,

136:4 to the one who performs magnificent, amazing deeds all by himself,

for his loyal love endures,

136:5 to the one who used wisdom to make the heavens,

for his loyal love endures,

136:6 to the one who spread out the earth over the water,

for his loyal love endures,

136:7 to the one who made the great lights,

for his loyal love endures,

Mazmur 136:9-10

136:9 the moon and stars to rule by night,

for his loyal love endures,

136:10 to the one who struck down the firstborn of Egypt,

for his loyal love endures,

Mazmur 136:13-14

136:13 to the one who divided ⁷⁸  the Red Sea ⁷⁹  in two, ⁸⁰ 

for his loyal love endures,

136:14 and led Israel through its midst,

for his loyal love endures,

Mazmur 136:17-18

136:17 to the one who struck down great kings,

for his loyal love endures,

136:18 and killed powerful kings,

for his loyal love endures,

Mazmur 136:21-22

136:21 and gave their land as an inheritance,

for his loyal love endures,

136:22 as an inheritance to Israel his servant,

for his loyal love endures,

Mazmur 136:25-26

136:25 to the one who gives food to all living things, ⁸¹ 

for his loyal love endures.

136:26 Give thanks to the God of heaven,

for his loyal love endures!

Mazmur 138:5

138:5 Let them sing about the Lord’s deeds, ⁸² 

for the Lord’s splendor is magnificent. ⁸³ 

Mazmur 147:13

147:13 For he makes the bars of your gates strong.

He blesses your children ⁸⁴  within you.

Mazmur 148:5

148:5 Let them praise the name of the Lord,

for he gave the command and they came into existence.

[1:6]  ¹ tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

[1:6]  ² tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

[1:6]  ³ tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

[3:5]  ⁴ tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the Lord, he was able to sleep calmly. Because the Lord was protecting him, he awoke safely from his sleep.

[3:5]  ⁵ tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the Lord protected me.” In this case, the psalmist focuses specifically on the protection God provided while he slept.

[6:8]  ⁶ tn Heb “all [you] workers of wickedness.” See Ps 5:5.

[6:8]  ⁷ sn The Lord has heard. The psalmist’s mood abruptly changes because the Lord responded positively to the lament and petition of vv. 1-7 and promised him deliverance.

[14:5]  ⁸ tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.

[14:5]  ⁹ tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.

[18:21]  ¹⁰ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[18:21]  ¹¹ tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”

[18:27]  ¹² tn Or perhaps, “humble” (note the contrast with those who are proud).

[18:27]  ¹³ tn Heb “but proud eyes you bring low.” 2 Sam 22:28 reads, “your eyes [are] upon the proud, [whom] you bring low.”

[18:28]  ¹⁴ tn Or “for.” The translation assumes that כִּי (ki)is asseverative here.

[18:28]  ¹⁵ tn Ps 18:28 reads literally, “you light my lamp, Lord.” 2 Sam 22:29 has, “you are my lamp, Lord.” The Ps 18 reading may preserve two variants, נֵרִי (neriy, “my lamp”) and אוֹרִי (’oriy, “my light”), cf. Ps 27:1. The verb תָּאִיר (ta’ir, “you light”) in Ps 18:28 would, in this case, be a corruption of the latter. See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 150, n. 64. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.

[18:28]  ¹⁶ tn 2 Sam 22:29 repeats the name “Lord.”

[18:28]  ¹⁷ tn Heb “my darkness.”

[23:3]  ¹⁸ tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. 4 נֶפֶשׁ.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”

[23:3]  ¹⁹ tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yÿshovev] and יַנְחֵנִי [yakheniy]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.

[23:3]  ²⁰ tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (ma’ggÿley, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e. ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.

[23:3]  ²¹ tn The Hebrew term שֶׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lÿma’an shÿmo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.

[25:15]  ²² tn Heb “my eyes continually [are] toward the Lord.”

[25:15]  ²³ tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).

[25:16]  ²⁴ tn That is, helpless and vulnerable.

[26:3]  ²⁵ tn Heb “for your faithfulness [is] before my eyes.”

[26:3]  ²⁶ tn Heb “and I walk about in your loyalty.”

[26:3]  sn The psalmist’s awareness of the Lord’s faithfulness and…loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity.

[35:20]  ²⁷ tn Heb “for they do not speak peace.”

[35:20]  ²⁸ tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.

[37:17]  ²⁹ tn Heb “for the arms of the evil ones will be broken.”

[37:17]  ³⁰ tn The active participle here indicates this is characteristically true.

[37:24]  ³¹ tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).

[37:24]  ³² tn Heb “be hurled down.”

[37:24]  ³³ tn The active participle indicates this is characteristically true. See v. 17.

[38:17]  ³⁴ tn Heb “and my pain [is] before me continually.”

[47:2]  ³⁵ tn Heb “the Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.

[47:2]  ³⁶ tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.

[47:2]  ³⁷ tn Heb “a great king over all the earth.”

[50:6]  ³⁸ tn Or “justice.”

[50:6]  ³⁹ tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

[55:2]  ⁴⁰ tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.

[55:2]  ⁴¹ tn Heb “in my complaint.”

[55:2]  ⁴² tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (vÿ’ehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (vÿ’ehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3).

[59:9]  ⁴³ 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]  ⁴⁴ tn Or “my elevated place” (see Ps 18:2).

[61:3]  ⁴⁵ tn Or “for.”

[61:3]  ⁴⁶ tn Or “have been.”

[61:3]  ⁴⁷ tn Heb “a strong tower from the face of an enemy.”

[63:3]  ⁴⁸ 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]  ⁴⁹ 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.

[81:4]  ⁵⁰ tn Heb “because a statute for Israel [is] it.”

[86:3]  ⁵¹ tn Or “show me favor.”

[86:4]  ⁵² tn Heb “the soul of your servant.”

[86:4]  ⁵³ tn Heb “I lift up my soul.”

[88:3]  ⁵⁴ tn Or “my soul.”

[88:3]  ⁵⁵ tn Heb “and my life approaches Sheol.”

[91:11]  ⁵⁶ tn Heb “for his angels he will command concerning you.”

[91:11]  ⁵⁷ tn Heb “in all your ways.”

[96:4]  ⁵⁸ tn Or perhaps “and feared by all gods.” See Ps 89:7.

[100:5]  ⁵⁹ tn Or “is forever.”

[100:5]  ⁶⁰ tn Heb “and to a generation and a generation [is] his faithfulness.”

[102:3]  ⁶¹ tn Heb “for my days come to an end in smoke.”

[102:3]  ⁶² tn The Hebrew noun מוֹ־קֵד (mo-qed, “fireplace”) occurs only here, in Isa 33:14 (where it refers to the fire itself), and perhaps in Lev 6:2.

[103:14]  ⁶³ tn Heb “our form.”

[103:14]  ⁶⁴ tn Heb “remembers.”

[103:14]  ⁶⁵ tn Heb “we [are] clay.”

[105:38]  ⁶⁶ tn Heb “for fear of them had fallen upon them.”

[105:42]  ⁶⁷ tn Or “for.”

[105:42]  ⁶⁸ tn Heb “his holy word.”

[116:2]  ⁶⁹ tn Heb “because he turned his ear to me.”

[116:2]  ⁷⁰ tn Heb “and in my days I will cry out.”

[119:43]  ⁷¹ 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.

[119:77]  ⁷² tn Heb “and may your compassion come to me.”

[119:98]  ⁷³ tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The Lord’s “command” refers here to the law (see Ps 19:8).

[119:172]  ⁷⁴ tn Heb “your word.”

[132:10]  ⁷⁵ tn Heb “do not turn away the face of your anointed one.”

[132:14]  ⁷⁶ tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

[132:14]  ⁷⁷ tn Heb “for I desired it.”

[136:13]  ⁷⁸ tn Or “cut.”

[136:13]  ⁷⁹ tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

[136:13]  ⁸⁰ tn Heb “into pieces.”

[136:25]  ⁸¹ tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).

[138:5]  ⁸² tn Heb “ways.”

[138:5]  ⁸³ tn Heb “great.”

[147:13]  ⁸⁴ tn Heb “your sons.”