Mazmur 13:1

Psalm 13 ¹ 

For 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 

Mazmur 30:9

30:9 “What ⁴  profit is there in taking my life, ⁵ 

in my descending into the Pit? ⁶ 

Can the dust of the grave ⁷  praise you?

Can it declare your loyalty? ⁸ 

Mazmur 36:8

36:8 They are filled with food from your house,

and you allow them to drink from the river of your delicacies.

Mazmur 40:9

40:9 I have told the great assembly ⁹  about your justice. ¹⁰ 

Look! I spare no words! ¹¹ 

O Lord, you know this is true.

Mazmur 41:2

41:2 May the Lord protect him and save his life! ¹² 

May he be blessed ¹³  in the land!

Do not turn him over ¹⁴  to his enemies! ¹⁵ 

Mazmur 52:8

52:8 But I ¹⁶  am like a flourishing ¹⁷  olive tree in the house of God;

I continually ¹⁸  trust in God’s loyal love.

Mazmur 57:9

57:9 I will give you thanks before the nations, O Master!

I will sing praises to you before foreigners! ¹⁹ 

Mazmur 58:9

58:9 Before the kindling is even placed under your pots, ²⁰ 

he ²¹  will sweep it away along with both the raw and cooked meat. ²² 

Mazmur 60:6

60:6 God has spoken in his sanctuary: ²³ 

“I will triumph! I will parcel out Shechem;

the Valley of Succoth I will measure off. ²⁴ 

Mazmur 68:2

68:2 As smoke is driven away by the wind, so you drive them away. ²⁵ 

As wax melts before fire,

so the wicked are destroyed before God.

Mazmur 68:6

68:6 God settles those who have been deserted in their own homes; ²⁶ 

he frees prisoners and grants them prosperity. ²⁷ 

But sinful rebels live in the desert. ²⁸ 

Mazmur 68:27

68:27 There is little Benjamin, their ruler, ²⁹ 

and the princes of Judah in their robes, ³⁰ 

along with the princes of Zebulun and the princes of Naphtali.

Mazmur 76:11

76:11 Make vows to the Lord your God and repay them!

Let all those who surround him ³¹  bring tribute to the awesome one!

Mazmur 77:2

77:2 In my time of trouble I sought ³²  the Lord.

I kept my hand raised in prayer throughout the night. ³³ 

I ³⁴  refused to be comforted.

Mazmur 89:3

89:3 The Lord said, ³⁵ 

“I have made a covenant with my chosen one;

I have made a promise on oath to David, my servant:

Mazmur 89:49

89:49 Where are your earlier faithful deeds, ³⁶  O Lord, ³⁷ 

the ones performed in accordance with your reliable oath to David? ³⁸ 

Mazmur 102:26

102:26 They will perish,

but you will endure. ³⁹ 

They will wear out like a garment;

like clothes you will remove them and they will disappear. ⁴⁰ 

Mazmur 108:3

108:3 I will give you thanks before the nations, O Lord!

I will sing praises to you before foreigners! ⁴¹ 

Mazmur 108:7

108:7 God has spoken in his sanctuary: ⁴² 

“I will triumph! I will parcel out Shechem,

the valley of Succoth I will measure off. ⁴³ 

Mazmur 140:5

140:5 Proud men hide a snare for me;

evil men ⁴⁴  spread a net by the path;

they set traps for me. (Selah)

[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.”

[30:9]  ⁴ sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.

[30:9]  ⁵ tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.

[30:9]  ⁶ tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).

[30:9]  ⁷ tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.

[30:9]  ⁸ tn The rhetorical questions anticipate the answer, “Of course not!”

[30:9]  sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!

[40:9]  ⁹ sn The great assembly is also mentioned in Pss 22:25 and 35:18.

[40:9]  ¹⁰ tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the Lord’s just acts are in view (see v. 10). His “justice” (צֶדֶק, tsedeq) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.

[40:9]  ¹¹ tn Heb “Look! My lips I do not restrain.”

[41:2]  ¹² tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.

[41:2]  ¹³ tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).

[41:2]  ¹⁴ tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.

[41:2]  ¹⁵ tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).

[52:8]  ¹⁶ tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.

[52:8]  ¹⁷ tn Or “luxuriant, green, leafy.”

[52:8]  ¹⁸ tn Or, hyperbolically, “forever and ever.”

[57:9]  ¹⁹ tn Or “the peoples.”

[58:9]  ²⁰ tn Heb “before your pots perceive thorns.”

[58:9]  ²¹ tn Apparently God (v. 6) is the subject of the verb here.

[58:9]  ²² tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.

[60:6]  ²³ tn Heb “in his holy place.”

[60:6]  ²⁴ sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.

[68:2]  ²⁵ tn Heb “as smoke is scattered, you scatter [them].”

[68:6]  ²⁶ tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.

[68:6]  ²⁷ tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.

[68:6]  ²⁸ tn Or “in a parched [land].”

[68:6]  sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.

[68:27]  ²⁹ sn Little Benjamin, their ruler. This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.

[68:27]  ³⁰ tc The MT reads רִגְמָתָם (rigmatam), which many derive from רָגַם (ragam, “to kill by stoning”) and translates, “[in] their heaps,” that is, in large numbers.

[76:11]  ³¹ tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.

[77:2]  ³² tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

[77:2]  ³³ tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.

[77:2]  ³⁴ tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[89:3]  ³⁵ tn The words “the Lord said” are supplied in the translation for clarification. It is clear that the words of vv. 3-4 are spoken by the Lord, in contrast to vv. 1-2, which are spoken by the psalmist.

[89:49]  ³⁶ sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.

[89:49]  ³⁷ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

[89:49]  ³⁸ tn Heb “[which] you swore on oath to David by your faithfulness.”

[102:26]  ³⁹ tn Heb “stand.”

[102:26]  ⁴⁰ tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.

[108:3]  ⁴¹ tn Or “the peoples.”

[108:7]  ⁴² tn Heb “in his holy place.”

[108:7]  ⁴³ sn Shechem stands for the territory west of the Jordan River; the valley of Succoth represents the region east of the Jordan.

[140:5]  ⁴⁴ tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).