Mazmur 16:3

16:3 As for God’s chosen people who are in the land,

and the leading officials I admired so much ¹  –

Mazmur 16:5-6

16:5 Lord, you give me stability and prosperity; ² 

you make my future secure. ³ 

16:6 It is as if I have been given fertile fields

or received a beautiful tract of land. ⁴ 

Mazmur 17:12

17:12 He ⁵  is like a lion ⁶  that wants to tear its prey to bits, ⁷ 

like a young lion crouching ⁸  in hidden places.

Mazmur 24:2

24:2 For he set its foundation upon the seas,

and established ⁹  it upon the ocean currents. ¹⁰ 

Mazmur 24:5

24:5 Such godly people are rewarded by the Lord, ¹¹ 

and vindicated by the God who delivers them. ¹² 

Mazmur 27:1

Psalm 27 ¹³ 

By David.

27:1 The Lord delivers and vindicates me! ¹⁴ 

I fear no one! ¹⁵ 

The Lord protects my life!

I am afraid of no one! ¹⁶ 

Mazmur 33:6

33:6 By the Lord’s decree ¹⁷  the heavens were made;

by a mere word from his mouth all the stars in the sky were created. ¹⁸ 

Mazmur 37:12

37:12 Evil men plot against the godly ¹⁹ 

and viciously attack them. ²⁰ 

Mazmur 50:1

Psalm 50 ²¹ 

A psalm by Asaph.

50:1 El, God, the Lord ²²  speaks,

and summons the earth to come from the east and west. ²³ 

Mazmur 50:14

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! ²⁴ 

Mazmur 66:5

66:5 Come and witness ²⁵  God’s exploits! ²⁶ 

His acts on behalf of people are awesome! ²⁷ 

Mazmur 66:17

66:17 I cried out to him for help ²⁸ 

and praised him with my tongue. ²⁹ 

Mazmur 66:20

66:20 God deserves praise, ³⁰ 

for ³¹  he did not reject my prayer

or abandon his love for me! ³² 

Mazmur 71:11

71:11 They say, ³³  “God has abandoned him.

Run and seize him, for there is no one who will rescue him!”

Mazmur 72:1

Psalm 72 ³⁴ 

For ³⁵  Solomon.

72:1 O God, grant the king the ability to make just decisions! ³⁶ 

Grant the king’s son ³⁷  the ability to make fair decisions! ³⁸ 

Mazmur 72:5

72:5 People will fear ³⁹  you ⁴⁰  as long as the sun and moon remain in the sky,

for generation after generation. ⁴¹ 

Mazmur 72:18

72:18 The Lord God, the God of Israel, deserves praise! ⁴² 

He alone accomplishes amazing things! ⁴³ 

Mazmur 73:5

73:5 They are immune to the trouble common to men;

they do not suffer as other men do. ⁴⁴ 

Mazmur 73:12

73:12 Take a good look! This is what the wicked are like, ⁴⁵ 

those who always have it so easy and get richer and richer. ⁴⁶ 

Mazmur 78:10

78:10 They did not keep their covenant with God, ⁴⁷ 

and they refused to obey ⁴⁸  his law.

Mazmur 78:17

78:17 Yet they continued to sin against him,

and rebelled against the sovereign One ⁴⁹  in the desert.

Mazmur 78:33

78:33 So he caused them to die unsatisfied ⁵⁰ 

and filled with terror. ⁵¹ 

Mazmur 78:58

78:58 They made him angry with their pagan shrines, ⁵² 

and made him jealous with their idols.

Mazmur 91:9

91:9 For you have taken refuge in the Lord,

my shelter, the sovereign One. ⁵³ 

Mazmur 94:18

94:18 If I say, “My foot is slipping,”

your loyal love, O Lord, supports me.

Mazmur 97:2

97:2 Dark clouds surround him;

equity and justice are the foundation of his throne. ⁵⁴ 

Mazmur 100:5

100:5 For the Lord is good.

His loyal love endures, ⁵⁵ 

and he is faithful through all generations. ⁵⁶ 

Mazmur 103:5

103:5 who satisfies your life with good things, ⁵⁷ 

so your youth is renewed like an eagle’s. ⁵⁸ 

Mazmur 103:12-13

103:12 As far as the eastern horizon ⁵⁹  is from the west, ⁶⁰ 

so he removes the guilt of our rebellious actions ⁶¹  from us.

103:13 As a father has compassion on his children, ⁶² 

so the Lord has compassion on his faithful followers. ⁶³ 

Mazmur 104:19-20

104:19 He made the moon to mark the months, ⁶⁴ 

and the sun sets according to a regular schedule. ⁶⁵ 

104:20 You make it dark and night comes, ⁶⁶ 

during which all the beasts of the forest prowl around.

Mazmur 104:31

104:31 May the splendor of the Lord endure! ⁶⁷ 

May the Lord find pleasure in the living things he has made! ⁶⁸ 

Mazmur 105:22

105:22 giving him authority to imprison his officials ⁶⁹ 

and to teach his advisers. ⁷⁰ 

Mazmur 105:24

105:24 The Lord ⁷¹  made his people very fruitful,

and made them ⁷²  more numerous than their ⁷³  enemies.

Mazmur 105:26

105:26 He sent his servant Moses,

and Aaron, whom he had chosen.

Mazmur 105:28

105:28 He made it dark; ⁷⁴ 

they did not disobey his orders. ⁷⁵ 

Mazmur 105:32

105:32 He sent hail along with the rain; ⁷⁶ 

there was lightning in their land. ⁷⁷ 

Mazmur 105:36

105:36 He struck down all the firstborn in their land,

the firstfruits of their reproductive power. ⁷⁸ 

Mazmur 105:44-45

105:44 He handed the territory of nations over to them,

and they took possession of what other peoples had produced, ⁷⁹ 

105:45 so that they might keep his commands

and obey ⁸⁰  his laws.

Praise the Lord!

Mazmur 106:2

106:2 Who can adequately recount the Lord’s mighty acts,

or relate all his praiseworthy deeds? ⁸¹ 

Mazmur 106:15

106:15 He granted their request,

then struck them with a disease. ⁸² 

Mazmur 106:24

106:24 They rejected the fruitful land; ⁸³ 

they did not believe his promise. ⁸⁴ 

Mazmur 106:41

106:41 He handed them over to ⁸⁵  the nations,

and those who hated them ruled over them.

Mazmur 107:9

107:9 For he has satisfied those who thirst, ⁸⁶ 

and those who hunger he has filled with food. ⁸⁷ 

Mazmur 107:26

107:26 They ⁸⁸  reached up to the sky,

then dropped into the depths.

The sailors’ strength ⁸⁹  left them ⁹⁰  because the danger was so great. ⁹¹ 

Mazmur 107:30

107:30 The sailors ⁹²  rejoiced because the waves ⁹³  grew quiet,

and he led them to the harbor ⁹⁴  they desired.

Mazmur 107:36

107:36 He allowed the hungry to settle there,

and they established a city in which to live.

Mazmur 109:15

109:15 May the Lord be constantly aware of them, ⁹⁵ 

and cut off the memory of his children ⁹⁶  from the earth!

Mazmur 109:19

109:19 May a curse attach itself to him, like a garment one puts on, ⁹⁷ 

or a belt ⁹⁸  one wears continually!

Mazmur 111:7

111:7 His acts are characterized by ⁹⁹  faithfulness and justice;

all his precepts are reliable. ¹⁰⁰ 

Mazmur 112:5

112:5 It goes well for the one ¹⁰¹  who generously lends money,

and conducts his business honestly. ¹⁰² 

Mazmur 114:3

114:3 The sea looked and fled; ¹⁰³ 

the Jordan River ¹⁰⁴  turned back. ¹⁰⁵ 

Mazmur 114:8

114:8 who turned a rock into a pool of water,

a hard rock into springs of water! ¹⁰⁶ 

Mazmur 117:2

117:2 For his loyal love towers ¹⁰⁷  over us,

and the Lord’s faithfulness endures.

Praise the Lord!

Mazmur 118:6-7

118:6 The Lord is on my side, ¹⁰⁸  I am not afraid!

What can people do to me? ¹⁰⁹ 

118:7 The Lord is on my side ¹¹⁰  as my helper. ¹¹¹ 

I look in triumph on those who hate me.

Mazmur 118:26

118:26 May the one who comes in the name of the Lord ¹¹²  be blessed!

We will pronounce blessings on you ¹¹³  in the Lord’s temple. ¹¹⁴ 

Mazmur 119:9

ב (Bet)

119:9 How can a young person ¹¹⁵  maintain a pure life? ¹¹⁶ 

By guarding it according to your instructions! ¹¹⁷ 

Mazmur 119:70

119:70 Their hearts are calloused, ¹¹⁸ 

but I find delight in your law.

Mazmur 119:98

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

for I am always aware of them.

Mazmur 119:111

119:111 I claim your rules as my permanent possession,

for they give me joy. ¹²⁰ 

Mazmur 119:150

119:150 Those who are eager to do ¹²¹  wrong draw near;

they are far from your law.

Mazmur 119:165

119:165 Those who love your law are completely secure; ¹²² 

nothing causes them to stumble. ¹²³ 

Mazmur 130:5

130:5 I rely on ¹²⁴  the Lord,

I rely on him with my whole being; ¹²⁵ 

I wait for his assuring word. ¹²⁶ 

Mazmur 132:18

132:18 I will humiliate his enemies, ¹²⁷ 

and his crown will shine.

Mazmur 135:4

135:4 Indeed, ¹²⁸  the Lord has chosen Jacob for himself,

Israel to be his special possession. ¹²⁹ 

Mazmur 136:5-7

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 144:10

144:10 the one who delivers ¹³⁰  kings,

and rescued David his servant from a deadly ¹³¹  sword.

Mazmur 145:8

145:8 The Lord is merciful and compassionate;

he is patient ¹³²  and demonstrates great loyal love. ¹³³ 

Mazmur 145:14

145:14 ¹³⁴ The Lord supports all who fall,

and lifts up all who are bent over. ¹³⁵ 

Mazmur 147:6

147:6 The Lord lifts up the oppressed,

but knocks ¹³⁶  the wicked to the ground.

[16:3]  ¹ tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).

[16:5]  ² tn Heb “O Lord, the portion of my possession and my cup”; or “the Lord [is] the portion of my possession and my cup.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5). The metaphor highlights the fact that God is the psalmist’s source of security and prosperity.

[16:5]  ³ tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6). As in the previous line, land represents security and economic stability, thus “you make my future secure.”

[16:6]  ⁴ tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.

[17:12]  ⁵ tn Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.

[17:12]  ⁶ tn Heb “his likeness [is] like a lion.”

[17:12]  ⁷ tn Heb “[that] longs to tear.”

[17:12]  ⁸ tn Heb “sitting.”

[24:2]  ⁹ tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.

[24:2]  ¹⁰ sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.

[24:5]  ¹¹ tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the Lord.” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.

[24:5]  ¹² tn “and vindication from the God of his deliverance.”

[27:1]  ¹³ sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.

[27:1]  ¹⁴ tn Heb “the Lord [is] my light and my 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. Another option is that “light” refers here to divine guidance (see Ps 43:3).

[27:1]  ¹⁵ tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”

[27:1]  ¹⁶ tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”

[33:6]  ¹⁷ tn Heb “word.”

[33:6]  ¹⁸ tn Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence.

[37:12]  ¹⁹ tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.

[37:12]  ²⁰ tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.

[50:1]  ²¹ sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.

[50:1]  ²² sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 “El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.

[50:1]  ²³ tn Heb “and calls [the] earth from the sunrise to its going.”

[50:14]  ²⁴ 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.

[66:5]  ²⁵ tn Or “see.”

[66:5]  ²⁶ tn Or “acts” (see Ps 46:8).

[66:5]  ²⁷ tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”

[66:17]  ²⁸ tn Heb “to him [with] my mouth I called.”

[66:17]  ²⁹ tn Heb “and he was extolled under my tongue.” The form רוֹמַם (romam) appears to be a polal (passive) participle from רוּם (rum, “be exalted”), but many prefer to read רוֹמָם, “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם.

[66:20]  ³⁰ tn Heb “blessed [be] God.”

[66:20]  ³¹ tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (’asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.

[66:20]  ³² tn Heb “did not turn aside my prayer and his loyal love with me.”

[71:11]  ³³ tn Heb “saying.”

[72:1]  ³⁴ sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.

[72:1]  ³⁵ tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.

[72:1]  ³⁶ tn Heb “O God, your judgments to [the] king give.”

[72:1]  ³⁷ sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.

[72:1]  ³⁸ tn Heb “and your justice to [the] son of [the] king.”

[72:5]  ³⁹ tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (vÿ’a’arikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV).

[72:5]  ⁴⁰ tn God is the addressee (see vv. 1-2).

[72:5]  ⁴¹ tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.

[72:18]  ⁴² tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ⁴³ tn Heb “[the] one who does amazing things by himself.”

[73:5]  ⁴⁴ tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”

[73:12]  ⁴⁵ tn Heb “Look, these [are] the wicked.”

[73:12]  ⁴⁶ tn Heb “the ones who are always at ease [who] increase wealth.”

[78:10]  ⁴⁷ tn Heb “the covenant of God.”

[78:10]  ⁴⁸ tn Heb “walk in.”

[78:17]  ⁴⁹ tn Heb “rebelling [against] the Most High.”

[78:33]  ⁵⁰ tn Heb “and he ended in vanity their days.”

[78:33]  ⁵¹ tn Heb “and their years in terror.”

[78:58]  ⁵² tn Traditionally, “high places.”

[91:9]  ⁵³ tn Heb “for you, the Lord, my shelter, the Most High, you have made your dwelling place.”

[97:2]  ⁵⁴ sn The Lord’s throne symbolizes his kingship.

[100:5]  ⁵⁵ tn Or “is forever.”

[100:5]  ⁵⁶ tn Heb “and to a generation and a generation [is] his faithfulness.”

[103:5]  ⁵⁷ tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (’ed’ekh, “your ornaments”) to עֹדֵכִי (’odekhiy, “your duration; your continuance”) that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).

[103:5]  ⁵⁸ sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.

[103:12]  ⁵⁹ tn Heb “sunrise.”

[103:12]  ⁶⁰ tn Or “sunset.”

[103:12]  ⁶¹ tn The Hebrew term פֶּשַׁע (pesha’, rebellious act”) is here used metonymically for the guilt such actions produce.

[103:13]  ⁶² tn Or “sons,” but the Hebrew term sometimes refers to children in general.

[103:13]  ⁶³ tn Heb “those who fear him.”

[104:19]  ⁶⁴ tn Heb “he made [the] moon for appointed times.” The phrase “appointed times” probably refers to the months of the Hebrew lunar calendar.

[104:19]  ⁶⁵ tn Heb more metaphorically, “knows its setting.”

[104:20]  ⁶⁶ tn Heb “you make darkness, so that it might be night.”

[104:31]  ⁶⁷ tn Heb “be forever.”

[104:31]  ⁶⁸ tn Or “rejoice in his works.”

[105:22]  ⁶⁹ tn Heb “to bind his officials by his will.”

[105:22]  ⁷⁰ tn Heb “and his elders he taught wisdom.”

[105:24]  ⁷¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[105:24]  ⁷² tn Heb “him,” referring to “his people.”

[105:24]  ⁷³ tn Heb “his,” referring to “his people.”

[105:28]  ⁷⁴ tn Heb “he sent darkness and made it dark.”

[105:28]  sn He made it dark. The psalmist begins with the ninth plague (see Exod 10:21-29).

[105:28]  ⁷⁵ tn Heb “they did not rebel against his words.” Apparently this refers to Moses and Aaron, who obediently carried out God’s orders.

[105:32]  ⁷⁶ tn Heb “he gave their rains hail.”

[105:32]  ⁷⁷ tn Heb “fire of flames [was] in their land.”

[105:36]  ⁷⁸ tn Heb “the beginning of all their strength,” that is, reproductive power (see Ps 78:51).

[105:36]  sn Verses 28-36 recall the plagues in a different order than the one presented in Exodus: v. 28 (plague 9), v. 29 (plague 1), v. 30 (plague 2), v. 31a (plague 4), v. 31b (plague 3), vv. 32-33 (plague 7), vv. 34-35 (plague 8), v. 36 (plague 10). No reference is made in Ps 105 to plagues 5 and 6.

[105:44]  ⁷⁹ tn Heb “and the [product of the] work of peoples they possessed.”

[105:45]  ⁸⁰ tn Heb “guard.”

[106:2]  ⁸¹ tn Heb “[or] cause to be heard all his praise.”

[106:15]  ⁸² tn Heb “and he sent leanness into their being.”

[106:15]  sn Disease. See Num 11:33-34, where this plague is described.

[106:24]  ⁸³ tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).

[106:24]  ⁸⁴ tn Heb “his word.”

[106:41]  ⁸⁵ tn Heb “gave them into the hand of.”

[107:9]  ⁸⁶ tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֱשׁ רְעֵבָה, nefesh rÿ’evah, “hungry throat”).

[107:9]  ⁸⁷ tn Heb “and [the] hungry throat he has filled [with] good.”

[107:26]  ⁸⁸ tn That is, the waves (see v. 25).

[107:26]  ⁸⁹ tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).

[107:26]  ⁹⁰ tn Or “melted.”

[107:26]  ⁹¹ tn Heb “from danger.”

[107:30]  ⁹² tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.

[107:30]  ⁹³ tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.

[107:30]  ⁹⁴ tn The Hebrew noun occurs only here in the OT.

[109:15]  ⁹⁵ tn Heb “may they [that is, the sins mentioned in v. 14] be before the Lord continually.”

[109:15]  ⁹⁶ tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.

[109:19]  ⁹⁷ tn Heb “may it be for him like a garment one puts on.”

[109:19]  ⁹⁸ tn The Hebrew noun מֵזַח (mezakh, “belt; waistband”) occurs only here in the OT. The form apparently occurs in Isa 23:10 as well, but an emendation is necessary there.

[111:7]  ⁹⁹ tn Heb “the deeds of his hands [are].”

[111:7]  ¹⁰⁰ tn That is, fair and for man’s good.

[112:5]  ¹⁰¹ tn Heb “man.”

[112:5]  ¹⁰² tn Heb “he sustains his matters with justice.”

[114:3]  ¹⁰³ sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).

[114:3]  ¹⁰⁴ tn Heb “the Jordan” (also in v. 5). The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[114:3]  ¹⁰⁵ sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).

[114:8]  ¹⁰⁶ sn In v. 8 the psalmist recalls the event(s) recorded in Exod 17:6 and/or Num 20:11 (see also Deut 8:15 and Ps 78:15-16, 20).

[117:2]  ¹⁰⁷ tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[118:6]  ¹⁰⁸ tn Heb “for me.”

[118:6]  ¹⁰⁹ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.

[118:7]  ¹¹⁰ tn Heb “for me.”

[118:7]  ¹¹¹ tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.

[118:26]  ¹¹² sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.

[118:26]  ¹¹³ tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.

[118:26]  ¹¹⁴ tn Heb “from the house of the Lord.”

[119:9]  ¹¹⁵ tn Heb “young man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender specific “young man” has been translated with the more neutral “young person.”

[119:9]  ¹¹⁶ tn Heb “purify his path.”

[119:9]  ¹¹⁷ tn Heb “by keeping according to your word.” Many medieval Hebrew mss as well as the LXX read the plural, “your words.”

[119:70]  ¹¹⁸ tn Heb “their heart is insensitive like fat.”

[119:98]  ¹¹⁹ 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).

[119:111]  ¹²⁰ tn Heb “for the joy of my heart [are] they.”

[119:150]  ¹²¹ tn Heb “those who pursue.”

[119:165]  ¹²² tn Heb “great peace [is] to the lovers of your law.”

[119:165]  ¹²³ tn Heb “and there is no stumbling to them.”

[130:5]  ¹²⁴ tn Or “wait for.”

[130:5]  ¹²⁵ tn Heb “my soul waits.”

[130:5]  ¹²⁶ tn Heb “his word.”

[132:18]  ¹²⁷ tn Heb “his enemies I will clothe [with] shame.”

[135:4]  ¹²⁸ tn Or “for.”

[135:4]  ¹²⁹ sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.

[144:10]  ¹³⁰ tn Heb “grants deliverance to.”

[144:10]  ¹³¹ tn Heb “harmful.”

[145:8]  ¹³² tn Heb “slow to anger” (see Pss 86:15; 103:8).

[145:8]  ¹³³ tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

[145:14]  ¹³⁴ tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the mem (מ) and samek (ס) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing nun (נ) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.

[145:14]  ¹³⁵ tn Perhaps “discouraged” (see Ps 57:6).

[147:6]  ¹³⁶ tn Heb “brings down.”