Mazmur 21:13

21:13 Rise up, O Lord, in strength! ¹ 

We will sing and praise ²  your power!

Mazmur 34:2

34:2 I will boast ³  in the Lord;

let the oppressed hear and rejoice! ⁴ 

Mazmur 37:35

37:35 I have seen ruthless evil men ⁵ 

growing in influence, like a green tree grows in its native soil. ⁶ 

Mazmur 64:1

Psalm 64 ⁷ 

For the music director; a psalm of David.

64:1 Listen to me, ⁸  O God, as I offer my lament!

Protect ⁹  my life from the enemy’s terrifying attacks. ¹⁰ 

Mazmur 66:6

66:6 He turned the sea into dry land; ¹¹ 

they passed through the river on foot. ¹² 

Let us rejoice in him there! ¹³ 

Mazmur 69:17

69:17 Do not ignore ¹⁴  your servant,

for I am in trouble! Answer me right away! ¹⁵ 

Mazmur 69:32

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

You who seek God, ¹⁶  may you be encouraged! ¹⁷ 

Mazmur 71:16

71:16 I will come and tell about ¹⁸  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

Mazmur 77:16

77:16 The waters ¹⁹  saw you, O God,

the waters saw you and trembled. ²⁰ 

Yes, the depths of the sea ²¹  shook with fear. ²² 

Mazmur 86:1

Psalm 86 ²³ 

A prayer of David.

86:1 Listen ²⁴  O Lord! Answer me!

For I am oppressed and needy.

Mazmur 89:13

89:13 Your arm is powerful,

your hand strong,

your right hand ²⁵  victorious. ²⁶ 

Mazmur 104:24

104:24 How many living things you have made, O Lord! ²⁷ 

You have exhibited great skill in making all of them; ²⁸ 

the earth is full of the living things you have made.

Mazmur 137:5

137:5 If I forget you, O Jerusalem,

may my right hand be crippled! ²⁹ 

[21:13]  ¹ tn Heb “in your strength,” but English idiom does not require the pronoun.

[21:13]  sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.

[21:13]  ² tn Heb “sing praise.”

[34:2]  ³ tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.

[34:2]  ⁴ tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).

[37:35]  ⁵ tn The Hebrew uses the representative singular again here.

[37:35]  ⁶ tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.

[64:1]  ⁷ sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.

[64:1]  ⁸ tn Heb “my voice.”

[64:1]  ⁹ tn The imperfect verbal form is used here to express the psalmist’s request.

[64:1]  ¹⁰ tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.

[66:6]  ¹¹ sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).

[66:6]  ¹² tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).

[66:6]  ¹³ tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

[69:17]  ¹⁴ tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).

[69:17]  ¹⁵ tn Or “quickly.”

[69:32]  ¹⁶ 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]  ¹⁷ tn Heb “may your heart[s] live.” See Ps 22:26.

[71:16]  ¹⁸ tn Heb “I will come with.”

[77:16]  ¹⁹ tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.

[77:16]  ²⁰ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:16]  ²¹ tn The words “of the sea” are supplied in the translation for stylistic reasons.

[77:16]  ²² tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[86:1]  ²³ sn Psalm 86. The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.

[86:1]  ²⁴ tn Heb “turn your ear.”

[89:13]  ²⁵ sn The Lord’s arm, hand, and right hand all symbolize his activities, especially his exploits in war.

[89:13]  ²⁶ tn Heb “is lifted up.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:42; 118:16).

[104:24]  ²⁷ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

[104:24]  ²⁸ tn Heb “all of them with wisdom you have made.”

[137:5]  ²⁹ tn Heb “may my right hand forget.” In this case one must supply an object, such as “how to move.” The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101-150 [WBC], 236). The translation assumes an emendation to תִּכְשַׁח (tikhshakh), from an otherwise unattested root כשׁח, meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח, which cites Arabic cognate evidence in support of the proposal. The corruption of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח (shakhakh, “forget”) just before this.