Mazmur 22:7

22:7 All who see me taunt ¹  me;

they mock me ²  and shake their heads. ³ 

Mazmur 22:17

22:17 I can count ⁴  all my bones;

my enemies ⁵  are gloating over me in triumph. ⁶ 

Mazmur 34:14

34:14 Turn away from evil and do what is right! ⁷ 

Strive for peace and promote it! ⁸ 

Mazmur 34:19

34:19 The godly ⁹  face many dangers, ¹⁰ 

but the Lord saves ¹¹  them ¹²  from each one of them.

Mazmur 37:26

37:26 All day long he shows compassion and lends to others, ¹³ 

and his children ¹⁴  are blessed.

Mazmur 44:21

44:21 would not God discover it,

for he knows ¹⁵  one’s thoughts? ¹⁶ 

Mazmur 67:3

67:3 Let the nations thank you, O God!

Let all the nations thank you! ¹⁷ 

Mazmur 78:25

78:25 Man ate the food of the mighty ones. ¹⁸ 

He sent them more than enough to eat. ¹⁹ 

Mazmur 78:34

78:34 When he struck them down, ²⁰  they sought his favor; ²¹ 

they turned back and longed for God.

Mazmur 82:7

82:7 Yet you will die like mortals; ²² 

you will fall like all the other rulers.” ²³ 

Mazmur 85:2

85:2 You pardoned ²⁴  the wrongdoing of your people;

you forgave ²⁵  all their sin. (Selah)

Mazmur 91:3

91:3 he will certainly rescue you from the snare of the hunter ²⁶ 

and from the destructive plague.

Mazmur 97:6

97:6 The sky declares his justice,

and all the nations see his splendor.

Mazmur 98:2

98:2 The Lord demonstrates his power to deliver; ²⁷ 

in the sight of the nations he reveals his justice.

Mazmur 101:4

101:4 I will have nothing to do with a perverse person; ²⁸ 

I will not permit ²⁹  evil.

Mazmur 102:8

102:8 All day long my enemies taunt me;

those who mock me use my name in their curses. ³⁰ 

Mazmur 109:25

109:25 I am disdained by them. ³¹ 

When they see me, they shake their heads. ³² 

Mazmur 109:30

109:30 I will thank the Lord profusely, ³³ 

in the middle of a crowd ³⁴  I will praise him,

Mazmur 116:2

116:2 and listened to me. ³⁵ 

As long as I live, I will call to him when I need help. ³⁶ 

Mazmur 119:172

119:172 May my tongue sing about your instructions, ³⁷ 

for all your commands are just.

Mazmur 135:13

135:13 O Lord, your name endures, ³⁸ 

your reputation, O Lord, lasts. ³⁹ 

Mazmur 139:2-3

139:2 You know when I sit down and when I get up;

even from far away you understand my motives.

139:3 You carefully observe me when I travel or when I lie down to rest; ⁴⁰ 

you are aware of everything I do. ⁴¹ 

Mazmur 139:13

139:13 Certainly ⁴²  you made my mind and heart; ⁴³ 

you wove me together ⁴⁴  in my mother’s womb.

Mazmur 145:4

145:4 One generation will praise your deeds to another,

and tell about your mighty acts! ⁴⁵ 

Mazmur 145:20

145:20 The Lord protects those who love him,

but he destroys all the wicked.

Mazmur 146:4

146:4 Their life’s breath departs, they return to the ground;

on that day their plans die. ⁴⁶ 

Mazmur 146:6

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ⁴⁷ 

Mazmur 146:10

146:10 The Lord rules forever,

your God, O Zion, throughout the generations to come! ⁴⁸ 

Praise the Lord!

[22:7]  ¹ tn Or “scoff at, deride, mock.”

[22:7]  ² tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.

[22:7]  ³ sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.

[22:17]  ⁴ tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.

[22:17]  ⁵ tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.

[22:17]  ⁶ tn Heb “they gaze, they look upon me.”

[34:14]  ⁷ tn Or “do good.”

[34:14]  ⁸ tn Heb “seek peace and pursue it.”

[34:19]  ⁹ tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ¹⁰ tn Or “trials.”

[34:19]  ¹¹ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

[34:19]  ¹² tn Heb “him,” agreeing with the singular form in the preceding line.

[37:26]  ¹³ tn The active participles describe characteristic behavior.

[37:26]  ¹⁴ tn Or “offspring”; Heb “seed.”

[44:21]  ¹⁵ tn The active participle describes what is characteristically true.

[44:21]  ¹⁶ tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.

[67:3]  ¹⁷ tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.

[78:25]  ¹⁸ sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).

[78:25]  ¹⁹ tn Heb “provision he sent to them to satisfaction.”

[78:34]  ²⁰ tn Or “killed them,” that is, killed large numbers of them.

[78:34]  ²¹ tn Heb “they sought him.”

[82:7]  ²² tn Heb “men.” The point in the context is mortality, however, not maleness.

[82:7]  sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris.

[82:7]  ²³ tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).

[85:2]  ²⁴ tn Heb “lifted up.”

[85:2]  ²⁵ tn Heb “covered over.”

[91:3]  ²⁶ tn The word refers specifically to a fowler (or hunter of birds).

[98:2]  ²⁷ tn Heb “makes known his deliverance.”

[101:4]  ²⁸ tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).

[101:4]  ²⁹ tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.

[102:8]  ³⁰ tn Heb “by me they swear.” When the psalmist’s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become.

[109:25]  ³¹ tn Heb “as for me, I am a reproach to them.”

[109:25]  ³² sn They shake their heads. Apparently shaking the head was a taunting gesture. See also Job 16:4; Ps 22:7; Lam 2:15.

[109:30]  ³³ tn Heb “I will thank the Lord very much with my mouth.”

[109:30]  ³⁴ tn Heb “many.”

[116:2]  ³⁵ tn Heb “because he turned his ear to me.”

[116:2]  ³⁶ tn Heb “and in my days I will cry out.”

[119:172]  ³⁷ tn Heb “your word.”

[135:13]  ³⁸ tn Or “is forever.”

[135:13]  ³⁹ tn Heb “O Lord, your remembrance [is] for a generation and a generation.” See Ps 102:12.

[139:3]  ⁴⁰ tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).

[139:3]  ⁴¹ tn Heb “all my ways.”

[139:13]  ⁴² tn Or “for.”

[139:13]  ⁴³ tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).

[139:13]  ⁴⁴ tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.

[145:4]  ⁴⁵ tn The prefixed verbal forms in v. 4 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 one generation praise…and tell about.”

[146:4]  ⁴⁶ tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.

[146:6]  ⁴⁷ tn Heb “the one who guards faithfulness forever.”

[146:10]  ⁴⁸ tn Heb “for a generation and a generation.”