Mazmur 3:7

3:7 Rise up, ¹  Lord!

Deliver me, my God!

Yes, ²  you will strike ³  all my enemies on the jaw;

you will break the teeth ⁴  of the wicked. ⁵ 

Mazmur 5:1

Psalm 5 ⁶ 

For the music director, to be accompanied by wind instruments; ⁷  a psalm of David.

5:1 Listen to what I say, ⁸  Lord!

Carefully consider my complaint! ⁹ 

Mazmur 7:4

7:4 or have wronged my ally, ¹⁰ 

or helped his lawless enemy, ¹¹ 

Mazmur 9:13

9:13 when they prayed: ¹² 

“Have mercy on me, ¹³  Lord!

See how I am oppressed by those who hate me, ¹⁴ 

O one who can snatch me away ¹⁵  from the gates of death!

Mazmur 9:20

9:20 Terrify them, Lord! ¹⁶ 

Let the nations know they are mere mortals! ¹⁷  (Selah)

Mazmur 17:1

Psalm 17 ¹⁸ 

A prayer of David.

17:1 Lord, consider my just cause! ¹⁹ 

Pay attention to my cry for help!

Listen to the prayer

I sincerely offer! ²⁰ 

Mazmur 17:6

17:6 I call to you for you will answer me, O God.

Listen to me! ²¹ 

Hear what I say! ²² 

Mazmur 19:12

19:12 Who can know all his errors? ²³ 

Please do not punish me for sins I am unaware of. ²⁴ 

Mazmur 22:21

22:21 Rescue me from the mouth of the lion, ²⁵ 

and from the horns of the wild oxen! ²⁶ 

You have answered me! ²⁷ 

Mazmur 25:6

25:6 Remember ²⁸  your compassionate and faithful deeds, O Lord,

for you have always acted in this manner. ²⁹ 

Mazmur 28:2

28:2 Hear my plea for mercy when I cry out to you for help,

when I lift my hands ³⁰  toward your holy temple! ³¹ 

Mazmur 31:15-16

31:15 You determine my destiny! ³² 

Rescue me from the power of my enemies and those who chase me.

31:16 Smile ³³  on your servant!

Deliver me because of your faithfulness!

Mazmur 35:17

35:17 O Lord, how long are you going to just stand there and watch this? ³⁴ 

Rescue ³⁵  me ³⁶  from their destructive attacks;

guard my life ³⁷  from the young lions!

Mazmur 36:10

36:10 Extend ³⁸  your loyal love to your faithful followers, ³⁹ 

and vindicate ⁴⁰  the morally upright! ⁴¹ 

Mazmur 39:10

39:10 Please stop wounding me! ⁴² 

You have almost beaten me to death! ⁴³ 

Mazmur 39:13

39:13 Turn your angry gaze away from me, so I can be happy

before I pass away. ⁴⁴ 

Mazmur 40:11

40:11 O Lord, you do not withhold ⁴⁵  your compassion from me.

May your loyal love and faithfulness continually protect me! ⁴⁶ 

Mazmur 41:4

41:4 As for me, I said: ⁴⁷ 

“O Lord, have mercy on me!

Heal me, for I have sinned against you!

Mazmur 43:1

Psalm 43 ⁴⁸ 

43:1 Vindicate me, O God!

Fight for me ⁴⁹  against an ungodly nation!

Deliver me ⁵⁰  from deceitful and evil men! ⁵¹ 

Mazmur 50:12

50:12 Even if I were hungry, I would not tell you,

for the world and all it contains belong to me.

Mazmur 51:7

51:7 Sprinkle me ⁵²  with water ⁵³  and I will be pure; ⁵⁴ 

wash me ⁵⁵  and I will be whiter than snow. ⁵⁶ 

Mazmur 51:12

51:12 Let me again experience the joy of your deliverance!

Sustain me by giving me the desire to obey! ⁵⁷ 

Mazmur 54:5

54:5 May those who wait to ambush me ⁵⁸  be repaid for their evil! ⁵⁹ 

As a demonstration of your faithfulness, ⁶⁰  destroy them!

Mazmur 55:6

55:6 I say, ⁶¹  “I wish I had wings like a dove!

I would fly away and settle in a safe place!

Mazmur 55:9

55:9 Confuse them, ⁶²  O Lord!

Frustrate their plans! ⁶³ 

For I see violence and conflict in the city.

Mazmur 57:5

57:5 Rise up ⁶⁴  above the sky, O God!

May your splendor cover the whole earth! ⁶⁵ 

Mazmur 57:11

57:11 Rise up ⁶⁶  above the sky, O God!

May your splendor cover the whole earth! ⁶⁷ 

Mazmur 59:4

59:4 Though I have done nothing wrong, ⁶⁸  they are anxious to attack. ⁶⁹ 

Spring into action and help me! Take notice of me! ⁷⁰ 

Mazmur 60:2

60:2 You made the earth quake; you split it open. ⁷¹ 

Repair its breaches, for it is ready to fall. ⁷² 

Mazmur 69:16

69:16 Answer me, O Lord, for your loyal love is good! ⁷³ 

Because of your great compassion, turn toward me!

Mazmur 69:29

69:29 I am oppressed and suffering!

O God, deliver and protect me! ⁷⁴ 

Mazmur 70:1

Psalm 70 ⁷⁵ 

For the music director; by David; written to get God’s attention. ⁷⁶ 

70:1 O God, please be willing to rescue me! ⁷⁷ 

O Lord, hurry and help me! ⁷⁸ 

Mazmur 72:6

72:6 He ⁷⁹  will descend like rain on the mown grass, ⁸⁰ 

like showers that drench ⁸¹  the earth. ⁸² 

Mazmur 72:10

72:10 The kings of Tarshish ⁸³  and the coastlands will offer gifts;

the kings of Sheba ⁸⁴  and Seba ⁸⁵  will bring tribute.

Mazmur 72:15

72:15 May he live! ⁸⁶  May they offer him gold from Sheba! ⁸⁷ 

May they continually pray for him!

May they pronounce blessings on him all day long! ⁸⁸ 

Mazmur 74:3

74:3 Hurry and look ⁸⁹  at the permanent ruins,

and all the damage the enemy has done to the temple! ⁹⁰ 

Mazmur 74:18

74:18 Remember how ⁹¹  the enemy hurls insults, O Lord, ⁹² 

and how a foolish nation blasphemes your name!

Mazmur 74:21-22

74:21 Do not let the afflicted be turned back in shame!

Let the oppressed and poor praise your name! ⁹³ 

74:22 Rise up, O God! Defend your honor! ⁹⁴ 

Remember how fools insult you all day long! ⁹⁵ 

Mazmur 79:12

79:12 Pay back our neighbors in full! ⁹⁶ 

May they be insulted the same way they insulted you, O Lord! ⁹⁷ 

Mazmur 80:2

80:2 In the sight of Ephraim, Benjamin, and Manasseh reveal ⁹⁸  your power!

Come and deliver us! ⁹⁹ 

Mazmur 80:17-19

80:17 May you give support to the one you have chosen, ¹⁰⁰ 

to the one whom you raised up for yourself! ¹⁰¹ 

80:18 Then we will not turn away from you.

Revive us and we will pray to you! ¹⁰² 

80:19 O Lord God, invincible warrior, ¹⁰³  restore us!

Smile on us! ¹⁰⁴  Then we will be delivered! ¹⁰⁵ 

Mazmur 81:8

81:8 I said, ¹⁰⁶  ‘Listen, my people!

I will warn ¹⁰⁷  you!

O Israel, if only you would obey me! ¹⁰⁸ 

Mazmur 83:11

83:11 Make their nobles like Oreb and Zeeb, ¹⁰⁹ 

and all their rulers like Zebah and Zalmunna, ¹¹⁰ 

Mazmur 84:8

84:8 O Lord, sovereign God, ¹¹¹ 

hear my prayer!

Listen, O God of Jacob! (Selah)

Mazmur 85:4

85:4 Restore us, O God our deliverer!

Do not be displeased with us! ¹¹² 

Mazmur 85:7

85:7 O Lord, show us your loyal love!

Bestow on us your deliverance!

Mazmur 86:16

86:16 Turn toward me and have mercy on me!

Give your servant your strength!

Deliver your slave! ¹¹³ 

Mazmur 89:30

89:30 If his sons reject my law

and disobey my regulations,

Mazmur 90:17

90:17 May our sovereign God extend his favor to us! ¹¹⁴ 

Make our endeavors successful!

Yes, make them successful! ¹¹⁵ 

Mazmur 119:58

119:58 I seek your favor ¹¹⁶  with all my heart.

Have mercy on me as you promised! ¹¹⁷ 

Mazmur 119:73

י (Yod)

119:73 Your hands made me and formed me. ¹¹⁸ 

Give me understanding so that I might learn ¹¹⁹  your commands.

Mazmur 119:88

119:88 Revive me with ¹²⁰  your loyal love,

that I might keep ¹²¹  the rules you have revealed. ¹²² 

Mazmur 119:176

119:176 I have wandered off like a lost sheep. ¹²³ 

Come looking for your servant,

for I do not forget your commands.

Mazmur 129:8

129:8 Those who pass by will not say, ¹²⁴ 

“May you experience the Lord’s blessing!

We pronounce a blessing on you in the name of the Lord.”

Mazmur 137:6-8

137:6 May my tongue stick to the roof of my mouth,

if I do not remember you,

and do not give Jerusalem priority

over whatever gives me the most joy. ¹²⁵ 

137:7 Remember, O Lord, what the Edomites did

on the day Jerusalem fell. ¹²⁶ 

They said, “Tear it down, tear it down, ¹²⁷ 

right to its very foundation!”

137:8 O daughter Babylon, soon to be devastated! ¹²⁸ 

How blessed will be the one who repays you

for what you dished out to us! ¹²⁹ 

Mazmur 140:1

Psalm 140 ¹³⁰ 

For the music director; a psalm of David.

140:1 O Lord, rescue me from wicked men! ¹³¹ 

Protect me from violent men, ¹³² 

Mazmur 140:6

140:6 I say to the Lord, “You are my God.”

O Lord, pay attention to my plea for mercy!

Mazmur 141:1

Psalm 141 ¹³³ 

A psalm of David.

141:1 O Lord, I cry out to you. Come quickly to me!

Pay attention to me when I cry out to you!

Mazmur 143:1

Psalm 143 ¹³⁴ 

A psalm of David.

143:1 O Lord, hear my prayer!

Pay attention to my plea for help!

Because of your faithfulness and justice, answer me!

Mazmur 143:10

143:10 Teach me to do what pleases you, ¹³⁵ 

for you are my God.

May your kind presence ¹³⁶ 

lead me ¹³⁷  into a level land. ¹³⁸ 

[3:7]  ¹ tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the Lord to rise up (קוּמָה, qumah) in his defense.

[3:7]  ² tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).

[3:7]  ³ tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[3:7]  ⁴ sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).

[3:7]  ⁵ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.

[5:1]  ⁶ sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.

[5:1]  ⁷ tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).

[5:1]  ⁸ tn Heb “my words.”

[5:1]  ⁹ tn Or “sighing.” The word occurs only here and in Ps 39:3.

[7:4]  ¹⁰ tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.

[7:4]  ¹¹ tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.

[9:13]  ¹² tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The Lord answered this request, prompting the present song of thanksgiving.

[9:13]  ¹³ tn Or “show me favor.”

[9:13]  ¹⁴ tn Heb “see my misery from the ones who hate me.”

[9:13]  ¹⁵ tn Heb “one who lifts me up.”

[9:20]  ¹⁶ tn Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (mora’; a reading that appears in some mss and finds support in several ancient textual witnesses).

[9:20]  ¹⁷ tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).

[17:1]  ¹⁸ sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.

[17:1]  ¹⁹ tn Heb “hear, Lord, what is just.”

[17:1]  ²⁰ tn Heb “Listen to my prayer, [made] without lips of deceit.”

[17:6]  ²¹ tn Heb “Turn your ear toward me.”

[17:6]  ²² tn Heb “my word.”

[19:12]  ²³ tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.

[19:12]  ²⁴ tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.

[22:21]  ²⁵ sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).

[22:21]  ²⁶ tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).

[22:21]  ²⁷ tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.

[25:6]  ²⁸ tn That is, “remember” with the intention of repeating.

[25:6]  ²⁹ tn Heb “for from antiquity [are] they.”

[28:2]  ³⁰ sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.

[28:2]  ³¹ tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.

[31:15]  ³² tn Heb “in your hand [are] my times.”

[31:16]  ³³ tn Heb “cause your face to shine.”

[35:17]  ³⁴ tn Heb “O Lord, how long will you see?”

[35:17]  ³⁵ tn Heb “bring back, restore.”

[35:17]  ³⁶ tn Or “my life.”

[35:17]  ³⁷ tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).

[36:10]  ³⁸ tn Heb “draw out to full length.”

[36:10]  ³⁹ tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the Lord in the sense that they recognize his royal authority and obey his will (see Jer 22:16).

[36:10]  ⁴⁰ tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).

[36:10]  ⁴¹ tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).

[39:10]  ⁴² tn Heb “remove from upon me your wound.”

[39:10]  ⁴³ tn Heb “from the hostility of your hand I have come to an end.”

[39:13]  ⁴⁴ tn Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hasha’) is uncertain. It could be from the root שָׁעָע (sha’a’, “smear”), but “your eyes” would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of שָׁעָה (sha’ah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (shÿ’eh, “gaze”; see Job 14:6). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10-11). For a similar expression of this sentiment see Job 10:20-21.

[40:11]  ⁴⁵ tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (lo’), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB).

[40:11]  ⁴⁶ tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, “your loyal love and faithfulness continually protect me” (cf. NEB). However, the כִּי (ki) at the beginning of the next verse, if causal (“because”), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by כִּי + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2-3; 22:8.

[41:4]  ⁴⁷ sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.

[43:1]  ⁴⁸ sn Psalm 43. Many medieval Hebrew mss combine Psalm 43 and Psalm 42 into one psalm. Psalm 43 is the only psalm in Book 2 of the Psalter (Psalms 42-72) that does not have a heading, suggesting that it was originally the third and concluding section of Psalm 42. Ps 43:5 is identical to the refrain in Ps 42:11 and almost identical to the refrain in Ps 42:5.

[43:1]  ⁴⁹ tn Or “argue my case.”

[43:1]  ⁵⁰ tn The imperfect here expresses a request or wish. Note the imperatives in the first half of the verse. See also v. 3.

[43:1]  ⁵¹ tn Heb “from the deceitful and evil man.” The Hebrew text uses the singular form “man” in a collective sense, as the reference to a “nation” in the parallel line indicates.

[51:7]  ⁵² tn The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:7]  ⁵³ tn Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.

[51:7]  ⁵⁴ tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.

[51:7]  ⁵⁵ tn The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:7]  ⁵⁶ sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).

[51:12]  ⁵⁷ tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.

[54:5]  ⁵⁸ tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.

[54:5]  ⁵⁹ tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.

[54:5]  ⁶⁰ tn Heb “in [or “by”] your faithfulness.”

[55:6]  ⁶¹ tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.

[55:9]  ⁶² tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).

[55:9]  ⁶³ tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”

[57:5]  ⁶⁴ tn Or “be exalted.”

[57:5]  ⁶⁵ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[57:11]  ⁶⁶ tn Or “be exalted.”

[57:11]  ⁶⁷ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[59:4]  ⁶⁸ tn Heb “without sin.”

[59:4]  ⁶⁹ tn Heb “they run and they are determined.”

[59:4]  ⁷⁰ tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”

[60:2]  ⁷¹ tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.

[60:2]  sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat.

[60:2]  ⁷² sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.

[69:16]  ⁷³ tn Or “pleasant”; or “desirable.”

[69:29]  ⁷⁴ tn Heb “your deliverance, O God, may it protect me.”

[70:1]  ⁷⁵ sn Psalm 70. This psalm is almost identical to Ps 40:13-17. The psalmist asks for God’s help and for divine retribution against his enemies.

[70:1]  ⁷⁶ tn Heb “to cause to remember.” The same form, a Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the superscription of Ps 38. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).

[70:1]  ⁷⁷ tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “Lord” rather than “God.”

[70:1]  ⁷⁸ tn Heb “hurry to my help.” See Pss 22:19; 38:22.

[72:6]  ⁷⁹ tn That is, the king (see vv. 2, 4).

[72:6]  ⁸⁰ tn The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.

[72:6]  ⁸¹ tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzÿfu). The translation assumes the latter.

[72:6]  ⁸² sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.

[72:10]  ⁸³ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ⁸⁴ sn Sheba was located in Arabia.

[72:10]  ⁸⁵ sn Seba was located in Africa.

[72:15]  ⁸⁶ tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yÿkhiy hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).

[72:15]  ⁸⁷ tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.

[72:15]  ⁸⁸ tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.

[74:3]  ⁸⁹ tn Heb “lift up your steps to,” which may mean “run, hurry.”

[74:3]  ⁹⁰ tn Heb “everything [the] enemy has damaged in the holy place.”

[74:18]  ⁹¹ tn Heb “remember this.”

[74:18]  ⁹² tn Or “[how] the enemy insults the Lord.”

[74:21]  ⁹³ sn Let the oppressed and poor praise your name! The statement is metonymic. The point is this: May the oppressed be delivered from their enemies! Then they will have ample reason to praise God’s name.

[74:22]  ⁹⁴ tn Or “defend your cause.”

[74:22]  ⁹⁵ tn Heb “remember your reproach from a fool all the day.”

[79:12]  ⁹⁶ tn Heb “Return to our neighbors sevenfold into their lap.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of the Hebrew phrase שִׁבְעָתַיִם (shiv’atayim, “seven times”) see Gen 4:15, 24; Ps 12:6; Prov 6:31; Isa 30:26.

[79:12]  ⁹⁷ tn Heb “their reproach with which they reproached you, O Lord.”

[80:2]  ⁹⁸ tn Heb “stir up”; “arouse.”

[80:2]  ⁹⁹ tn Heb “come for our deliverance.”

[80:17]  ¹⁰⁰ tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)

[80:17]  ¹⁰¹ tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.

[80:18]  ¹⁰² tn Heb “and in your name we will call.”

[80:19]  ¹⁰³ tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.

[80:19]  ¹⁰⁴ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

[80:19]  ¹⁰⁵ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[81:8]  ¹⁰⁶ tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the Lord commanded the generation of Israelites that experienced the events described in v. 7. Note the statement in v. 11, “my people did not listen to me.”

[81:8]  ¹⁰⁷ tn Or perhaps “command.”

[81:8]  ¹⁰⁸ tn The Hebrew particle אִם (“if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.

[83:11]  ¹⁰⁹ sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).

[83:11]  ¹¹⁰ sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).

[84:8]  ¹¹¹ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9) but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת in Pss 59:5 and 80:4, 19 as well.

[85:4]  ¹¹² tn Heb “break your displeasure with us.” Some prefer to emend הָפֵר (hafer, “break”) to הָסֵר (haser, “turn aside”).

[86:16]  ¹¹³ tn Heb “the son of your female servant.” The phrase “son of a female servant” (see also Ps 116:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the Lord has such a secondary wife or concubine! It is used metaphorically and idiomatically to emphasize the psalmist’s humility before the Lord and his status as the Lord’s servant.

[90:17]  ¹¹⁴ tn Heb “and may the delight of the Master, our God, be on us.” The Hebrew term נֹעַם (no’am, “delight”) is used in Ps 27:4 of the Lord’s “beauty,” but here it seems to refer to his favor (see BDB 653 s.v.) or kindness (HALOT 706 s.v.).

[90:17]  ¹¹⁵ tn Heb “and the work of our hands establish over us, and the work of our hands, establish it.”

[119:58]  ¹¹⁶ tn Heb “I appease your face.”

[119:58]  ¹¹⁷ tn Heb “according to your word.”

[119:73]  ¹¹⁸ tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.

[119:73]  ¹¹⁹ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:88]  ¹²⁰ tn Heb “according to.”

[119:88]  ¹²¹ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:88]  ¹²² tn Heb “of your mouth.”

[119:176]  ¹²³ tn Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God’s path (see the second half of the verse, as well as v. 110).

[129:8]  ¹²⁴ tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.

[137:6]  ¹²⁵ tn Heb “if I do not lift up Jerusalem over the top of my joy.”

[137:7]  ¹²⁶ tn Heb “remember, O Lord, against the sons of Edom, the day of Jerusalem.”

[137:7]  ¹²⁷ tn Heb “lay [it] bare, lay [it] bare.”

[137:8]  ¹²⁸ tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.

[137:8]  ¹²⁹ tn Heb “O the happiness of the one who repays you your wage which you paid to us.”

[140:1]  ¹³⁰ sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.

[140:1]  ¹³¹ tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

[140:1]  ¹³² tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

[141:1]  ¹³³ sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.

[143:1]  ¹³⁴ sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.

[143:10]  ¹³⁵ tn Or “your will.” See Ps 40:8.

[143:10]  ¹³⁶ tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).

[143:10]  ¹³⁷ tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.

[143:10]  ¹³⁸ sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.