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 9:5-6

9:5 You terrified the nations with your battle cry; ⁶ 

you destroyed the wicked; ⁷ 

you permanently wiped out all memory of them. ⁸ 

9:6 The enemy’s cities have been reduced to permanent ruins; ⁹ 

you destroyed their cities; ¹⁰ 

all memory of the enemies has perished. 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 9:15-16

9:15 The nations fell ¹⁶  into the pit they had made;

their feet were caught in the net they had hidden. ¹⁷ 

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ¹⁸  (Higgaion. ¹⁹  Selah)

Mazmur 9:18

9:18 for the needy are not permanently ignored, ²⁰ 

the hopes of the oppressed are not forever dashed. ²¹ 

Mazmur 18:14

18:14 He shot his ²²  arrows and scattered them, ²³ 

many lightning bolts ²⁴  and routed them. ²⁵ 

Mazmur 18:49

18:49 So I will give you thanks before the nations, ²⁶  O Lord!

I will sing praises to you! ²⁷ 

Mazmur 19:6

19:6 It emerges from the distant horizon, ²⁸ 

and goes from one end of the sky to the other; ²⁹ 

nothing can escape ³⁰  its heat.

Mazmur 20:7

20:7 Some trust in chariots and others in horses, ³¹ 

but we ³²  depend on ³³  the Lord our God.

Mazmur 22:31

22:31 They will come and tell about his saving deeds; ³⁴ 

they will tell a future generation what he has accomplished. ³⁵ 

Mazmur 34:6

34:6 This oppressed man cried out and the Lord heard;

he saved him ³⁶  from all his troubles.

Mazmur 34:22

34:22 The Lord rescues his servants; ³⁷ 

all who take shelter in him escape punishment. ³⁸ 

Mazmur 36:1

Psalm 36 ³⁹ 

For the music director; written by the Lord’s servant, David; an oracle. ⁴⁰ 

36:1 An evil man is rebellious to the core. ⁴¹ 

He does not fear God, ⁴² 

Mazmur 36:4

36:4 He plans ways to sin while he lies in bed;

he is committed to a sinful lifestyle; ⁴³ 

he does not reject what is evil. ⁴⁴ 

Mazmur 36:10

36:10 Extend ⁴⁵  your loyal love to your faithful followers, ⁴⁶ 

and vindicate ⁴⁷  the morally upright! ⁴⁸ 

Mazmur 39:4

39:4 “O Lord, help me understand my mortality

and the brevity of life! ⁴⁹ 

Let me realize how quickly my life will pass! ⁵⁰ 

Mazmur 40:11

40:11 O Lord, you do not withhold ⁵¹  your compassion from me.

May your loyal love and faithfulness continually protect me! ⁵² 

Mazmur 41:6

41:6 When someone comes to visit, ⁵³  he pretends to be friendly; ⁵⁴ 

he thinks of ways to defame me, ⁵⁵ 

and when he leaves he slanders me. ⁵⁶ 

Mazmur 42:10

42:10 My enemies’ taunts cut into me to the bone, ⁵⁷ 

as they say to me all day long, “Where is your God?” ⁵⁸ 

Mazmur 44:18

44:18 We have not been unfaithful, ⁵⁹ 

nor have we disobeyed your commands. ⁶⁰ 

Mazmur 46:9

46:9 He brings an end to wars throughout the earth; ⁶¹ 

he shatters ⁶²  the bow and breaks ⁶³  the spear;

he burns ⁶⁴  the shields with fire. ⁶⁵ 

Mazmur 53:2

53:2 God looks down from heaven ⁶⁶  at the human race, ⁶⁷ 

to see if there is anyone who is wise ⁶⁸  and seeks God. ⁶⁹ 

Mazmur 55:3

55:3 because of what the enemy says, ⁷⁰ 

and because of how the wicked ⁷¹  pressure me, ⁷² 

for they hurl trouble ⁷³  down upon me ⁷⁴ 

and angrily attack me.

Mazmur 55:21

55:21 His words are as smooth as butter, ⁷⁵ 

but he harbors animosity in his heart. ⁷⁶ 

His words seem softer than oil,

but they are really like sharp swords. ⁷⁷ 

Mazmur 56:8

56:8 You keep track of my misery. ⁷⁸ 

Put my tears in your leather container! ⁷⁹ 

Are they not recorded in your scroll? ⁸⁰ 

Mazmur 58:11

58:11 Then ⁸¹  observers ⁸²  will say,

“Yes indeed, the godly are rewarded! ⁸³ 

Yes indeed, there is a God who judges ⁸⁴  in the earth!”

Mazmur 62:10

62:10 Do not trust in what you can gain by oppression! ⁸⁵ 

Do not put false confidence in what you can gain by robbery! ⁸⁶ 

If wealth increases, do not become attached to it! ⁸⁷ 

Mazmur 64:5

64:5 They encourage one another to carry out their evil deed. ⁸⁸ 

They plan how to hide ⁸⁹  snares,

and boast, ⁹⁰  “Who will see them?” ⁹¹ 

Mazmur 64:10

64:10 The godly will rejoice in the Lord

and take shelter in him.

All the morally upright ⁹²  will boast. ⁹³ 

Mazmur 68:24

68:24 They ⁹⁴  see your processions, O God –

the processions of my God, my king, who marches along in holy splendor. ⁹⁵ 

Mazmur 69:15

69:15 Don’t let the current overpower me!

Don’t let the deep swallow me up!

Don’t let the pit ⁹⁶  devour me! ⁹⁷ 

Mazmur 69:31

69:31 That will please the Lord more than an ox or a bull

with horns and hooves.

Mazmur 76:5

76:5 The bravehearted ⁹⁸  were plundered; ⁹⁹ 

they “fell asleep.” ¹⁰⁰ 

All the warriors were helpless. ¹⁰¹ 

Mazmur 77:16

77:16 The waters ¹⁰²  saw you, O God,

the waters saw you and trembled. ¹⁰³ 

Yes, the depths of the sea ¹⁰⁴  shook with fear. ¹⁰⁵ 

Mazmur 77:19

77:19 You walked through the sea; ¹⁰⁶ 

you passed through the surging waters, ¹⁰⁷ 

but left no footprints. ¹⁰⁸ 

Mazmur 83:18

83:18 Then they will know ¹⁰⁹  that you alone are the Lord, ¹¹⁰ 

the sovereign king ¹¹¹  over all the earth.

Mazmur 85:9

85:9 Certainly his loyal followers will soon experience his deliverance; ¹¹² 

then his splendor will again appear in our land. ¹¹³ 

Mazmur 89:46

89:46 How long, O Lord, will this last?

Will you remain hidden forever? ¹¹⁴ 

Will your anger continue to burn like fire?

Mazmur 92:4

92:4 For you, O Lord, have made me happy by your work.

I will sing for joy because of what you have done. ¹¹⁵ 

Mazmur 140:13

140:13 Certainly the godly will give thanks to your name;

the morally upright will live in your presence.

[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.

[9:5]  ⁶ tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[9:5]  ⁷ tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically 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). In this context the hostile nations who threaten Israel/Judah are in view.

[9:5]  ⁸ tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).

[9:6]  ⁹ tn Heb “the enemy – they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’oyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yÿhvah, “the Lord”) in v. 7.

[9:6]  ¹⁰ tn Heb “you uprooted cities.”

[9:6]  ¹¹ tn Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [’arim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).

[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.”

[9:15]  ¹⁶ tn Heb “sank down.”

[9:15]  ¹⁷ sn The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16.

[9:16]  ¹⁸ tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ¹⁹ tn This is probably a technical musical term.

[9:18]  ²⁰ tn Or “forgotten.”

[9:18]  ²¹ tn Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.

[18:14]  ²² tn 2 Sam 22:15 omits the pronominal suffix (“his”).

[18:14]  ²³ tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).

[18:14]  ²⁴ sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.

[18:14]  ²⁵ tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”

[18:14]  sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).

[18:49]  ²⁶ sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally the Davidic king was to testify to the nations of God’s greatness. See J. H. Eaton, Kingship and the Psalms (SBT), 182-85.

[18:49]  ²⁷ tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).

[19:6]  ²⁸ tn Heb “from the end of the heavens [is] its going forth.”

[19:6]  ²⁹ tn Heb “and its circuit [is] to their ends.”

[19:6]  ³⁰ tn Heb “is hidden from.”

[20:7]  ³¹ tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.

[20:7]  ³² tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.

[20:7]  ³³ tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him.

[22:31]  ³⁴ tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.

[22:31]  ³⁵ tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.

[34:6]  ³⁶ tn The pronoun refers back to “this oppressed man,” namely, the psalmist.

[34:22]  ³⁷ tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.

[34:22]  ³⁸ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:19).

[36:1]  ³⁹ sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.

[36:1]  ⁴⁰ tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (nÿ’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.

[36:1]  ⁴¹ tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew mss, the Hebrew text of Origen’s Hexapla, and the Syriac.

[36:1]  ⁴² tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.

[36:4]  ⁴³ tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.

[36:4]  ⁴⁴ tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.

[36:10]  ⁴⁵ tn Heb “draw out to full length.”

[36:10]  ⁴⁶ 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]  ⁴⁷ tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).

[36:10]  ⁴⁸ 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).

[39:4]  ⁴⁹ tn Heb “Cause me to know, O Lord, my end; and the measure of my days, what it is!”

[39:4]  ⁵⁰ tn Heb “Let me know how transient I am!”

[40:11]  ⁵¹ 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]  ⁵² 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.

[41:6]  ⁵³ tn Heb “to see.”

[41:6]  ⁵⁴ tn Heb “he speaks deceitfully.”

[41:6]  ⁵⁵ tn Heb “his heart gathers sin to itself.”

[41:6]  ⁵⁶ tn Heb “he goes outside and speaks.”

[42:10]  ⁵⁷ tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew mss and Symmachus’ Greek version read “like” instead of “with.”

[42:10]  ⁵⁸ sn “Where is your God?” The enemies ask this same question in v. 3.

[44:18]  ⁵⁹ tn Heb “our heart did not turn backward.” Cf. Ps 78:57.

[44:18]  ⁶⁰ tn Heb “and our steps did [not] turn aside from your path.” The negative particle is understood by ellipsis (see the preceding line). God’s “path” refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4.

[46:9]  ⁶¹ tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).

[46:9]  ⁶² tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ⁶³ tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.

[46:9]  ⁶⁴ tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ⁶⁵ tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.

[53:2]  ⁶⁶ sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.

[53:2]  ⁶⁷ tn Heb “upon the sons of man.”

[53:2]  ⁶⁸ tn Or “acts wisely.” The Hiphil is exhibitive.

[53:2]  ⁶⁹ tn That is, who seeks to have a relationship with God by obeying and worshiping him.

[55:3]  ⁷⁰ tn Heb “because of [the] voice of [the] enemy.”

[55:3]  ⁷¹ tn The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.

[55:3]  ⁷² tn Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (’aqah, “pressure”).

[55:3]  ⁷³ tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.

[55:3]  ⁷⁴ tc The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form יַמְטֵר (yamter, “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS).

[55:21]  ⁷⁵ tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhma’ot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhem’ah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (kholqu, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.

[55:21]  ⁷⁶ tn Heb “and war [is in] his heart.”

[55:21]  ⁷⁷ tn Heb “his words are softer than oil, but they are drawn swords.”

[56:8]  ⁷⁸ tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”

[56:8]  ⁷⁹ tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.

[56:8]  ⁸⁰ tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).

[58:11]  ⁸¹ tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.

[58:11]  ⁸² tn Heb “man.” The singular is representative here.

[58:11]  ⁸³ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ⁸⁴ tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.

[62:10]  ⁸⁵ tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.

[62:10]  ⁸⁶ tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.

[62:10]  ⁸⁷ tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”

[64:5]  ⁸⁸ tn Heb “they give strength to themselves, an evil matter [or “word”].”

[64:5]  ⁸⁹ tn Heb “they report about hiding.”

[64:5]  ⁹⁰ tn Heb “they say.”

[64:5]  ⁹¹ tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).

[64:10]  ⁹² tn Heb “upright in heart.”

[64:10]  ⁹³ tn That is, about the Lord’s accomplishments on their behalf.

[68:24]  ⁹⁴ tn The subject is probably indefinite, referring to bystanders in general who witness the procession.

[68:24]  ⁹⁵ tn The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.

[69:15]  ⁹⁶ tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).

[69:15]  ⁹⁷ tn Heb “do not let the well close its mouth upon me.”

[76:5]  ⁹⁸ tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).

[76:5]  ⁹⁹ tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).

[76:5]  ¹⁰⁰ tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”

[76:5]  ¹⁰¹ tn Heb “and all the men of strength did not find their hands.”

[77:16]  ¹⁰² tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.

[77:16]  ¹⁰³ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:16]  ¹⁰⁴ tn The words “of the sea” are supplied in the translation for stylistic reasons.

[77:16]  ¹⁰⁵ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:19]  ¹⁰⁶ tn Heb “in the sea [was] your way.”

[77:19]  ¹⁰⁷ tn Heb “and your paths [were] in the mighty waters.”

[77:19]  ¹⁰⁸ tn Heb “and your footprints were not known.”

[83:18]  ¹⁰⁹ tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ¹¹⁰ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ¹¹¹ tn Traditionally “the Most High.”

[85:9]  ¹¹² tn Heb “certainly his deliverance [is] near to those who fear him.”

[85:9]  ¹¹³ tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.

[89:46]  ¹¹⁴ tn Heb “How long, O Lord, will hide yourself forever?”

[92:4]  ¹¹⁵ tn Heb “the works of your hands.”