Mazmur 4:2
Konteks4:2 You men, 1 how long will you try to turn my honor into shame? 2
How long 3 will you love what is worthless 4
and search for what is deceptive? 5 (Selah)
Mazmur 32:5
Konteks32:5 Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess 6 my rebellious acts to the Lord.”
And then you forgave my sins. 7 (Selah)
Mazmur 39:5
Konteks39:5 Look, you make my days short-lived, 8
and my life span is nothing from your perspective. 9
Surely all people, even those who seem secure, are nothing but vapor. 10
Mazmur 39:11
Konteks39:11 You severely discipline people for their sins; 11
like a moth you slowly devour their strength. 12
Surely all people are a mere vapor. (Selah)
Mazmur 48:8
Konteks48:8 We heard about God’s mighty deeds, now we have seen them, 13
in the city of the Lord, the invincible Warrior, 14
in the city of our God.
God makes it permanently secure. 15 (Selah)
Mazmur 52:5
Konteks52:5 Yet 16 God will make you a permanent heap of ruins. 17
He will scoop you up 18 and remove you from your home; 19
he will uproot you from the land of the living. (Selah)
Mazmur 54:3
Konteks54:3 For foreigners 20 attack me; 21
ruthless men, who do not respect God, seek my life. 22 (Selah)
Mazmur 55:19
Konteks55:19 God, the one who has reigned as king from long ago,
will hear and humiliate them. 23 (Selah)
They refuse to change,
and do not fear God. 24
Mazmur 57:3
Konteks57:3 May he send help from heaven and deliver me 25
from my enemies who hurl insults! 26 (Selah)
May God send his loyal love and faithfulness!
Mazmur 57:6
Konteks57:6 They have prepared a net to trap me; 27
I am discouraged. 28
They have dug a pit for me. 29
They will fall 30 into it! (Selah)
Mazmur 59:5
Konteks59:5 You, O Lord God, the invincible warrior, 31 the God of Israel,
rouse yourself and punish 32 all the nations!
Have no mercy on any treacherous evildoers! (Selah)
Mazmur 59:13
Konteks59:13 Angrily wipe them out! Wipe them out so they vanish!
Let them know that God rules
in Jacob and to the ends of the earth! (Selah)
Mazmur 60:4
Konteks60:4 You have given your loyal followers 33 a rallying flag,
so that they might seek safety from the bow. 34 (Selah)
Mazmur 62:8
Konteks62:8 Trust in him at all times, you people!
Pour out your hearts before him! 35
God is our shelter! (Selah)
Mazmur 66:15
Konteks66:15 I will offer up to you fattened animals as burnt sacrifices,
along with the smell of sacrificial rams.
I will offer cattle and goats. (Selah)
Mazmur 67:1
KonteksFor the music director; to be accompanied by stringed instruments; a psalm, a song.
67:1 May God show us his favor 37 and bless us! 38
May he smile on us! 39 (Selah)
Mazmur 67:4
Konteks67:4 Let foreigners 40 rejoice and celebrate!
For you execute justice among the nations,
and govern the people living on earth. 41 (Selah)
Mazmur 81:7
Konteks81:7 In your distress you called out and I rescued you.
I answered you from a dark thundercloud. 42
I tested you at the waters of Meribah. 43 (Selah)
Mazmur 140:5
Konteks140:5 Proud men hide a snare for me;
evil men 44 spread a net by the path;
they set traps for me. (Selah)
[4:2] 2 tn Heb “how long my honor to shame?”
[4:2] 3 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 5 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[32:5] 6 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
[32:5] 7 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.
[39:5] 8 tn Heb “Look, handbreadths you make my days.” The “handbreadth” (equivalent to the width of four fingers) was one of the smallest measures used by ancient Israelites. See P. C. Craigie, Psalms 1-50 (WBC), 309.
[39:5] 9 tn Heb “is like nothing before you.”
[39:5] 10 tn Heb “surely, all vapor [is] all mankind, standing firm.” Another option is to translate, “Surely, all mankind, though seemingly secure, is nothing but a vapor.”
[39:11] 11 tn “with punishments on account of sin you discipline a man.”
[39:11] 12 tc Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ (khamudo, “his desirable [thing]”) to חֶמְדוֹ (khemdo, “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew
[48:8] 13 tn Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate.
[48:8] 14 tn Heb “the
[48:8] 15 tn Or “God makes it secure forever.” The imperfect highlights the characteristic nature of the generalizing statement.
[52:5] 16 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.
[52:5] 17 tn Heb “will tear you down forever.”
[52:5] 18 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
[52:5] 19 tn Heb “from [your] tent.”
[54:3] 20 tc Many medieval Hebrew
[54:3] 21 tn Heb “rise against me.”
[54:3] 22 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
[55:19] 23 tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay’annem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).
[55:19] 24 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”
[57:3] 25 tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).
[57:3] 26 tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”
[57:6] 27 tn Heb “for my feet.”
[57:6] 28 tn Heb “my life bends low.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[57:6] 30 tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.
[59:5] 31 tn Heb “
[59:5] 32 tn Heb “wake up to punish” (see Pss 35:23; 44:23).
[60:4] 33 tn Heb “those who fear you.”
[60:4] 34 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”
[62:8] 35 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).
[67:1] 36 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
[67:1] 37 tn Or “have mercy on us.”
[67:1] 38 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.
[67:1] 39 tn Heb “may he cause his face to shine with us.”
[67:4] 41 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).
[81:7] 42 tn Heb “I answered you in the hidden place of thunder.” This may allude to God’s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).
[81:7] 43 sn The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
[140:5] 44 tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).
