Mazmur 4:3
Konteks4:3 Realize that 1 the Lord shows the godly special favor; 2
the Lord responds 3 when I cry out to him.
Mazmur 5:8-9
Konteks5:8 Lord, lead me in your righteousness 4
because of those who wait to ambush me, 5
remove the obstacles in the way in which you are guiding me! 6
5:9 For 7 they do not speak the truth; 8
their stomachs are like the place of destruction, 9
their throats like an open grave, 10
their tongues like a steep slope leading into it. 11
Mazmur 9:12
Konteks9:12 For the one who takes revenge against murderers took notice of the oppressed; 12
he did not overlook 13 their cry for help 14
Mazmur 9:14
Konteks9:14 Then I will 15 tell about all your praiseworthy acts; 16
in the gates of Daughter Zion 17 I will rejoice because of your deliverance.” 18
Mazmur 13:1
KonteksFor the music director; a psalm of David.
13:1 How long, Lord, will you continue to ignore me? 20
How long will you pay no attention to me? 21
Mazmur 22:9
Konteks22:9 Yes, you are the one who brought me out 22 from the womb
and made me feel secure on my mother’s breasts.
Mazmur 30:9
Konteks30:9 “What 23 profit is there in taking my life, 24
in my descending into the Pit? 25
Can the dust of the grave 26 praise you?
Can it declare your loyalty? 27
Mazmur 31:9
Konteks31:9 Have mercy on me, for I am in distress!
My eyes grow dim 28 from suffering. 29
I have lost my strength. 30
Mazmur 31:13
Konteks31:13 For I hear what so many are saying, 31
the terrifying news that comes from every direction. 32
When they plot together against me,
they figure out how they can take my life.
Mazmur 36:8
Konteks36:8 They are filled with food from your house,
and you allow them to drink from the river of your delicacies.
Mazmur 40:6
Konteks40:6 Receiving sacrifices and offerings are not your primary concern. 33
You make that quite clear to me! 34
You do not ask for burnt sacrifices and sin offerings.
Mazmur 41:2
Konteks41:2 May the Lord protect him and save his life! 35
May he be blessed 36 in the land!
Do not turn him over 37 to his enemies! 38
Mazmur 44:5
Konteks44:5 By your power 39 we will drive back 40 our enemies;
by your strength 41 we will trample down 42 our foes! 43
Mazmur 51:14
Konteks51:14 Rescue me from the guilt of murder, 44 O God, the God who delivers me!
Then my tongue will shout for joy because of your deliverance. 45
Mazmur 52:8
Konteks52:8 But I 46 am like a flourishing 47 olive tree in the house of God;
I continually 48 trust in God’s loyal love.
Mazmur 53:4
Konteks53:4 All those who behave wickedly 49 do not understand 50 –
those who devour my people as if they were eating bread,
and do not call out to God.
Mazmur 53:6
Konteks53:6 I wish the deliverance 51 of Israel would come from Zion!
When God restores the well-being of his people, 52
may Jacob rejoice, 53
may Israel be happy! 54
Mazmur 58:9
Konteks58:9 Before the kindling is even placed under your pots, 55
he 56 will sweep it away along with both the raw and cooked meat. 57
Mazmur 60:6
Konteks60:6 God has spoken in his sanctuary: 58
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 59
Mazmur 60:8
KonteksI will make Edom serve me. 61
I will shout in triumph over Philistia.” 62
Mazmur 65:8
Konteks65:8 Even those living in the most remote areas are awestruck by your acts; 63
you cause those living in the east and west to praise you. 64
Mazmur 68:2
Konteks68:2 As smoke is driven away by the wind, so you drive them away. 65
As wax melts before fire,
so the wicked are destroyed before God.
Mazmur 68:6
Konteks68:6 God settles those who have been deserted in their own homes; 66
he frees prisoners and grants them prosperity. 67
But sinful rebels live in the desert. 68
Mazmur 68:27
Konteks68:27 There is little Benjamin, their ruler, 69
and the princes of Judah in their robes, 70
along with the princes of Zebulun and the princes of Naphtali.
Mazmur 76:11
Konteks76:11 Make vows to the Lord your God and repay them!
Let all those who surround him 71 bring tribute to the awesome one!
Mazmur 77:2
Konteks77:2 In my time of trouble I sought 72 the Lord.
I kept my hand raised in prayer throughout the night. 73
I 74 refused to be comforted.
Mazmur 88:9
Konteks88:9 My eyes grow weak because of oppression.
I call out to you, O Lord, all day long;
I spread out my hands in prayer to you. 75
Mazmur 89:14
Konteks89:14 Equity and justice are the foundation of your throne. 76
Loyal love and faithfulness characterize your rule. 77
Mazmur 89:49
Konteks89:49 Where are your earlier faithful deeds, 78 O Lord, 79
the ones performed in accordance with your reliable oath to David? 80
Mazmur 102:26
Konteks102:26 They will perish,
but you will endure. 81
They will wear out like a garment;
like clothes you will remove them and they will disappear. 82
Mazmur 108:7
Konteks108:7 God has spoken in his sanctuary: 83
“I will triumph! I will parcel out Shechem,
the valley of Succoth I will measure off. 84
Mazmur 108:9
Konteks108:9 Moab is my wash basin. 85
I will make Edom serve me. 86
I will shout in triumph over Philistia.”
Mazmur 140:5
Konteks140:5 Proud men hide a snare for me;
evil men 87 spread a net by the path;
they set traps for me. (Selah)
Mazmur 142:3
Konteks142:3 Even when my strength leaves me, 88
you watch my footsteps. 89
In the path where I walk
they have hidden a trap for me.
Mazmur 142:6
Konteks142:6 Listen to my cry for help,
for I am in serious trouble! 90
Rescue me from those who chase me,
for they are stronger than I am.
[4:3] 1 tn Heb “and know that.”
[4:3] 2 tn Heb “that the
[5:8] 4 tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.
[5:8] 5 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
[5:8] 6 tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
[5:9] 8 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
[5:9] 9 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
[5:9] 10 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
[5:9] 11 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.
[5:9] sn As the psalmist walks down the path in which God leads him, he asks the
[9:12] 12 tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
[9:12] 13 tn Heb “did not forget.”
[9:12] 14 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.
[9:14] 15 tn Or “so that I might.”
[9:14] 16 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 17 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 18 tn Heb “in your deliverance.”
[13:1] 19 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.
[13:1] 20 tn Heb “will you forget me continually.”
[13:1] 21 tn Heb “will you hide your face from me.”
[22:9] 22 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[30:9] 23 sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.
[30:9] 24 tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.
[30:9] 25 tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).
[30:9] 26 tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.
[30:9] 27 tn The rhetorical questions anticipate the answer, “Of course not!”
[30:9] sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[31:9] 28 tn Or perhaps, “are swollen.”
[31:9] 29 tn Cf. Ps 6:7, which has a similar line.
[31:9] 30 tn Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure.
[31:13] 31 tn Heb “the report of many.”
[31:13] 32 tn Heb “the terror from all around.”
[40:6] 33 tn Heb “sacrifice and offering you do not desire.” The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11-20).
[40:6] 34 tn Heb “ears you hollowed out for me.” The meaning of this odd expression is debated (this is the only collocation of “hollowed out” and “ears” in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has “but a body you have prepared for me,” a reading which is followed in Heb 10:5.
[41:2] 35 tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.
[41:2] 36 tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).
[41:2] 37 tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.
[41:2] 38 tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).
[44:5] 40 tn Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.”
[44:5] sn The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.
[44:5] 41 tn Heb “in your name.” The
[44:5] 42 sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.
[44:5] 43 tn Heb “those who rise up [against] us.”
[51:14] 44 tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.
[51:14] 45 tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).
[52:8] 46 tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.
[52:8] 47 tn Or “luxuriant, green, leafy.”
[52:8] 48 tn Or, hyperbolically, “forever and ever.”
[53:4] 49 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”
[53:4] 50 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).
[53:6] 51 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[53:6] 52 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[53:6] 53 tn The verb form is jussive.
[53:6] 54 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[58:9] 55 tn Heb “before your pots perceive thorns.”
[58:9] 56 tn Apparently God (v. 6) is the subject of the verb here.
[58:9] 57 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
[60:6] 58 tn Heb “in his holy place.”
[60:6] 59 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
[60:8] 60 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
[60:8] 61 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[60:8] 62 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
[65:8] 63 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.
[65:8] 64 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
[68:2] 65 tn Heb “as smoke is scattered, you scatter [them].”
[68:6] 66 tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.
[68:6] 67 tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.
[68:6] 68 tn Or “in a parched [land].”
[68:6] sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.
[68:27] 69 sn Little Benjamin, their ruler. This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.
[68:27] 70 tc The MT reads רִגְמָתָם (rigmatam), which many derive from רָגַם (ragam, “to kill by stoning”) and translates, “[in] their heaps,” that is, in large numbers.
[76:11] 71 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
[77:2] 72 tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.
[77:2] 73 tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.
[77:2] 74 tn Or “my soul.” 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).
[88:9] 75 tn Heb “I spread out my hands to you.” Spreading out the hands toward God was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). The words “in prayer” have been supplied in the translation to clarify this.
[89:14] 76 sn The Lord’s throne symbolizes his kingship.
[89:14] 77 tn Heb “are in front of your face.” The idiom can mean “confront” (Ps 17:13) or “meet, enter the presence of” (Ps 95:2).
[89:49] 78 sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.
[89:49] 79 tc Many medieval Hebrew
[89:49] 80 tn Heb “[which] you swore on oath to David by your faithfulness.”
[102:26] 82 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.
[108:7] 83 tn Heb “in his holy place.”
[108:7] 84 sn Shechem stands for the territory west of the Jordan River; the valley of Succoth represents the region east of the Jordan.
[108:9] 85 sn The metaphor of the wash basin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 7-8), would be reduced to the status of a servant.
[108:9] 86 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[140:5] 87 tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).
[142:3] 88 tn Heb “my spirit grows faint.”
