Mazmur 4:3

4:3 Realize that ¹  the Lord shows the godly special favor; ² 

the Lord responds ³  when I cry out to him.

Mazmur 7:9

7:9 May the evil deeds of the wicked ⁴  come to an end! ⁵ 

But make the innocent ⁶  secure, ⁷ 

O righteous God,

you who examine ⁸  inner thoughts and motives! ⁹ 

Mazmur 12:1

Psalm 12 ¹⁰ 

For the music director; according to the sheminith style; ¹¹  a psalm of David.

12:1 Deliver, Lord!

For the godly ¹²  have disappeared; ¹³ 

people of integrity ¹⁴  have vanished. ¹⁵ 

Mazmur 17:3

17:3 You have scrutinized my inner motives; ¹⁶ 

you have examined me during the night. ¹⁷ 

You have carefully evaluated me, but you find no sin.

I am determined I will say nothing sinful. ¹⁸ 

Mazmur 17:15

17:15 As for me, because I am innocent I will see your face; ¹⁹ 

when I awake you will reveal yourself to me. ²⁰ 

Mazmur 18:50

18:50 He ²¹  gives his chosen king magnificent victories; ²² 

he is faithful ²³  to his chosen ruler, ²⁴ 

to David and his descendants ²⁵  forever.” ²⁶ 

Mazmur 22:29

22:29 All of the thriving people ²⁷  of the earth will join the celebration and worship; ²⁸ 

all those who are descending into the grave ²⁹  will bow before him,

including those who cannot preserve their lives. ³⁰ 

Mazmur 27:4

27:4 I have asked the Lord for one thing –

this is what I desire!

I want to live ³¹  in the Lord’s house ³²  all the days of my life,

so I can gaze at the splendor ³³  of the Lord

and contemplate in his temple.

Mazmur 28:1

Psalm 28 ³⁴ 

By David.

28:1 To you, O Lord, I cry out!

My protector, ³⁵  do not ignore me! ³⁶ 

If you do not respond to me, ³⁷ 

I will join ³⁸  those who are descending into the grave. ³⁹ 

Mazmur 30:5

30:5 For his anger lasts only a brief moment,

and his good favor restores one’s life. ⁴⁰ 

One may experience sorrow during the night,

but joy arrives in the morning. ⁴¹ 

Mazmur 35:27

35:27 May those who desire my vindication shout for joy and rejoice!

May they continually say, ⁴²  “May the Lord be praised, ⁴³  for he wants his servant to be secure.” ⁴⁴ 

Mazmur 36:6

36:6 Your justice is like the highest mountains, ⁴⁵ 

your fairness like the deepest sea;

you preserve ⁴⁶  mankind and the animal kingdom. ⁴⁷ 

Mazmur 37:28

37:28 For the Lord promotes ⁴⁸  justice,

and never abandons ⁴⁹  his faithful followers.

They are permanently secure, ⁵⁰ 

but the children ⁵¹  of evil men are wiped out. ⁵² 

Mazmur 40:9

40:9 I have told the great assembly ⁵³  about your justice. ⁵⁴ 

Look! I spare no words! ⁵⁵ 

O Lord, you know this is true.

Mazmur 42:6

42:6 I am depressed, ⁵⁶ 

so I will pray to you while I am trapped here in the region of the upper Jordan, ⁵⁷ 

from Hermon, ⁵⁸  from Mount Mizar. ⁵⁹ 

Mazmur 45:7

45:7 You love ⁶⁰  justice and hate evil. ⁶¹ 

For this reason God, your God ⁶²  has anointed you ⁶³ 

with the oil of joy, ⁶⁴  elevating you above your companions. ⁶⁵ 

Mazmur 51:19

51:19 Then you will accept ⁶⁶  the proper sacrifices, burnt sacrifices and whole offerings;

then bulls will be sacrificed ⁶⁷  on your altar. ⁶⁸ 

Mazmur 89:49

89:49 Where are your earlier faithful deeds, ⁶⁹  O Lord, ⁷⁰ 

the ones performed in accordance with your reliable oath to David? ⁷¹ 

Mazmur 90:10

90:10 The days of our lives add up to seventy years, ⁷² 

or eighty, if one is especially strong. ⁷³ 

But even one’s best years are marred by trouble and oppression. ⁷⁴ 

Yes, ⁷⁵  they pass quickly ⁷⁶  and we fly away. ⁷⁷ 

Mazmur 95:7

95:7 For he is our God;

we are the people of his pasture,

the sheep he owns. ⁷⁸ 

Today, if only you would obey him! ⁷⁹ 

Mazmur 98:3

98:3 He remains loyal and faithful to the family of Israel. ⁸⁰ 

All the ends of the earth see our God deliver us. ⁸¹ 

Mazmur 101:6

101:6 I will favor the honest people of the land, ⁸² 

and allow them to live with me. ⁸³ 

Those who walk in the way of integrity will attend me. ⁸⁴ 

Mazmur 103:17

103:17 But the Lord continually shows loyal love to his faithful followers, ⁸⁵ 

and is faithful to their descendants, ⁸⁶ 

Mazmur 106:5

106:5 so I may see the prosperity ⁸⁷  of your chosen ones,

rejoice along with your nation, ⁸⁸ 

and boast along with the people who belong to you. ⁸⁹ 

Mazmur 106:7

106:7 Our ancestors in Egypt failed to appreciate your miraculous deeds,

they failed to remember your many acts of loyal love,

and they rebelled at the sea, by the Red Sea. ⁹⁰ 

Mazmur 109:16

109:16 For he never bothered to show kindness; ⁹¹ 

he harassed the oppressed and needy,

and killed the disheartened. ⁹² 

Mazmur 119:75

119:75 I know, Lord, that your regulations ⁹³  are just.

You disciplined me because of your faithful devotion to me. ⁹⁴ 

Mazmur 123:2

123:2 Look, as the eyes of servants look to the hand of their master,

as the eyes of a female servant look to the hand of her mistress, ⁹⁵ 

so my eyes will look to the Lord, our God, until he shows us favor.

Mazmur 131:1

Psalm 131 ⁹⁶ 

A song of ascents, ⁹⁷  by David.

131:1 O Lord, my heart is not proud,

nor do I have a haughty look. ⁹⁸ 

I do not have great aspirations,

or concern myself with things that are beyond me. ⁹⁹ 

Mazmur 143:8

143:8 May I hear about your loyal love in the morning, ¹⁰⁰ 

for I trust in you.

Show me the way I should go, ¹⁰¹ 

because I long for you. ¹⁰² 

Mazmur 144:2

144:2 who loves me ¹⁰³  and is my stronghold,

my refuge ¹⁰⁴  and my deliverer,

my shield and the one in whom I take shelter,

who makes nations submit to me. ¹⁰⁵ 

[4:3]  ¹ tn Heb “and know that.”

[4:3]  ² tn Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[4:3]  ³ tn Heb “hears.”

[7:9]  ⁴ 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.

[7:9]  ⁵ tn The prefixed verbal form is a jussive, expressing an imprecation here.

[7:9]  ⁶ tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.

[7:9]  ⁷ tn The prefixed verbal form expresses the psalmist’s prayer or wish.

[7:9]  ⁸ tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.

[7:9]  ⁹ tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.

[12:1]  ¹⁰ sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.

[12:1]  ¹¹ tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[12:1]  ¹² tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).

[12:1]  ¹³ tn Or “have come to an end.”

[12:1]  ¹⁴ tn Heb “the faithful [ones] from the sons of man.”

[12:1]  ¹⁵ tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”

[17:3]  ¹⁶ tn Heb “you tested my heart.”

[17:3]  ¹⁷ tn Heb “you visited [at] night.”

[17:3]  ¹⁸ tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.

[17:15]  ¹⁹ tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”

[17:15]  ²⁰ tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.

[17:15]  sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.

[18:50]  ²¹ tn Or “the one who.”

[18:50]  ²² tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.

[18:50]  ²³ tn Heb “[the one who] does loyalty.”

[18:50]  ²⁴ tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.

[18:50]  ²⁵ tn Or “offspring”; Heb “seed.”

[18:50]  ²⁶ sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.

[22:29]  ²⁷ tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

[22:29]  ²⁸ tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

[22:29]  ²⁹ tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.

[22:29]  ³⁰ tn Heb “and his life he does not revive.”

[27:4]  ³¹ tn Heb “my living.”

[27:4]  ³² sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[27:4]  ³³ tn Or “beauty.”

[28:1]  ³⁴ sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.

[28:1]  ³⁵ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[28:1]  ³⁶ tn Heb “do not be deaf from me.”

[28:1]  ³⁷ tn Heb “lest [if] you are silent from me.”

[28:1]  ³⁸ tn Heb “I will be equal with.”

[28:1]  ³⁹ tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.

[30:5]  ⁴⁰ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ⁴¹ tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[35:27]  ⁴² tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).

[35:27]  ⁴³ tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.”

[35:27]  ⁴⁴ tn Heb “the one who desires the peace of his servant.”

[36:6]  ⁴⁵ tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.

[36:6]  ⁴⁶ tn Or “deliver.”

[36:6]  ⁴⁷ sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.

[37:28]  ⁴⁸ tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior.

[37:28]  ⁴⁹ tn The imperfect verbal form draws attention to this generalizing statement.

[37:28]  ⁵⁰ tn Or “protected forever.”

[37:28]  ⁵¹ tn Or “offspring”; Heb “seed.”

[37:28]  ⁵² tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.

[40:9]  ⁵³ sn The great assembly is also mentioned in Pss 22:25 and 35:18.

[40:9]  ⁵⁴ tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the Lord’s just acts are in view (see v. 10). His “justice” (צֶדֶק, tsedeq) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.

[40:9]  ⁵⁵ tn Heb “Look! My lips I do not restrain.”

[42:6]  ⁵⁶ tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.

[42:6]  ⁵⁷ tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.

[42:6]  ⁵⁸ tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.

[42:6]  ⁵⁹ tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.

[45:7]  ⁶⁰ sn To love justice means to actively promote it.

[45:7]  ⁶¹ sn To hate evil means to actively oppose it.

[45:7]  ⁶² tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”

[45:7]  ⁶³ sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.

[45:7]  ⁶⁴ sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.

[45:7]  ⁶⁵ tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.

[45:7]  sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.

[51:19]  ⁶⁶ tn Or “desire, take delight in.”

[51:19]  ⁶⁷ tn Heb “then they will offer up bulls.” The third plural subject is indefinite.

[51:19]  ⁶⁸ sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.

[89:49]  ⁶⁹ sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.

[89:49]  ⁷⁰ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

[89:49]  ⁷¹ tn Heb “[which] you swore on oath to David by your faithfulness.”

[90:10]  ⁷² tn Heb “the days of our years, in them [are] seventy years.”

[90:10]  ⁷³ tn Heb “or if [there is] strength, eighty years.”

[90:10]  ⁷⁴ tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רהב (“to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).

[90:10]  ⁷⁵ tn or “for.”

[90:10]  ⁷⁶ tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.

[90:10]  ⁷⁷ sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).

[95:7]  ⁷⁸ tn Heb “of his hand.”

[95:7]  ⁷⁹ tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.

[98:3]  ⁸⁰ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁸¹ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[101:6]  ⁸² tn Heb “my eyes [are] on the faithful of the land.”

[101:6]  ⁸³ tn The Hebrew text simply reads, “in order to live with me.”

[101:6]  ⁸⁴ tn Heb “one who walks in the way of integrity, he will minister to me.”

[103:17]  ⁸⁵ tn Heb “but the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.”

[103:17]  ⁸⁶ tn Heb “and his righteousness to sons of sons.”

[106:5]  ⁸⁷ tn Heb “good.”

[106:5]  ⁸⁸ tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”

[106:5]  ⁸⁹ tn Heb “with your inheritance.”

[106:7]  ⁹⁰ tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

[106:7]  sn They rebelled. The psalmist recalls the people’s complaint recorded in Exod 14:12.

[109:16]  ⁹¹ tn Heb “he did not remember to do loyal love.”

[109:16]  ⁹² tn Heb “and he chased an oppressed and needy man, and one timid of heart to put [him] to death.”

[119:75]  ⁹³ tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.

[119:75]  ⁹⁴ tn Heb “and [in] faithfulness you afflicted me.”

[123:2]  ⁹⁵ sn Servants look to their master for food, shelter, and other basic needs.

[131:1]  ⁹⁶ sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.

[131:1]  ⁹⁷ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[131:1]  ⁹⁸ tn Heb “and my eyes are not lifted up.”

[131:1]  ⁹⁹ tn Heb “I do not walk in great things, and in things too marvelous for me.”

[143:8]  ¹⁰⁰ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

[143:8]  sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

[143:8]  ¹⁰¹ sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

[143:8]  ¹⁰² tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).

[144:2]  ¹⁰³ tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).

[144:2]  ¹⁰⁴ tn Or “my elevated place.”

[144:2]  ¹⁰⁵ tn Heb “the one who subdues nations beneath me.”