Mazmur 5:10

5:10 Condemn them, ¹  O God!

May their own schemes be their downfall! ² 

Drive them away ³  because of their many acts of insurrection, ⁴ 

for they have rebelled against you.

Mazmur 7:1

Psalm 7 ⁵ 

A musical composition ⁶  by David, which he sang to the Lord concerning ⁷  a Benjaminite named Cush. ⁸ 

7:1 O Lord my God, in you I have taken shelter. ⁹ 

Deliver me from all who chase me! Rescue me!

Mazmur 7:6

7:6 Stand up angrily, ¹⁰  Lord!

Rise up with raging fury against my enemies! ¹¹ 

Wake up for my sake and execute the judgment you have decreed for them! ¹² 

Mazmur 12:1

Psalm 12 ¹³ 

For the music director; according to the sheminith style; ¹⁴  a psalm of David.

12:1 Deliver, Lord!

For the godly ¹⁵  have disappeared; ¹⁶ 

people of integrity ¹⁷  have vanished. 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 21:9

21:9 You burn them up like a fiery furnace ²¹  when you appear; ²² 

the Lord angrily devours them; ²³ 

the fire consumes them.

Mazmur 22:9

22:9 Yes, you are the one who brought me out ²⁴  from the womb

and made me feel secure on my mother’s breasts.

Mazmur 26:1

Psalm 26 ²⁵ 

By David.

26:1 Vindicate me, O Lord,

for I have integrity, ²⁶ 

and I trust in the Lord without wavering.

Mazmur 31:2

31:2 Listen to me! ²⁷ 

Quickly deliver me!

Be my protector and refuge, ²⁸ 

a stronghold where I can be safe! ²⁹ 

Mazmur 31:7

31:7 I will be happy and rejoice in your faithfulness,

because you notice my pain

and you are aware of how distressed I am. ³⁰ 

Mazmur 40:9

40:9 I have told the great assembly ³¹  about your justice. ³² 

Look! I spare no words! ³³ 

O Lord, you know this is true.

Mazmur 43:4

43:4 Then I will go ³⁴  to the altar of God,

to the God who gives me ecstatic joy, ³⁵ 

so that I express my thanks to you, ³⁶  O God, my God, with a harp.

Mazmur 55:1

Psalm 55 ³⁷ 

For the music director, to be accompanied by stringed instruments; a well-written song ³⁸  by David.

55:1 Listen, O God, to my prayer!

Do not ignore ³⁹  my appeal for mercy!

Mazmur 59:13

59:13 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 65:5

65:5 You answer our prayers by performing awesome acts of deliverance,

O God, our savior. ⁴⁰ 

All the ends of the earth trust in you, ⁴¹ 

as well as those living across the wide seas. ⁴² 

Mazmur 67:1

Psalm 67 ⁴³ 

For the music director; to be accompanied by stringed instruments; a psalm, a song.

67:1 May God show us his favor ⁴⁴  and bless us! ⁴⁵ 

May he smile on us! ⁴⁶  (Selah)

Mazmur 68:35

68:35 You are awe-inspiring, O God, as you emerge from your holy temple! ⁴⁷ 

It is the God of Israel ⁴⁸  who gives the people power and strength.

God deserves praise! ⁴⁹ 

Mazmur 70:5

70:5 I am oppressed and needy! ⁵⁰ 

O God, hurry to me! ⁵¹ 

You are my helper and my deliverer!

O Lord, ⁵²  do not delay!

Mazmur 84:3

84:3 Even the birds find a home there,

and the swallow ⁵³  builds a nest,

where she can protect her young ⁵⁴ 

near your altars, O Lord who rules over all,

my king and my God.

Mazmur 86:17

86:17 Show me evidence of your favor! ⁵⁵ 

Then those who hate me will see it and be ashamed, ⁵⁶ 

for you, O Lord, will help me and comfort me. ⁵⁷ 

Mazmur 88:1

Psalm 88 ⁵⁸ 

A song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; ⁵⁹  a well-written song ⁶⁰  by Heman the Ezrachite.

88:1 O Lord God who delivers me! ⁶¹ 

By day I cry out

and at night I pray before you. ⁶² 

Mazmur 89:14

89:14 Equity and justice are the foundation of your throne. ⁶³ 

Loyal love and faithfulness characterize your rule. ⁶⁴ 

Mazmur 92:1

Psalm 92 ⁶⁵ 

A psalm; a song for the Sabbath day.

92:1 It is fitting ⁶⁶  to thank the Lord,

and to sing praises to your name, O sovereign One! ⁶⁷ 

Mazmur 106:47

106:47 Deliver us, O Lord, our God!

Gather us from among the nations!

Then we will give thanks ⁶⁸  to your holy name,

and boast about your praiseworthy deeds. ⁶⁹ 

Mazmur 132:11

132:11 The Lord made a reliable promise to David; ⁷⁰ 

he will not go back on his word. ⁷¹ 

He said, ⁷²  “I will place one of your descendants ⁷³  on your throne.

Mazmur 142:7

142:7 Free me ⁷⁴  from prison,

that I may give thanks to your name.

Because of me the godly will assemble, ⁷⁵ 

for you will vindicate me. ⁷⁶ 

[5:10]  ¹ tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.

[5:10]  ² tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.

[5:10]  ³ tn Or “banish them.”

[5:10]  ⁴ tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).

[7:1]  ⁵ sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.

[7:1]  ⁶ tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.

[7:1]  ⁷ tn Or “on account of.”

[7:1]  ⁸ sn Apparently this individual named Cush was one of David’s enemies.

[7:1]  ⁹ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[7:6]  ¹⁰ tn Heb “in your anger.”

[7:6]  ¹¹ tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.

[7:6]  ¹² tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[12:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “have come to an end.”

[12:1]  ¹⁷ tn Heb “the faithful [ones] from the sons of man.”

[12:1]  ¹⁸ tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”

[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.

[21:9]  ²¹ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ²² tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ²³ tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[22:9]  ²⁴ 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.”

[26:1]  ²⁵ sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.

[26:1]  ²⁶ tn Heb “for I in my integrity walk.”

[31:2]  ²⁷ tn Heb “turn toward me your ear.”

[31:2]  ²⁸ tn Heb “become for me a rocky summit of refuge.”

[31:2]  ²⁹ tn Heb “a house of strongholds to deliver me.”

[31:7]  ³⁰ tn Heb “you know the distresses of my life.”

[40:9]  ³¹ sn The great assembly is also mentioned in Pss 22:25 and 35:18.

[40:9]  ³² 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]  ³³ tn Heb “Look! My lips I do not restrain.”

[43:4]  ³⁴ tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”

[43:4]  ³⁵ tn Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[43:4]  ³⁶ tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.

[55:1]  ³⁷ sn Psalm 55. The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.

[55:1]  ³⁸ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.

[55:1]  ³⁹ tn Heb “hide yourself from.”

[65:5]  ⁴⁰ tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”

[65:5]  ⁴¹ tn Heb “a source of confidence [for] all the ends of the earth.”

[65:5]  sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.

[65:5]  ⁴² tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.

[67:1]  ⁴³ 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]  ⁴⁴ tn Or “have mercy on us.”

[67:1]  ⁴⁵ 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]  ⁴⁶ tn Heb “may he cause his face to shine with us.”

[68:35]  ⁴⁷ tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).

[68:35]  ⁴⁸ tn Heb “the God of Israel, he.”

[68:35]  ⁴⁹ tn Heb “blessed [be] God.”

[70:5]  ⁵⁰ sn See Pss 35:10; 37:14.

[70:5]  ⁵¹ tn Ps 40:17 has “may the Lord pay attention to me.”

[70:5]  ⁵² tn Ps 40:17 has “my God” instead of “Lord.”

[84:3]  ⁵³ tn The word translated “swallow” occurs only here and in Prov 26:2.

[84:3]  ⁵⁴ tn Heb “even a bird finds a home, and a swallow a nest for herself, [in] which she places her young.”

[84:3]  sn The psalmist here romanticizes the temple as a place of refuge and safety. As he thinks of the birds nesting near its roof, he envisions them finding protection in God’s presence.

[86:17]  ⁵⁵ tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.

[86:17]  ⁵⁶ tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.

[86:17]  ⁵⁷ tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the Lord will be followed by his intervention. Another option is to understand the forms as future perfects (“for you, O Lord, will have helped me and comforted me”).

[88:1]  ⁵⁸ sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.

[88:1]  ⁵⁹ tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.

[88:1]  ⁶⁰ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[88:1]  ⁶¹ tn Heb “O Lord God of my deliverance.” In light of the content of the psalm, this reference to God as the one who delivers seems overly positive. For this reason some emend the text to אַלֹהַי שִׁוַּעְתִּי (’alohay shivva’tiy, “[O Lord] my God, I cry out”). See v. 13.

[88:1]  ⁶² tn Heb “[by] day I cry out, in the night before you.”

[89:14]  ⁶³ sn The Lord’s throne symbolizes his kingship.

[89:14]  ⁶⁴ 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).

[92:1]  ⁶⁵ sn Psalm 92. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.

[92:1]  ⁶⁶ tn Or “good.”

[92:1]  ⁶⁷ tn Traditionally “O Most High.”

[106:47]  ⁶⁸ tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.

[106:47]  ⁶⁹ tn Heb “to boast in your praise.”

[132:11]  ⁷⁰ tn Heb “the Lord swore an oath to David [in] truth.”

[132:11]  ⁷¹ tn Heb “he will not turn back from it.”

[132:11]  ⁷² tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

[132:11]  ⁷³ tn Heb “the fruit of your body.”

[142:7]  ⁷⁴ tn Heb “bring out my life.”

[142:7]  ⁷⁵ tn Or “gather around.”

[142:7]  ⁷⁶ tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense.