Mazmur 5:3

5:3 Lord, in the morning ¹  you will hear ²  me; ³ 

in the morning I will present my case to you ⁴  and then wait expectantly for an answer. ⁵ 

Mazmur 12:3

12:3 May the Lord cut off ⁶  all flattering lips,

and the tongue that boasts! ⁷ 

Mazmur 12:7

12:7 You, Lord, will protect them; ⁸ 

you will continually shelter each one from these evil people, ⁹ 

Mazmur 18:24

18:24 The Lord rewarded me for my godly deeds; ¹⁰ 

he took notice of my blameless behavior. ¹¹ 

Mazmur 25:10

25:10 The Lord always proves faithful and reliable ¹² 

to those who follow the demands of his covenant. ¹³ 

Mazmur 29:9

29:9 The Lord’s shout bends ¹⁴  the large trees ¹⁵ 

and strips ¹⁶  the leaves from the forests. ¹⁷ 

Everyone in his temple says, “Majestic!” ¹⁸ 

Mazmur 32:7

32:7 You are my hiding place;

you protect me from distress.

You surround me with shouts of joy from those celebrating deliverance. ¹⁹  (Selah)

Mazmur 34:22

34:22 The Lord rescues his servants; ²⁰ 

all who take shelter in him escape punishment. ²¹ 

Mazmur 45:17

45:17 I will proclaim your greatness through the coming years, ²² 

then the nations will praise you ²³  forever.

Mazmur 46:9

46:9 He brings an end to wars throughout the earth; ²⁴ 

he shatters ²⁵  the bow and breaks ²⁶  the spear;

he burns ²⁷  the shields with fire. ²⁸ 

Mazmur 55:14

55:14 We would share personal thoughts with each other; ²⁹ 

in God’s temple we would walk together among the crowd.

Mazmur 61:8

61:8 Then I will sing praises to your name continually, ³⁰ 

as I fulfill ³¹  my vows day after day.

Mazmur 65:11

65:11 You crown the year with your good blessings, ³² 

and you leave abundance in your wake. ³³ 

Mazmur 68:19

68:19 The Lord deserves praise! ³⁴ 

Day after day ³⁵  he carries our burden,

the God who delivers us. (Selah)

Mazmur 69:12

69:12 Those who sit at the city gate gossip about me;

drunkards mock me in their songs. ³⁶ 

Mazmur 74:8

74:8 They say to themselves, ³⁷ 

“We will oppress all of them.” ³⁸ 

They burn down all the places where people worship God in the land. ³⁹ 

Mazmur 74:20

74:20 Remember your covenant promises, ⁴⁰ 

for the dark regions of the earth are full of places where violence rules. ⁴¹ 

Mazmur 78:7

78:7 Then they will place their confidence in God.

They will not forget the works of God,

and they will obey ⁴²  his commands.

Mazmur 81:10

81:10 I am the Lord, your God,

the one who brought you out of the land of Egypt.

Open your mouth wide and I will fill it!’

Mazmur 88:13

88:13 As for me, I cry out to you, O Lord;

in the morning my prayer confronts you.

Mazmur 89:41

89:41 All who pass by ⁴³  have robbed him;

he has become an object of disdain to his neighbors.

Mazmur 90:14

90:14 Satisfy us in the morning ⁴⁴  with your loyal love!

Then we will shout for joy and be happy ⁴⁵  all our days!

Mazmur 101:8

101:8 Each morning I will destroy all the wicked people in the land,

and remove all evildoers from the city of the Lord.

Mazmur 103:20

103:20 Praise the Lord, you angels of his,

you powerful warriors who carry out his decrees

and obey his orders! ⁴⁶ 

Mazmur 119:104

119:104 Your precepts give me discernment.

Therefore I hate all deceitful actions. ⁴⁷ 

Mazmur 119:128

119:128 For this reason I carefully follow all your precepts. ⁴⁸ 

I hate all deceitful actions. ⁴⁹ 

Mazmur 145:1

Psalm 145 ⁵⁰ 

A psalm of praise, by David.

145:1 I will extol you, my God, O king!

I will praise your name continually! ⁵¹ 

[5:3]  ¹ sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).

[5:3]  ² tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “Lord, in the morning hear me.”

[5:3]  ³ tn Heb “my voice.”

[5:3]  ⁴ tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.

[5:3]  ⁵ tn Heb “and I will watch.”

[12:3]  ⁶ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord cut off”), not indicative (“The Lord will cut off”; see also Ps 109:15 and Mal 2:12). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[12:3]  ⁷ tn Heb “a tongue speaking great [things].”

[12:7]  ⁸ tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.

[12:7]  ⁹ tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew mss and ancient textual witnesses read “us,” both here and in the preceding line.) The noun דוֹר (dor, “generation”) refers here to the psalmist’s contemporaries, who were characterized by deceit and arrogance (see vv. 1-2). See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.

[18:24]  ¹⁰ tn Heb “according to my righteousness.”

[18:24]  ¹¹ tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.

[25:10]  ¹² tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.

[25:10]  ¹³ tn Heb “to the ones who keep his covenant and his testimonies.”

[29:9]  ¹⁴ tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.

[29:9]  ¹⁵ tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (’ayyalot, “deer”) to אֵילוֹת (’elot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (’ayyalim).

[29:9]  ¹⁶ tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.

[29:9]  ¹⁷ tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).

[29:9]  sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.

[29:9]  ¹⁸ tn Heb “In his temple, all of it says, ‘Glory.’”

[32:7]  ¹⁹ tn Heb “[with] shouts of joy of deliverance you surround me.”

[34:22]  ²⁰ tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.

[34:22]  ²¹ 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).

[45:17]  ²² tn Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2-7.

[45:17]  ²³ sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.

[46:9]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.

[46:9]  ²⁷ tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ²⁸ 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.

[55:14]  ²⁹ tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.

[61:8]  ³⁰ tn Or “forever.”

[61:8]  ³¹ tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.

[65:11]  ³² tn Heb “your good,” which refers here to agricultural blessings.

[65:11]  ³³ tn Heb “and your paths drip with abundance.”

[68:19]  ³⁴ tn Heb “blessed [be] the Lord.”

[68:19]  ³⁵ tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.

[69:12]  ³⁶ tn Heb “the mocking songs of the drinkers of beer.”

[74:8]  ³⁷ tn Heb “in their heart.”

[74:8]  ³⁸ tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).

[74:8]  ³⁹ tn Heb “they burn down all the meeting places of God in the land.”

[74:20]  ⁴⁰ tc Heb “look at the covenant.” The LXX reads “your covenant,” which seems to assume a second person pronominal suffix. The suffix may have been accidentally omitted by haplography. Note that the following word (כִּי) begins with kaf (כ).

[74:20]  ⁴¹ tn Heb “for the dark places of the earth are full of dwelling places of violence.” The “dark regions” are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts “dark regions” refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6).

[78:7]  ⁴² tn Heb “keep.”

[89:41]  ⁴³ tn Heb “all the passersby on the road.”

[90:14]  ⁴⁴ sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).

[90:14]  ⁴⁵ tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result.

[103:20]  ⁴⁶ tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”

[119:104]  ⁴⁷ tn Heb “every false path.”

[119:128]  ⁴⁸ tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.

[119:128]  ⁴⁹ tn Heb “every false path.”

[145:1]  ⁵⁰ sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.

[145:1]  ⁵¹ tn Or, hyperbolically, “forever.”