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 6:5

6:5 For no one remembers you in the realm of death, ⁶ 

In Sheol who gives you thanks? ⁷ 

Mazmur 17:6

17:6 I call to you for you will answer me, O God.

Listen to me! ⁸ 

Hear what I say! ⁹ 

Mazmur 25:2

25:2 My God, I trust in you.

Please do not let me be humiliated;

do not let my enemies triumphantly rejoice over me!

Mazmur 25:6

25:6 Remember ¹⁰  your compassionate and faithful deeds, O Lord,

for you have always acted in this manner. ¹¹ 

Mazmur 54:5

54:5 May those who wait to ambush me ¹²  be repaid for their evil! ¹³ 

As a demonstration of your faithfulness, ¹⁴  destroy them!

Mazmur 63:4

63:4 For this reason ¹⁵  I will praise you while I live;

in your name I will lift up my hands. ¹⁶ 

Mazmur 71:15

71:15 I will tell about your justice,

and all day long proclaim your salvation, ¹⁷ 

though I cannot fathom its full extent. ¹⁸ 

Mazmur 77:15

77:15 You delivered ¹⁹  your people by your strength ²⁰  –

the children of Jacob and Joseph. (Selah)

Mazmur 80:2

80:2 In the sight of Ephraim, Benjamin, and Manasseh reveal ²¹  your power!

Come and deliver us! ²² 

Mazmur 80:17

80:17 May you give support to the one you have chosen, ²³ 

to the one whom you raised up for yourself! ²⁴ 

Mazmur 86:12-13

86:12 O Lord, my God, I will give you thanks with my whole heart!

I will honor your name continually! ²⁵ 

86:13 For you will extend your great loyal love to me, ²⁶ 

and will deliver my life ²⁷  from the depths of Sheol. ²⁸ 

Mazmur 88:16

88:16 Your anger overwhelms me; ²⁹ 

your terrors destroy me.

Mazmur 89:5

89:5 O Lord, the heavens ³⁰  praise your amazing deeds,

as well as your faithfulness in the angelic assembly. ³¹ 

Mazmur 89:10

89:10 You crushed the Proud One ³²  and killed it; ³³ 

with your strong arm you scattered your enemies.

Mazmur 91:7

91:7 Though a thousand may fall beside you,

and a multitude on your right side,

it ³⁴  will not reach you.

Mazmur 102:15

102:15 The nations will respect the reputation of the Lord, ³⁵ 

and all the kings of the earth will respect ³⁶  his splendor,

Mazmur 109:21

109:21 O sovereign Lord,

intervene on my behalf for the sake of your reputation! ³⁷ 

Because your loyal love is good, deliver me!

Mazmur 119:159

119:159 See how I love your precepts!

O Lord, revive me with your loyal love!

Mazmur 138:1

Psalm 138 ³⁸ 

By David.

138:1 I will give you thanks with all my heart;

before the heavenly assembly ³⁹  I will sing praises to you.

Mazmur 138:4

138:4 Let all the kings of the earth give thanks ⁴⁰  to you, O Lord,

when they hear the words you speak. ⁴¹ 

Mazmur 138:8

138:8 The Lord avenges me. ⁴² 

O Lord, your loyal love endures.

Do not abandon those whom you have made! ⁴³ 

Mazmur 141:8

141:8 Surely I am looking to you, ⁴⁴  O sovereign Lord.

In you I take shelter.

Do not expose me to danger! ⁴⁵ 

Mazmur 142:5

142:5 I cry out to you, O Lord;

I say, “You are my shelter,

my security ⁴⁶  in the land of the living.”

Mazmur 143:12

143:12 As a demonstration of your loyal love, ⁴⁷  destroy my enemies!

Annihilate ⁴⁸  all who threaten my life, ⁴⁹ 

for I am your servant.

Mazmur 145:12

145:12 so that mankind ⁵⁰  might acknowledge your mighty acts,

and the majestic splendor of your kingdom.

[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.”

[6:5]  ⁶ tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.

[6:5]  ⁷ tn The rhetorical question anticipates the answer, “no one.”

[6:5]  sn In Sheol who gives you thanks? 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 30:9; 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!

[17:6]  ⁸ tn Heb “Turn your ear toward me.”

[17:6]  ⁹ tn Heb “my word.”

[25:6]  ¹⁰ tn That is, “remember” with the intention of repeating.

[25:6]  ¹¹ tn Heb “for from antiquity [are] they.”

[54:5]  ¹² tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.

[54:5]  ¹³ tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.

[54:5]  ¹⁴ tn Heb “in [or “by”] your faithfulness.”

[63:4]  ¹⁵ tn Or perhaps “then.”

[63:4]  ¹⁶ sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).

[71:15]  ¹⁷ tn Heb “my mouth declares your vindication, all the day your deliverance.”

[71:15]  ¹⁸ tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

[77:15]  ¹⁹ tn Or “redeemed.”

[77:15]  ²⁰ tn Heb “with [your] arm.”

[80:2]  ²¹ tn Heb “stir up”; “arouse.”

[80:2]  ²² tn Heb “come for our deliverance.”

[80:17]  ²³ tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)

[80:17]  ²⁴ tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.

[86:12]  ²⁵ tn Or “forever.”

[86:13]  ²⁶ tn Heb “for your loyal love [is] great over me.”

[86:13]  ²⁷ tn Or “for he will have delivered my life.” The verb form indicates a future perfect here.

[86:13]  ²⁸ tn Or “lower Sheol.”

[88:16]  ²⁹ tn Heb “passes over me.”

[89:5]  ³⁰ tn As the following context makes clear, the personified “heavens” here stand by metonymy for the angelic beings that surround God’s heavenly throne.

[89:5]  ³¹ tn Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God’s heavenly assembly and the angels that surround his throne (see vv. 6-7).

[89:10]  ³² tn Heb “Rahab.” The name “Rahab” means “proud one.” Since it is sometimes used of Egypt (see Ps 87:4; Isa 30:7), the passage may allude to the exodus. However, the name is also used of the sea (or the mythological sea creature) which symbolizes the disruptive forces of the world that seek to replace order with chaos (see Job 9:13; 26:12). Isa 51:9 appears to combine the mythological and historical referents. The association of Rahab with the sea in Ps 89 (see v. 9) suggests that the name carries symbolic force in this context. In this case the passage may allude to creation (see vv. 11-12), when God overcame the great deep and brought order out of chaos.

[89:10]  ³³ tn Heb “like one fatally wounded.”

[91:7]  ³⁴ tn Apparently the deadly disease mentioned in v. 6b is the understood subject here.

[102:15]  ³⁵ tn Heb “will fear the name of the Lord.” To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).

[102:15]  ³⁶ tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).

[109:21]  ³⁷ tn Heb “but you, Lord, Master, do with me for the sake of your name.” Here “name” stands metonymically for God’s reputation.

[138:1]  ³⁸ sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.

[138:1]  ³⁹ tn The referent of the Hebrew term אֱלֹהִים (’elohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.

[138:4]  ⁴⁰ tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.

[138:4]  ⁴¹ tn Heb “the words of your mouth.”

[138:8]  ⁴² tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.

[138:8]  ⁴³ tn Heb “the works of your hands.” Many medieval Hebrew mss read the singular, “work of your hands.”

[141:8]  ⁴⁴ tn Heb “my eyes [are] toward you.”

[141:8]  ⁴⁵ tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”

[142:5]  ⁴⁶ tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.

[143:12]  ⁴⁷ tn Heb “in [or “by”] your faithfulness.”

[143:12]  ⁴⁸ tn The perfect with vav (ו) consecutive carries on the mood of the preceding imperfect.

[143:12]  ⁴⁹ tn Heb “all the enemies of my life.”

[145:12]  ⁵⁰ tn Heb “the sons of man.”