Mazmur 5:8

5:8 Lord, lead me in your righteousness ¹ 

because of those who wait to ambush me, ² 

remove the obstacles in the way in which you are guiding me! ³ 

Mazmur 13:1

Psalm 13 ⁴ 

For the music director; a psalm of David.

13:1 How long, Lord, will you continue to ignore me? ⁵ 

How long will you pay no attention to me? ⁶ 

Mazmur 22:9

22:9 Yes, you are the one who brought me out ⁷  from the womb

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

Mazmur 31:9

31:9 Have mercy on me, for I am in distress!

My eyes grow dim ⁸  from suffering. ⁹ 

I have lost my strength. ¹⁰ 

Mazmur 40:9

40:9 I have told the great assembly ¹¹  about your justice. ¹² 

Look! I spare no words! ¹³ 

O Lord, you know this is true.

Mazmur 41:2

41:2 May the Lord protect him and save his life! ¹⁴ 

May he be blessed ¹⁵  in the land!

Do not turn him over ¹⁶  to his enemies! ¹⁷ 

Mazmur 65:8

65:8 Even those living in the most remote areas are awestruck by your acts; ¹⁸ 

you cause those living in the east and west to praise you. ¹⁹ 

Mazmur 88:9

88:9 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. ²⁰ 

Mazmur 89:3

89:3 The Lord said, ²¹ 

“I have made a covenant with my chosen one;

I have made a promise on oath to David, my servant:

Mazmur 108:3

108:3 I will give you thanks before the nations, O Lord!

I will sing praises to you before foreigners! ²² 

[5:8]  ¹ 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]  ² tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.

[5:8]  ³ 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).

[13:1]  ⁴ 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]  ⁵ tn Heb “will you forget me continually.”

[13:1]  ⁶ tn Heb “will you hide your face from me.”

[22:9]  ⁷ 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.”

[31:9]  ⁸ tn Or perhaps, “are swollen.”

[31:9]  ⁹ tn Cf. Ps 6:7, which has a similar line.

[31:9]  ¹⁰ 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.

[40:9]  ¹¹ sn The great assembly is also mentioned in Pss 22:25 and 35:18.

[40:9]  ¹² 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]  ¹³ tn Heb “Look! My lips I do not restrain.”

[41:2]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).

[65:8]  ¹⁸ 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]  ¹⁹ 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.

[88:9]  ²⁰ 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.

[89:3]  ²¹ tn The words “the Lord said” are supplied in the translation for clarification. It is clear that the words of vv. 3-4 are spoken by the Lord, in contrast to vv. 1-2, which are spoken by the psalmist.

[108:3]  ²² tn Or “the peoples.”