Mazmur 59:4

59:4 Though I have done nothing wrong, ¹  they are anxious to attack. ² 

Spring into action and help me! Take notice of me! ³ 

Mazmur 66:17

66:17 I cried out to him for help ⁴ 

and praised him with my tongue. ⁵ 

Mazmur 7:13

7:13 He prepares to use deadly weapons against him; ⁶ 

he gets ready to shoot flaming arrows. ⁷ 

Mazmur 65:9

65:9 You visit the earth and give it rain; ⁸ 

you make it rich and fertile ⁹ 

with overflowing streams full of water. ¹⁰ 

You provide grain for them, ¹¹ 

for you prepare the earth to yield its crops. ¹² 

Mazmur 57:7

57:7 I am determined, ¹³  O God! I am determined!

I will sing and praise you!

Mazmur 108:1

Psalm 108 ¹⁴ 

A song, a psalm of David.

108:1 I am determined, ¹⁵  O God!

I will sing and praise you with my whole heart. ¹⁶ 

Mazmur 26:10

26:10 who are always ready to do wrong ¹⁷ 

or offer a bribe. ¹⁸ 

Mazmur 50:19

50:19 You do damage with words, ¹⁹ 

and use your tongue to deceive. ²⁰ 

Mazmur 3:6

3:6 I am not afraid ²¹  of the multitude of people ²² 

who attack me from all directions. ²³ 

Mazmur 10:10

10:10 His victims are crushed and beaten down;

they are trapped in his sturdy nets. ²⁴ 

Mazmur 17:11

17:11 They attack me, now they surround me; ²⁵ 

they intend to throw me to the ground. ²⁶ 

Mazmur 18:34

18:34 He trains my hands for battle; ²⁷ 

my arms can bend even the strongest bow. ²⁸ 

Mazmur 44:26

44:26 Rise up and help us!

Rescue us ²⁹  because of your loyal love!

Mazmur 75:2

75:2 God says, ³⁰ 

“At the appointed times, ³¹ 

I judge ³²  fairly.

Mazmur 139:3

139:3 You carefully observe me when I travel or when I lie down to rest; ³³ 

you are aware of everything I do. ³⁴ 

Mazmur 2:2

2:2 The kings of the earth ³⁵  form a united front; ³⁶ 

the rulers collaborate ³⁷ 

against the Lord and his anointed king. ³⁸ 

Mazmur 7:12

7:12 If a person ³⁹  does not repent, God sharpens his sword ⁴⁰ 

and prepares to shoot his bow. ⁴¹ 

Mazmur 10:9

10:9 He lies in ambush in a hidden place, like a lion in a thicket; ⁴² 

he lies in ambush, waiting to catch ⁴³  the oppressed;

he catches the oppressed ⁴⁴  by pulling in his net. ⁴⁵ 

Mazmur 23:5

23:5 You prepare a feast before me ⁴⁶ 

in plain sight of my enemies.

You refresh ⁴⁷  my head with oil;

my cup is completely full. ⁴⁸ 

Mazmur 37:14

37:14 Evil men draw their swords

and prepare their bows,

to bring down ⁴⁹  the oppressed and needy,

and to slaughter those who are godly. ⁵⁰ 

Mazmur 50:23

50:23 Whoever presents a thank-offering honors me. ⁵¹ 

To whoever obeys my commands, I will reveal my power to deliver.” ⁵² 

Mazmur 56:6

56:6 They stalk ⁵³  and lurk; ⁵⁴ 

they watch my every step, ⁵⁵ 

as ⁵⁶  they prepare to take my life. ⁵⁷ 

Mazmur 64:6

64:6 They devise ⁵⁸  unjust schemes;

they disguise ⁵⁹  a well-conceived plot. ⁶⁰ 

Man’s inner thoughts cannot be discovered. ⁶¹ 

Mazmur 85:9

85:9 Certainly his loyal followers will soon experience his deliverance; ⁶² 

then his splendor will again appear in our land. ⁶³ 

Mazmur 85:13

85:13 Deliverance goes ⁶⁴  before him,

and prepares ⁶⁵  a pathway for him. ⁶⁶ 

Mazmur 130:7

130:7 O Israel, hope in the Lord,

for the Lord exhibits loyal love, ⁶⁷ 

and is more than willing to deliver. ⁶⁸ 

Mazmur 136:11

136:11 and led Israel out from their midst,

for his loyal love endures,

Mazmur 46:1

Psalm 46 ⁶⁹ 

For the music director; by the Korahites; according to the alamoth style; ⁷⁰  a song.

46:1 God is our strong refuge; ⁷¹ 

he is truly our helper in times of trouble. ⁷² 

Mazmur 68:4

68:4 Sing to God! Sing praises to his name!

Exalt the one who rides on the clouds! ⁷³ 

For the Lord is his name! ⁷⁴ 

Rejoice before him!

Mazmur 10:14

10:14 You have taken notice, ⁷⁵ 

for ⁷⁶  you always see ⁷⁷  one who inflicts pain and suffering. ⁷⁸ 

The unfortunate victim entrusts his cause to you; ⁷⁹ 

you deliver ⁸⁰  the fatherless. ⁸¹ 

Mazmur 45:1

Psalm 45 ⁸² 

For the music director; according to the tune of “Lilies;” ⁸³  by the Korahites, a well-written poem, ⁸⁴  a love song.

45:1 My heart is stirred by a beautiful song. ⁸⁵ 

I say, “I have composed this special song ⁸⁶  for the king;

my tongue is as skilled as the stylus of an experienced scribe.” ⁸⁷ 

Mazmur 69:13

69:13 O Lord, may you hear my prayer and be favorably disposed to me! ⁸⁸ 

O God, because of your great loyal love,

answer me with your faithful deliverance! ⁸⁹ 

[59:4]  ¹ tn Heb “without sin.”

[59:4]  ² tn Heb “they run and they are determined.”

[59:4]  ³ tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”

[66:17]  ⁴ tn Heb “to him [with] my mouth I called.”

[66:17]  ⁵ tn Heb “and he was extolled under my tongue.” The form רוֹמַם (romam) appears to be a polal (passive) participle from רוּם (rum, “be exalted”), but many prefer to read רוֹמָם, “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם.

[7:13]  ⁶ tn Heb “and for him he prepares the weapons of death.”

[7:13]  ⁷ tn Heb “his arrows into flaming [things] he makes.”

[65:9]  ⁸ tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”

[65:9]  ⁹ tn Heb “you greatly enrich it.”

[65:9]  ¹⁰ tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).

[65:9]  ¹¹ tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.

[65:9]  ¹² tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.

[57:7]  ¹³ tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.

[108:1]  ¹⁴ sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).

[108:1]  ¹⁵ tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.

[108:1]  ¹⁶ tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (“glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvodiy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”

[26:10]  ¹⁷ tn Heb “who [have] in their hands evil.”

[26:10]  ¹⁸ tn Heb “and their right hand is full of a bribe.”

[50:19]  ¹⁹ tn Heb “your mouth you send with evil.”

[50:19]  ²⁰ tn Heb “and your tongue binds together [i.e., “frames”] deceit.”

[3:6]  ²¹ tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.

[3:6]  ²² tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.

[3:6]  ²³ tn Heb “who all around take a stand against me.”

[10:10]  ²⁴ tn Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidekeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (ba’atsumayv, “into his strong [ones]”), poses interpretive problems. The preposition -בְּ (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moqÿshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelka’im, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khelkhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel ka’im, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [’aniy] in v. 9).

[17:11]  ²⁵ tc Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ishÿruni, “they attack me”) from the verbal root אָשֻׁר (’ashur, “march, stride, track”).

[17:11]  ²⁶ tn Heb “their eyes they set to bend down in the ground.”

[18:34]  ²⁷ sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

[18:34]  ²⁸ tn Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145.k.

[18:34]  sn The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.

[44:26]  ²⁹ tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.

[75:2]  ³⁰ tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.

[75:2]  ³¹ tn Heb “when I take an appointed time.”

[75:2]  ³² tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”

[139:3]  ³³ tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).

[139:3]  ³⁴ tn Heb “all my ways.”

[2:2]  ³⁵ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ³⁶ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ³⁷ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ³⁸ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

[7:12]  ³⁹ tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).

[7:12]  ⁴⁰ tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.

[7:12]  ⁴¹ tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.

[10:9]  ⁴² tn Or “in its den.”

[10:9]  ⁴³ tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.

[10:9]  ⁴⁴ tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.

[10:9]  ⁴⁵ tn Or “when he [i.e., the wicked man] pulls in his net.”

[10:9]  sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.

[23:5]  ⁴⁶ sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.

[23:5]  ⁴⁷ tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.

[23:5]  ⁴⁸ tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.

[37:14]  ⁴⁹ tn Heb “to cause to fall.”

[37:14]  ⁵⁰ tn Heb “the upright in way,” i.e., those who lead godly lives.

[50:23]  ⁵¹ sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.

[50:23]  ⁵² tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).

[56:6]  ⁵³ tn The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.

[56:6]  ⁵⁴ tn Or “hide.”

[56:6]  ⁵⁵ tn Heb “my heels.”

[56:6]  ⁵⁶ tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”

[56:6]  ⁵⁷ tn Heb “they wait [for] my life.”

[64:6]  ⁵⁸ tn Heb “search out, examine,” which here means (by metonymy) “devise.”

[64:6]  ⁵⁹ tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading טָמְנוּ (tomnu, “they hide”), a Qal perfect third common plural form from the verbal root טָמַן (taman).

[64:6]  ⁶⁰ tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.

[64:6]  ⁶¹ tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.

[85:9]  ⁶² tn Heb “certainly his deliverance [is] near to those who fear him.”

[85:9]  ⁶³ tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.

[85:13]  ⁶⁴ tn Or “will go.”

[85:13]  ⁶⁵ tn Or “will prepare.”

[85:13]  ⁶⁶ tn Heb “and it prepares for a way his footsteps.” Some suggest emending וְיָשֵׂם (vÿyasem, “and prepares”) to וְשָׁלוֹם (vÿshalom, “and peace”) since “deliverance” and “peace” are closely related earlier in v. 13. This could be translated, “and peace [goes ahead, making] a pathway for his footsteps” (cf. NEB).

[130:7]  ⁶⁷ tn Heb “for with the Lord [is] loyal love.”

[130:7]  ⁶⁸ tn Heb “and abundantly with him [is] redemption.”

[46:1]  ⁶⁹ sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

[46:1]  ⁷⁰ sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

[46:1]  ⁷¹ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

[46:1]  ⁷² tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

[68:4]  ⁷³ tn Traditionally the Hebrew term עֲרָבוֹת (’aravot) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33, which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (’aravah, “cloud”) is cognate with Akkadian urpatu/erpetu and with Ugaritic ’rpt. The phrase rkb ’rpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.

[68:4]  ⁷⁴ tc Heb “in the Lord his name.” If the MT is retained, the preposition -בְ (bet) is introducing the predicate (the so-called bet of identity), “the Lord is his name.” However, some prefer to emend the text to כִּי יָהּ שְׁמוֹ (ki yah shÿmo, “for Yah is his name”). This emendation, reflected in the present translation, assumes a confusion of bet (ב) and kaf (כ) and haplography of yod (י).

[10:14]  ⁷⁵ tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”

[10:14]  ⁷⁶ tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”

[10:14]  ⁷⁷ tn Here the imperfect emphasizes God’s typical behavior.

[10:14]  ⁷⁸ tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.

[10:14]  ⁷⁹ tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.

[10:14]  ⁸⁰ tn Or “help.”

[10:14]  ⁸¹ tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).

[10:14]  sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[45:1]  ⁸² sn Psalm 45. This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.

[45:1]  ⁸³ tn Heb “according to lilies.” “Lilies” may be a tune title or musical style, suggestive of romantic love. The imagery of a “lily” appears frequently in the Song of Solomon in a variety of contexts (see 2:1-2, 16; 4:5; 5:13; 6:2-3; 7:2).

[45:1]  ⁸⁴ 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 42.

[45:1]  ⁸⁵ tn Heb “[with] a good word.” The “good word” probably refers here to the song that follows.

[45:1]  ⁸⁶ tn Heb “my works [are] for a king.” The plural “works” may here indicate degree, referring to the special musical composition that follows.

[45:1]  ⁸⁷ tn Heb “my tongue [is] a stylus of a skillful scribe.” Words flow from the psalmist’s tongue just as they do from a scribe’s stylus.

[69:13]  ⁸⁸ tn Heb “as for me, [may] my prayer be to you, O Lord, [in] a time of favor.”

[69:13]  ⁸⁹ tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”