Mazmur 6:8

6:8 Turn back from me, all you who behave wickedly, ¹ 

for the Lord has heard the sound of my weeping! ² 

Mazmur 10:12

10:12 Rise up, Lord! ³ 

O God, strike him down! ⁴ 

Do not forget the oppressed!

Mazmur 29:2

29:2 Acknowledge the majesty of the Lord’s reputation! ⁵ 

Worship the Lord in holy attire! ⁶ 

Mazmur 34:19

34:19 The godly ⁷  face many dangers, ⁸ 

but the Lord saves ⁹  them ¹⁰  from each one of them.

Mazmur 39:7

39:7 But now, O Lord, upon what am I relying?

You are my only hope! ¹¹ 

Mazmur 80:12

80:12 Why did you break down its walls, ¹² 

so that all who pass by pluck its fruit? ¹³ 

Mazmur 109:27

109:27 Then they will realize ¹⁴  this is your work, ¹⁵ 

and that you, Lord, have accomplished it.

Mazmur 113:7

113:7 He raises the poor from the dirt,

and lifts up the needy from the garbage pile, ¹⁶ 

Mazmur 119:121

ע (Ayin)

119:121 I do what is fair and right. ¹⁷ 

Do not abandon me to my oppressors!

Mazmur 136:5-6

136:5 to the one who used wisdom to make the heavens,

for his loyal love endures,

136:6 to the one who spread out the earth over the water,

for his loyal love endures,

Mazmur 136:13

136:13 to the one who divided ¹⁸  the Red Sea ¹⁹  in two, ²⁰ 

for his loyal love endures,

Mazmur 139:13

139:13 Certainly ²¹  you made my mind and heart; ²² 

you wove me together ²³  in my mother’s womb.

Mazmur 139:20

139:20 They ²⁴  rebel against you ²⁵  and act deceitfully; ²⁶ 

your enemies lie. ²⁷ 

[6:8]  ¹ tn Heb “all [you] workers of wickedness.” See Ps 5:5.

[6:8]  ² sn The Lord has heard. The psalmist’s mood abruptly changes because the Lord responded positively to the lament and petition of vv. 1-7 and promised him deliverance.

[10:12]  ³ sn Rise up, O Lord! The psalmist’s mood changes from lament to petition and confidence.

[10:12]  ⁴ tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the Lord to “break the arm of the wicked.” A less likely option is that the psalmist is requesting that the Lord declare by oath his intention to intervene.

[29:2]  ⁵ tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

[29:2]  ⁶ tn That is, properly dressed for the occasion.

[34:19]  ⁷ tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ⁸ tn Or “trials.”

[34:19]  ⁹ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

[34:19]  ¹⁰ tn Heb “him,” agreeing with the singular form in the preceding line.

[39:7]  ¹¹ tn Heb “my hope, for you it [is].”

[80:12]  ¹² sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).

[80:12]  ¹³ tn Heb “pluck it.”

[109:27]  ¹⁴ tn After the preceding imperative, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

[109:27]  ¹⁵ tn Heb “that your hand [is] this.”

[113:7]  ¹⁶ sn The language of v. 7 is almost identical to that of 1 Sam 2:8.

[119:121]  ¹⁷ tn Heb “do justice and righteousness.”

[136:13]  ¹⁸ tn Or “cut.”

[136:13]  ¹⁹ tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

[136:13]  ²⁰ tn Heb “into pieces.”

[139:13]  ²¹ tn Or “for.”

[139:13]  ²² tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).

[139:13]  ²³ tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.

[139:20]  ²⁴ tn Heb “who.”

[139:20]  ²⁵ tc Heb “they speak [of] you.” The suffixed form of the verb אָמַר (’amar, “to speak”) is peculiar. The translation assumes an emendation to יַמְרֻךָ (yamrukha), a Hiphil form from מָרָה (marah, “to rebel”; see Ps 78:40).

[139:20]  ²⁶ tn Heb “by deceit.”

[139:20]  ²⁷ tc Heb “lifted up for emptiness, your cities.” The Hebrew text as it stands makes no sense. The form נָשֻׂא (nasu’; a Qal passive participle) should be emended to נָשְׂאוּ (nosÿu; a Qal perfect, third common plural, “[they] lift up”). Many emend עָרֶיךָ (’arekha, “your cities”) to עָלֶיךָ (’alekha, “against you”), but it is preferable to understand the noun as an Aramaism and translate “your enemies” (see Dan 4:16 and L. C. Allen, Psalms 101-150 [WBC], 253).