Mazmur 7:16

7:16 He becomes the victim of his own destructive plans ¹ 

and the violence he intended for others falls on his own head. ² 

Mazmur 10:16

10:16 The Lord rules forever! ³ 

The nations are driven out of his land. ⁴ 

Mazmur 16:3

16:3 As for God’s chosen people who are in the land,

and the leading officials I admired so much ⁵  –

Mazmur 16:6

16:6 It is as if I have been given fertile fields

or received a beautiful tract of land. ⁶ 

Mazmur 18:10

18:10 He mounted ⁷  a winged angel ⁸  and flew;

he glided ⁹  on the wings of the wind. ¹⁰ 

Mazmur 18:31

18:31 Indeed, ¹¹  who is God besides the Lord?

Who is a protector ¹²  besides our God? ¹³ 

Mazmur 20:4

20:4 May he grant your heart’s desire; ¹⁴ 

may he bring all your plans to pass! ¹⁵ 

Mazmur 21:2

21:2 You grant ¹⁶  him his heart’s desire;

you do not refuse his request. ¹⁷  (Selah)

Mazmur 37:18-19

37:18 The Lord watches over the innocent day by day ¹⁸ 

and they possess a permanent inheritance. ¹⁹ 

37:19 They will not be ashamed when hard times come; ²⁰ 

when famine comes they will have enough to eat. ²¹ 

Mazmur 37:27

37:27 Turn away from evil! Do what is right! ²² 

Then you will enjoy lasting security. ²³ 

Mazmur 47:3

47:3 He subdued nations beneath us ²⁴ 

and countries ²⁵  under our feet.

Mazmur 48:3

48:3 God is in its fortresses;

he reveals himself as its defender. ²⁶ 

Mazmur 59:9

59:9 You are my source of strength! I will wait for you! ²⁷ 

For God is my refuge. ²⁸ 

Mazmur 61:6

61:6 Give the king long life!

Make his lifetime span several generations! ²⁹ 

Mazmur 66:5

66:5 Come and witness ³⁰  God’s exploits! ³¹ 

His acts on behalf of people are awesome! ³² 

Mazmur 69:30

69:30 I will sing praises to God’s name! ³³ 

I will magnify him as I give him thanks! ³⁴ 

Mazmur 71:7

71:7 Many are appalled when they see me, ³⁵ 

but you are my secure shelter.

Mazmur 73:26

73:26 My flesh and my heart may grow weak, ³⁶ 

but God always ³⁷  protects my heart and gives me stability. ³⁸ 

Mazmur 74:15

74:15 You broke open the spring and the stream; ³⁹ 

you dried up perpetually flowing rivers. ⁴⁰ 

Mazmur 75:7

75:7 For God is the judge! ⁴¹ 

He brings one down and exalts another. ⁴² 

Mazmur 77:10

77:10 Then I said, “I am sickened by the thought

that the sovereign One ⁴³  might become inactive. ⁴⁴ 

Mazmur 78:29

78:29 They ate until they were stuffed; ⁴⁵ 

he gave them what they desired.

Mazmur 78:59

78:59 God heard and was angry;

he completely rejected Israel.

Mazmur 82:1

Psalm 82 ⁴⁶ 

A psalm of Asaph.

82:1 God stands in ⁴⁷  the assembly of El; ⁴⁸ 

in the midst of the gods ⁴⁹  he renders judgment. ⁵⁰ 

Mazmur 89:43

89:43 You turn back ⁵¹  his sword from the adversary, ⁵² 

and have not sustained him in battle. ⁵³ 

Mazmur 89:45

89:45 You have cut short his youth, ⁵⁴ 

and have covered him with shame. (Selah)

Mazmur 90:12

90:12 So teach us to consider our mortality, ⁵⁵ 

so that we might live wisely. ⁵⁶ 

Mazmur 92:10

92:10 You exalt my horn like that of a wild ox. ⁵⁷ 

I am covered ⁵⁸  with fresh oil.

Mazmur 94:15

94:15 For justice will prevail, ⁵⁹ 

and all the morally upright ⁶⁰  will be vindicated. ⁶¹ 

Mazmur 97:2

97:2 Dark clouds surround him;

equity and justice are the foundation of his throne. ⁶² 

Mazmur 102:3

102:3 For my days go up in smoke, ⁶³ 

and my bones are charred like a fireplace. ⁶⁴ 

Mazmur 102:8

102:8 All day long my enemies taunt me;

those who mock me use my name in their curses. ⁶⁵ 

Mazmur 102:25

102:25 In earlier times you established the earth;

the skies are your handiwork.

Mazmur 102:27

102:27 But you remain; ⁶⁶ 

your years do not come to an end.

Mazmur 103:5

103:5 who satisfies your life with good things, ⁶⁷ 

so your youth is renewed like an eagle’s. ⁶⁸ 

Mazmur 103:19

103:19 The Lord has established his throne in heaven;

his kingdom extends over everything. ⁶⁹ 

Mazmur 104:10

104:10 He turns springs into streams; ⁷⁰ 

they flow between the mountains.

Mazmur 105:32

105:32 He sent hail along with the rain; ⁷¹ 

there was lightning in their land. ⁷² 

Mazmur 105:38

105:38 Egypt was happy when they left,

for they were afraid of them. ⁷³ 

Mazmur 105:44

105:44 He handed the territory of nations over to them,

and they took possession of what other peoples had produced, ⁷⁴ 

Mazmur 106:39

106:39 They were defiled by their deeds,

and unfaithful in their actions. ⁷⁵ 

Mazmur 107:17

107:17 They acted like fools in their rebellious ways, ⁷⁶ 

and suffered because of their sins.

Mazmur 112:7

112:7 He does not fear bad news.

He ⁷⁷  is confident; he trusts ⁷⁸  in the Lord.

Mazmur 114:3

114:3 The sea looked and fled; ⁷⁹ 

the Jordan River ⁸⁰  turned back. ⁸¹ 

Mazmur 114:5

114:5 Why do you flee, O sea?

Why do you turn back, O Jordan River?

Mazmur 116:6

116:6 The Lord protects ⁸²  the untrained; ⁸³ 

I was in serious trouble ⁸⁴  and he delivered me.

Mazmur 119:34

119:34 Give me understanding so that I might observe your law,

and keep it with all my heart. ⁸⁵ 

Mazmur 119:53

119:53 Rage takes hold of me because of the wicked,

those who reject your law.

Mazmur 119:91

119:91 Today they stand firm by your decrees,

for all things are your servants.

Mazmur 119:125

119:125 I am your servant. Give me insight,

so that I can understand ⁸⁶  your rules.

Mazmur 119:174-175

119:174 I long for your deliverance, O Lord;

I find delight in your law.

119:175 May I ⁸⁷  live and praise you!

May your regulations help me! ⁸⁸ 

Mazmur 132:15

132:15 I will abundantly supply what she needs; ⁸⁹ 

I will give her poor all the food they need. ⁹⁰ 

Mazmur 132:17-18

132:17 There I will make David strong; ⁹¹ 

I have determined that my chosen king’s dynasty will continue. ⁹² 

132:18 I will humiliate his enemies, ⁹³ 

and his crown will shine.

Mazmur 136:18

136:18 and killed powerful kings,

for his loyal love endures,

Mazmur 136:25

136:25 to the one who gives food to all living things, ⁹⁴ 

for his loyal love endures.

Mazmur 138:3

138:3 When ⁹⁵  I cried out for help, you answered me.

You made me bold and energized me. ⁹⁶ 

Mazmur 139:13

139:13 Certainly ⁹⁷  you made my mind and heart; ⁹⁸ 

you wove me together ⁹⁹  in my mother’s womb.

Mazmur 140:7

140:7 O sovereign Lord, my strong deliverer, ¹⁰⁰ 

you shield ¹⁰¹  my head in the day of battle.

Mazmur 144:1

Psalm 144 ¹⁰² 

By David.

144:1 The Lord, my protector, ¹⁰³  deserves praise ¹⁰⁴  –

the one who trains my hands for battle, ¹⁰⁵ 

and my fingers for war,

Mazmur 144:13

144:13 Our storehouses ¹⁰⁶  will be full,

providing all kinds of food. ¹⁰⁷ 

Our sheep will multiply by the thousands

and fill ¹⁰⁸  our pastures. ¹⁰⁹ 

Mazmur 145:9

145:9 The Lord is good to all,

and has compassion on all he has made. ¹¹⁰ 

Mazmur 145:15

145:15 Everything looks to you in anticipation, ¹¹¹ 

and you provide them with food on a regular basis. ¹¹² 

Mazmur 148:7

148:7 Praise the Lord from the earth,

you sea creatures and all you ocean depths,

[7:16]  ¹ tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”

[7:16]  ² tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”

[10:16]  ³ tn Heb “the Lord is king forever and ever.”

[10:16]  ⁴ tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”

[10:16]  sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).

[16:3]  ⁵ tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).

[16:6]  ⁶ tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.

[18:10]  ⁷ tn Or “rode upon.”

[18:10]  ⁸ tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.

[18:10]  sn Winged angel (Heb “cherub”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line of the psalm).

[18:10]  ⁹ tc 2 Sam 22:11 reads “appeared” (from רָאָה, ra’ah); the relatively rare verb דָאָה (da’ah, “glide”) is more difficult and probably the original reading here in Ps 18.

[18:10]  ¹⁰ sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[18:31]  ¹¹ tn Or “for.”

[18:31]  ¹² tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”

[18:31]  ¹³ tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (Heb “rocky cliff,” צוּר, tsur) in Deut 32:4, 15, 17-18, 30.

[20:4]  ¹⁴ tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.

[20:4]  ¹⁵ sn May he bring all your plans to pass. This probably refers to the king’s strategy for battle.

[21:2]  ¹⁶ tn The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, “you have granted…you have not refused.” See v. 4, which mentions a specific request for a long reign.

[21:2]  ¹⁷ tn Heb “and the request of his lips you do not refuse.”

[37:18]  ¹⁸ tn Heb “the Lord knows the days of the innocent ones.” He “knows” their days in the sense that he is intimately aware of and involved in their daily struggles. He meets their needs and sustains them.

[37:18]  ¹⁹ tn Heb “and their inheritance is forever.”

[37:19]  ²⁰ tn Heb “in a time of trouble.”

[37:19]  ²¹ tn Heb “in days of famine they will be satisfied.”

[37:27]  ²² tn Or “Do good!” The imperatives are singular (see v. 1).

[37:27]  ²³ tn Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.

[47:3]  ²⁴ tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.

[47:3]  ²⁵ tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).

[48:3]  ²⁶ tn Heb “he is known for an elevated place.”

[59:9]  ²⁷ tc Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (’eshmorah, “I will watch”) to אֱזַמֵּרָה (’ezammerah, “I will sing praises [to you]”) See v. 17.

[59:9]  ²⁸ tn Or “my elevated place” (see Ps 18:2).

[61:6]  ²⁹ tn Heb “days upon days of the king add, his years like generation and generation.”

[61:6]  sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.

[66:5]  ³⁰ tn Or “see.”

[66:5]  ³¹ tn Or “acts” (see Ps 46:8).

[66:5]  ³² tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”

[69:30]  ³³ tn Heb “I will praise the name of God with a song.”

[69:30]  ³⁴ tn Heb “I will magnify him with thanks.”

[71:7]  ³⁵ tn Heb “like a sign [i.e., portent or bad omen] I am to many.”

[73:26]  ³⁶ tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).

[73:26]  ³⁷ tn Or “forever.”

[73:26]  ³⁸ tn Heb “is the rocky summit of my heart and my portion.” The psalmist compares the Lord to a rocky summit where one could go for protection and to landed property, which was foundational to economic stability in ancient Israel.

[74:15]  ³⁹ sn You broke open the spring and the stream. Perhaps this alludes to the way in which God provided water for the Israelites as they traveled in the wilderness following the exodus (see Ps 78:15-16, 20; 105:41).

[74:15]  ⁴⁰ sn Perpetually flowing rivers are rivers that contain water year round, unlike the seasonal streams that flow only during the rainy season. Perhaps the psalmist here alludes to the drying up of the Jordan River when the Israelites entered the land of Canaan under Joshua (see Josh 3-4).

[75:7]  ⁴¹ tn Or “judges.”

[75:7]  ⁴² tn The imperfects here emphasize the generalizing nature of the statement.

[77:10]  ⁴³ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[77:10]  ⁴⁴ tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.

[78:29]  ⁴⁵ tn Heb “and they ate and were very satisfied.”

[82:1]  ⁴⁶ sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.

[82:1]  ⁴⁷ tn Or “presides over.”

[82:1]  ⁴⁸ tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.

[82:1]  ⁴⁹ sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).

[82:1]  ⁵⁰ sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).

[89:43]  ⁵¹ tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.

[89:43]  ⁵² tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.

[89:43]  ⁵³ tn Heb “and you have not caused him to stand in the battle.”

[89:45]  ⁵⁴ tn Heb “the days of his youth” (see as well Job 33:25).

[90:12]  ⁵⁵ tn Heb “to number our days,” that is, to be aware of how few they really are.

[90:12]  ⁵⁶ tn Heb “and we will bring a heart of wisdom.” After the imperative of the preceding line, the prefixed verbal form with the conjunction indicates purpose/result. The Hebrew term “heart” here refers to the center of one’s thoughts, volition, and moral character.

[92:10]  ⁵⁷ sn The horn of the wild ox is frequently a metaphor for military strength; the idiom “to exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; Lam 2:17).

[92:10]  ⁵⁸ tn The Hebrew verb בָּלַל (balal) usually has the nuance “to mix.” Here it seems to mean “to smear” or “to anoint.” Some emend the form to בַּלֹּתַנִי (ballotaniy; a second person form of the verb with a first person suffix) and read, “you anoint me.”

[94:15]  ⁵⁹ tn Heb “for judgment will return to justice.”

[94:15]  ⁶⁰ tn Heb “all the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 97:11).

[94:15]  ⁶¹ tn Heb “and after it [are] the pure of heart.”

[97:2]  ⁶² sn The Lord’s throne symbolizes his kingship.

[102:3]  ⁶³ tn Heb “for my days come to an end in smoke.”

[102:3]  ⁶⁴ tn The Hebrew noun מוֹ־קֵד (mo-qed, “fireplace”) occurs only here, in Isa 33:14 (where it refers to the fire itself), and perhaps in Lev 6:2.

[102:8]  ⁶⁵ tn Heb “by me they swear.” When the psalmist’s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become.

[102:27]  ⁶⁶ tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the Lord’s affirmation “I am he” in Isa 41:4; 43:10, 13; 46:10; 48:12. In each of these passages the affirmation emphasizes the fact that the Lord transcends time limitations, the very point being made in Ps 102:27.

[103:5]  ⁶⁷ tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (’ed’ekh, “your ornaments”) to עֹדֵכִי (’odekhiy, “your duration; your continuance”) that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).

[103:5]  ⁶⁸ sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.

[103:19]  ⁶⁹ tn Heb “his kingdom rules over all.”

[104:10]  ⁷⁰ tn Heb “[the] one who sends springs into streams.” Another option is to translate, “he sends streams [i.e., streams that originate from springs] into the valleys” (cf. NIV).

[105:32]  ⁷¹ tn Heb “he gave their rains hail.”

[105:32]  ⁷² tn Heb “fire of flames [was] in their land.”

[105:38]  ⁷³ tn Heb “for fear of them had fallen upon them.”

[105:44]  ⁷⁴ tn Heb “and the [product of the] work of peoples they possessed.”

[106:39]  ⁷⁵ tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).

[107:17]  ⁷⁶ tn Heb “fools [they were] because of the way of their rebellion.”

[112:7]  ⁷⁷ tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).

[112:7]  ⁷⁸ tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.

[114:3]  ⁷⁹ sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).

[114:3]  ⁸⁰ tn Heb “the Jordan” (also in v. 5). The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[114:3]  ⁸¹ sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).

[116:6]  ⁸² tn Heb “guards.” The active participle indicates this is a characteristic of the Lord.

[116:6]  ⁸³ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Ps 19:7.

[116:6]  ⁸⁴ tn Heb “I was low.”

[119:34]  ⁸⁵ tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.

[119:125]  ⁸⁶ tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:175]  ⁸⁷ tn Heb “my life.”

[119:175]  ⁸⁸ tn God’s regulations will “help” the psalmist by giving him moral and ethical guidance.

[132:15]  ⁸⁹ tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.

[132:15]  ⁹⁰ tn Heb “her poor I will satisfy [with] food.”

[132:17]  ⁹¹ tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.

[132:17]  ⁹² tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).

[132:18]  ⁹³ tn Heb “his enemies I will clothe [with] shame.”

[136:25]  ⁹⁴ tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).

[138:3]  ⁹⁵ tn Heb “in the day.”

[138:3]  ⁹⁶ tn Heb “you made me bold in my soul [with] strength.”

[139:13]  ⁹⁷ tn Or “for.”

[139:13]  ⁹⁸ 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]  ⁹⁹ tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.

[140:7]  ¹⁰⁰ tn Heb “the strength of my deliverance.”

[140:7]  ¹⁰¹ tn Heb “cover.”

[144:1]  ¹⁰² sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.

[144:1]  ¹⁰³ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[144:1]  ¹⁰⁴ tn Heb “blessed [be] the Lord, my rocky summit.”

[144:1]  ¹⁰⁵ sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

[144:13]  ¹⁰⁶ tn The Hebrew noun occurs only here.

[144:13]  ¹⁰⁷ tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ’al mazon, “food upon food”).

[144:13]  ¹⁰⁸ tn Heb “they are innumerable.”

[144:13]  ¹⁰⁹ tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).

[145:9]  ¹¹⁰ tn Heb “and his compassion is over all his works.”

[145:15]  ¹¹¹ tn Heb “the eyes of all wait for you.”

[145:15]  ¹¹² tn Heb “and you give to them their food in its season” (see Ps 104:27).