Mazmur 9:12

9:12 For the one who takes revenge against murderers took notice of the oppressed; ¹ 

he did not overlook ²  their cry for help ³ 

Mazmur 18:15

18:15 The depths ⁴  of the sea ⁵  were exposed;

the inner regions ⁶  of the world were uncovered

by ⁷  your battle cry, ⁸  Lord,

by the powerful breath from your nose. ⁹ 

Mazmur 18:43

18:43 You rescue me from a hostile army; ¹⁰ 

you make me ¹¹  a leader of nations;

people over whom I had no authority are now my subjects. ¹² 

Mazmur 19:13

19:13 Moreover, keep me from committing flagrant ¹³  sins;

do not allow such sins to control me. ¹⁴ 

Then I will be blameless,

and innocent of blatant ¹⁵  rebellion.

Mazmur 22:29

22:29 All of the thriving people ¹⁶  of the earth will join the celebration and worship; ¹⁷ 

all those who are descending into the grave ¹⁸  will bow before him,

including those who cannot preserve their lives. ¹⁹ 

Mazmur 27:4

27:4 I have asked the Lord for one thing –

this is what I desire!

I want to live ²⁰  in the Lord’s house ²¹  all the days of my life,

so I can gaze at the splendor ²²  of the Lord

and contemplate in his temple.

Mazmur 31:13

31:13 For I hear what so many are saying, ²³ 

the terrifying news that comes from every direction. ²⁴ 

When they plot together against me,

they figure out how they can take my life.

Mazmur 38:12

38:12 Those who seek my life try to entrap me; ²⁵ 

those who want to harm me speak destructive words;

all day long they say deceitful things.

Mazmur 42:8

42:8 By day the Lord decrees his loyal love, ²⁶ 

and by night he gives me a song, ²⁷ 

a prayer ²⁸  to the living God.

Mazmur 42:11

42:11 Why are you depressed, ²⁹  O my soul? ³⁰ 

Why are you upset? ³¹ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ³² 

Mazmur 43:5

43:5 Why are you depressed, ³³  O my soul? ³⁴ 

Why are you upset? ³⁵ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ³⁶ 

Mazmur 45:4

45:4 Appear in your majesty and be victorious! ³⁷ 

Ride forth for the sake of what is right, ³⁸ 

on behalf of justice! ³⁹ 

Then your right hand will accomplish mighty acts! ⁴⁰ 

Mazmur 47:9

47:9 The nobles of the nations assemble,

along with the people of the God of Abraham, ⁴¹ 

for God has authority over the rulers ⁴²  of the earth.

He is highly exalted! ⁴³ 

Mazmur 48:2

48:2 It is lofty and pleasing to look at, ⁴⁴ 

a source of joy to the whole earth. ⁴⁵ 

Mount Zion resembles the peaks of Zaphon; ⁴⁶ 

it is the city of the great king.

Mazmur 48:10

48:10 The praise you receive as far away as the ends of the earth

is worthy of your reputation, O God. ⁴⁷ 

You execute justice! ⁴⁸ 

Mazmur 49:10

49:10 Surely ⁴⁹  one sees ⁵⁰  that even wise people die; ⁵¹ 

fools and spiritually insensitive people all pass away ⁵² 

and leave their wealth to others. ⁵³ 

Mazmur 51:4

51:4 Against you – you above all ⁵⁴  – I have sinned;

I have done what is evil in your sight.

So ⁵⁵  you are just when you confront me; ⁵⁶ 

you are right when you condemn me. ⁵⁷ 

Mazmur 51:14

51:14 Rescue me from the guilt of murder, ⁵⁸  O God, the God who delivers me!

Then my tongue will shout for joy because of your deliverance. ⁵⁹ 

Mazmur 52:7

52:7 “Look, here is the man who would not make ⁶⁰  God his protector!

He trusted in his great wealth

and was confident about his plans to destroy others.” ⁶¹ 

Mazmur 52:9

52:9 I will continually ⁶²  thank you when ⁶³  you execute judgment; ⁶⁴ 

I will rely ⁶⁵  on you, ⁶⁶  for your loyal followers know you are good. ⁶⁷ 

Mazmur 61:2

61:2 From the most remote place on earth ⁶⁸ 

I call out to you in my despair. ⁶⁹ 

Lead me ⁷⁰  up to an inaccessible rocky summit! ⁷¹ 

Mazmur 67:1

Psalm 67 ⁷² 

For the music director; to be accompanied by stringed instruments; a psalm, a song.

67:1 May God show us his favor ⁷³  and bless us! ⁷⁴ 

May he smile on us! ⁷⁵  (Selah)

Mazmur 68:2

68:2 As smoke is driven away by the wind, so you drive them away. ⁷⁶ 

As wax melts before fire,

so the wicked are destroyed before God.

Mazmur 71:22

71:22 I will express my thanks to you with a stringed instrument,

praising ⁷⁷  your faithfulness, O my God!

I will sing praises to you accompanied by a harp,

O Holy One of Israel! ⁷⁸ 

Mazmur 81:5

81:5 He decreed it as a regulation in Joseph,

when he attacked the land of Egypt. ⁷⁹ 

I heard a voice I did not recognize. ⁸⁰ 

Mazmur 85:1

Psalm 85 ⁸¹ 

For the music director; written by the Korahites, a psalm.

85:1 O Lord, you showed favor to your land;

you restored the well-being of Jacob. ⁸² 

Mazmur 89:3

89:3 The Lord said, ⁸³ 

“I have made a covenant with my chosen one;

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

Mazmur 89:19

89:19 Then you ⁸⁴  spoke through a vision to your faithful followers ⁸⁵  and said:

“I have energized a warrior; ⁸⁶ 

I have raised up a young man ⁸⁷  from the people.

Mazmur 92:1

Psalm 92 ⁸⁸ 

A psalm; a song for the Sabbath day.

92:1 It is fitting ⁸⁹  to thank the Lord,

and to sing praises to your name, O sovereign One! ⁹⁰ 

Mazmur 96:10

96:10 Say among the nations, “The Lord reigns!

The world is established, it cannot be moved.

He judges the nations fairly.”

Mazmur 106:9

106:9 He shouted at ⁹¹  the Red Sea and it dried up;

he led them through the deep water as if it were a desert.

Mazmur 141:5

141:5 May the godly strike me in love and correct me!

May my head not refuse ⁹²  choice oil! ⁹³ 

Indeed, my prayer is a witness against their evil deeds. ⁹⁴ 

Mazmur 142:4

142:4 Look to the right and see!

No one cares about me. ⁹⁵ 

I have nowhere to run; ⁹⁶ 

no one is concerned about my life. ⁹⁷ 

Mazmur 142:7

142:7 Free me ⁹⁸  from prison,

that I may give thanks to your name.

Because of me the godly will assemble, ⁹⁹ 

for you will vindicate me. ¹⁰⁰ 

[9:12]  ¹ tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.

[9:12]  ² tn Heb “did not forget.”

[9:12]  ³ tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.

[18:15]  ⁴ tn Or “channels.”

[18:15]  ⁵ tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.

[18:15]  ⁶ tn Or “foundations.”

[18:15]  ⁷ tn Heb “from.” The preposition has a causal sense here.

[18:15]  ⁸ tn The noun is derived from the verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[18:15]  ⁹ tn 2 Sam 22:16 reads “by the battle cry of the Lord, by the blast of the breath of his nose.” The phrase “blast of the breath” (Heb “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[18:43]  ¹⁰ tn Heb “from the strivings of a people.” In this context the Hebrew term רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עָם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I עַם, עָם 2.d). Some understand the phrase as referring to attacks by the psalmist’s own countrymen, the “nation” being Israel. However, foreign enemies appear to be in view; note the reference to “nations” in the following line.

[18:43]  ¹¹ tn 2 Sam 22:44 reads, “you keep me.”

[18:43]  ¹² tn Heb “a people whom I did not know serve me.” In this context “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44-45). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.

[19:13]  ¹³ tn Or “presumptuous.”

[19:13]  ¹⁴ tn Heb “let them not rule over me.”

[19:13]  ¹⁵ tn Heb “great.”

[22:29]  ¹⁶ tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

[22:29]  ¹⁷ tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

[22:29]  ¹⁸ tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.

[22:29]  ¹⁹ tn Heb “and his life he does not revive.”

[27:4]  ²⁰ tn Heb “my living.”

[27:4]  ²¹ sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[27:4]  ²² tn Or “beauty.”

[31:13]  ²³ tn Heb “the report of many.”

[31:13]  ²⁴ tn Heb “the terror from all around.”

[38:12]  ²⁵ tn Heb “lay snares.”

[42:8]  ²⁶ sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord”).

[42:8]  ²⁷ tn Heb “his song [is] with me.”

[42:8]  ²⁸ tc A few medieval Hebrew mss read תְּהִלָּה (tÿhillah, “praise”) instead of תְּפִלָּה (tÿfillah, “prayer”).

[42:11]  ²⁹ tn Heb “Why do you bow down?”

[42:11]  ³⁰ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:11]  ³¹ tn Heb “and why are you in turmoil upon me?”

[42:11]  ³² tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.

[43:5]  ³³ tn Heb “Why do you bow down?”

[43:5]  ³⁴ sn For poetic effect the psalmist addresses his soul, or inner self.

[43:5]  ³⁵ tn Heb “and why are you in turmoil upon me?”

[43:5]  ³⁶ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.

[45:4]  ³⁷ tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.

[45:4]  ³⁸ tn Or “for the sake of truth.”

[45:4]  ³⁹ tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.

[45:4]  ⁴⁰ tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.

[47:9]  ⁴¹ tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.

[47:9]  ⁴² tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.

[47:9]  ⁴³ tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.

[48:2]  ⁴⁴ tn Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.

[48:2]  ⁴⁵ sn A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4).

[48:2]  ⁴⁶ tn Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the Lord God of Israel lives and rules over the nations. See P. Craigie, Psalms 1-50 (WBC), 353, and T. N. D. Mettinger, In Search of God, 103.

[48:10]  ⁴⁷ tn Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.

[48:10]  ⁴⁸ tn Heb “your right hand is full of justice.” The “right hand” suggests activity and power.

[49:10]  ⁴⁹ tn The particle כִּי (ki) is understood here as asseverative (emphatic).

[49:10]  ⁵⁰ tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).

[49:10]  ⁵¹ tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.

[49:10]  ⁵² tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).

[49:10]  ⁵³ sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.

[51:4]  ⁵⁴ tn Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא (hata’, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “especially,” rather than the potentially confusing “only.”

[51:4]  ⁵⁵ tn The Hebrew term לְמַעַן (lÿma’an) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea – the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 §38.3.

[51:4]  ⁵⁶ tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12).

[51:4]  ⁵⁷ tn Heb “when you judge.”

[51:14]  ⁵⁸ tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.

[51:14]  ⁵⁹ tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).

[52:7]  ⁶⁰ tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”

[52:7]  ⁶¹ tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).

[52:9]  ⁶² tn Or, hyperbolically, “forever.”

[52:9]  ⁶³ tn Or “for.”

[52:9]  ⁶⁴ tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.

[52:9]  ⁶⁵ tn Or “wait.”

[52:9]  ⁶⁶ tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.

[52:9]  ⁶⁷ tn Heb “for it is good in front of your loyal followers.”

[61:2]  ⁶⁸ tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).

[61:2]  ⁶⁹ tn Heb “while my heart faints.”

[61:2]  ⁷⁰ tn The imperfect verbal form here expresses the psalmist’s wish or prayer.

[61:2]  ⁷¹ tn Heb “on to a rocky summit [that] is higher than I.”

[67:1]  ⁷² sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.

[67:1]  ⁷³ tn Or “have mercy on us.”

[67:1]  ⁷⁴ tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.

[67:1]  ⁷⁵ tn Heb “may he cause his face to shine with us.”

[68:2]  ⁷⁶ tn Heb “as smoke is scattered, you scatter [them].”

[71:22]  ⁷⁷ tn The word “praising” is supplied in the translation for stylistic reasons.

[71:22]  ⁷⁸ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.

[81:5]  ⁷⁹ tn Heb “in his going out against the land of Egypt.” This apparently refers to the general time period of Israel’s exodus from Egypt. The LXX reads, “from Egypt,” in which case “Joseph” (see the preceding line) would be the subject of the verb, “when he [Joseph = Israel] left Egypt.”

[81:5]  ⁸⁰ tn Heb “a lip I did not know, I heard.” Here the term “lip” probably stands for speech or a voice. Apparently the psalmist speaks here and refers to God’s voice, whose speech is recorded in the following verses.

[85:1]  ⁸¹ sn Psalm 85. God’s people recall how he forgave their sins in the past, pray that he might now restore them to his favor, and anticipate renewed blessings.

[85:1]  ⁸² tn Heb “you turned with a turning [toward] Jacob.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv). See Pss 14:7; 53:6.

[89:3]  ⁸³ 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.

[89:19]  ⁸⁴ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ⁸⁵ tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ⁸⁶ tn Heb “I have placed help upon a warrior.”

[89:19]  ⁸⁷ tn Or perhaps “a chosen one.”

[92:1]  ⁸⁸ sn Psalm 92. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.

[92:1]  ⁸⁹ tn Or “good.”

[92:1]  ⁹⁰ tn Traditionally “O Most High.”

[106:9]  ⁹¹ tn Or “rebuked.”

[141:5]  ⁹² tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

[141:5]  ⁹³ sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

[141:5]  ⁹⁴ tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

[142:4]  ⁹⁵ tn Heb “there is no one who recognizes me.”

[142:4]  ⁹⁶ tn Heb “ a place of refuge perishes from me.”

[142:4]  ⁹⁷ tn Heb “there is no one who seeks for the sake of my life.”

[142:7]  ⁹⁸ tn Heb “bring out my life.”

[142:7]  ⁹⁹ tn Or “gather around.”

[142:7]  ¹⁰⁰ tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense.