Mazmur 1:2

1:2 Instead ¹  he finds pleasure in obeying the Lord’s commands; ² 

he meditates on ³  his commands ⁴  day and night.

Mazmur 3:8

3:8 The Lord delivers; ⁵ 

you show favor to your people. ⁶  (Selah)

Mazmur 33:1

Psalm 33 ⁷ 

33:1 You godly ones, shout for joy because of the Lord!

It is appropriate for the morally upright to offer him praise.

Mazmur 33:3

33:3 Sing to him a new song! ⁸ 

Play skillfully as you shout out your praises to him! ⁹ 

Mazmur 71:23

71:23 My lips will shout for joy! Yes, ¹⁰  I will sing your praises!

I will praise you when you rescue me! ¹¹ 

Mazmur 77:6

77:6 I said, “During the night I will remember the song I once sang;

I will think very carefully.”

I tried to make sense of what was happening. ¹² 

Mazmur 80:3

80:3 O God, restore us!

Smile on us! ¹³  Then we will be delivered! ¹⁴ 

Mazmur 86:4

86:4 Make your servant ¹⁵  glad,

for to you, O Lord, I pray! ¹⁶ 

Mazmur 94:15

94:15 For justice will prevail, ¹⁷ 

and all the morally upright ¹⁸  will be vindicated. ¹⁹ 

Mazmur 95:1

Psalm 95 ²⁰ 

95:1 Come! Let’s sing for joy to the Lord!

Let’s shout out praises to our protector who delivers us! ²¹ 

Mazmur 104:33

104:33 I will sing to the Lord as long as I live;

I will sing praise to my God as long as I exist! ²² 

Mazmur 105:38

105:38 Egypt was happy when they left,

for they were afraid of them. ²³ 

Mazmur 119:54

119:54 Your statutes have been my songs ²⁴ 

in the house where I live. ²⁵ 

Mazmur 119:93

119:93 I will never forget your precepts,

for by them you have revived me.

Mazmur 119:111

119:111 I claim your rules as my permanent possession,

for they give me joy. ²⁶ 

Mazmur 132:16

132:16 I will protect her priests, ²⁷ 

and her godly people will shout exuberantly. ²⁸ 

[1:2]  ¹ tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.

[1:2]  ² tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”

[1:2]  ³ tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.

[1:2]  ⁴ tn Or “his law.”

[3:8]  ⁵ tn Heb “to the Lord [is] deliverance.”

[3:8]  ⁶ tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).

[33:1]  ⁷ sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.

[33:3]  ⁸ sn A new song is appropriate because the Lord is constantly intervening in the lives of his people in fresh and exciting ways.

[33:3]  ⁹ tn Heb “play skillfully with a loud shout.”

[71:23]  ¹⁰ tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.

[71:23]  ¹¹ tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.

[77:6]  ¹² tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6.

[80:3]  ¹³ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

[80:3]  ¹⁴ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[86:4]  ¹⁵ tn Heb “the soul of your servant.”

[86:4]  ¹⁶ tn Heb “I lift up my soul.”

[94:15]  ¹⁷ tn Heb “for judgment will return to justice.”

[94:15]  ¹⁸ 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]  ¹⁹ tn Heb “and after it [are] the pure of heart.”

[95:1]  ²⁰ sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.

[95:1]  ²¹ tn Heb “to the rocky summit of our deliverance.”

[104:33]  ²² tn Heb “in my duration.”

[105:38]  ²³ tn Heb “for fear of them had fallen upon them.”

[119:54]  ²⁴ tn Heb “songs were your statutes to me.”

[119:54]  ²⁵ tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).

[119:111]  ²⁶ tn Heb “for the joy of my heart [are] they.”

[132:16]  ²⁷ tn Heb “and her priests I will clothe [with] deliverance.”

[132:16]  ²⁸ tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.