Mazmur 1:5

1:5 For this reason ¹  the wicked cannot withstand ²  judgment, ³ 

nor can sinners join the assembly of the godly. ⁴ 

Mazmur 2:8

2:8 Ask me,

and I will give you the nations as your inheritance, ⁵ 

the ends of the earth as your personal property.

Mazmur 16:5-6

16:5 Lord, you give me stability and prosperity; ⁶ 

you make my future secure. ⁷ 

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

or received a beautiful tract of land. ⁸ 

Mazmur 17:2

17:2 Make a just decision on my behalf! ⁹ 

Decide what is right! ¹⁰ 

Mazmur 17:11

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

they intend to throw me to the ground. ¹² 

Mazmur 24:6

24:6 Such purity characterizes the people who seek his favor,

Jacob’s descendants, who pray to him. ¹³  (Selah)

Mazmur 26:8

26:8 O Lord, I love the temple where you live, ¹⁴ 

the place where your splendor is revealed. ¹⁵ 

Mazmur 26:11

26:11 But I have integrity! ¹⁶ 

Rescue me ¹⁷  and have mercy on me!

Mazmur 29:10

29:10 The Lord sits enthroned over the engulfing waters, ¹⁸ 

the Lord sits enthroned ¹⁹  as the eternal king.

Mazmur 33:8

33:8 Let the whole earth fear ²⁰  the Lord!

Let all who live in the world stand in awe of him!

Mazmur 33:13

33:13 The Lord watches ²¹  from heaven;

he sees all people. ²² 

Mazmur 33:21-22

33:21 For our hearts rejoice in him,

for we trust in his holy name.

33:22 May we experience your faithfulness, O Lord, ²³ 

for ²⁴  we wait for you.

Mazmur 35:7

35:7 I did not harm them, but they hid a net to catch me

and dug a pit to trap me. ²⁵ 

Mazmur 37:10-11

37:10 Evil men will soon disappear; ²⁶ 

you will stare at the spot where they once were, but they will be gone. ²⁷ 

37:11 But the oppressed will possess the land

and enjoy great prosperity. ²⁸ 

Mazmur 37:39

37:39 But the Lord delivers the godly; ²⁹ 

he protects them in times of trouble. ³⁰ 

Mazmur 50:5

50:5 He says: ³¹ 

“Assemble my covenant people before me, ³² 

those who ratified a covenant with me by sacrifice!” ³³ 

Mazmur 66:5

66:5 Come and witness ³⁴  God’s exploits! ³⁵ 

His acts on behalf of people are awesome! ³⁶ 

Mazmur 66:10-11

66:10 For ³⁷  you, O God, tested us;

you purified us like refined silver.

66:11 You led us into a trap; ³⁸ 

you caused us to suffer. ³⁹ 

Mazmur 71:9

71:9 Do not reject me in my old age! ⁴⁰ 

When my strength fails, do not abandon me!

Mazmur 72:5

72:5 People will fear ⁴¹  you ⁴²  as long as the sun and moon remain in the sky,

for generation after generation. ⁴³ 

Mazmur 72:14

72:14 From harm and violence he will defend them; ⁴⁴ 

he will value their lives. ⁴⁵ 

Mazmur 73:5

73:5 They are immune to the trouble common to men;

they do not suffer as other men do. ⁴⁶ 

Mazmur 73:24

73:24 You guide ⁴⁷  me by your wise advice,

and then you will lead me to a position of honor. ⁴⁸ 

Mazmur 74:17

74:17 You set up all the boundaries ⁴⁹  of the earth;

you created the cycle of summer and winter. ⁵⁰ 

Mazmur 78:14

78:14 He led them with a cloud by day,

and with the light of a fire all night long.

Mazmur 78:34-35

78:34 When he struck them down, ⁵¹  they sought his favor; ⁵² 

they turned back and longed for God.

78:35 They remembered that God was their protector, ⁵³ 

and that the sovereign God was their deliverer. ⁵⁴ 

Mazmur 78:48

78:48 He rained hail down on their cattle, ⁵⁵ 

and hurled lightning bolts down on their livestock. ⁵⁶ 

Mazmur 79:3-4

79:3 They have made their blood flow like water

all around Jerusalem, and there is no one to bury them. ⁵⁷ 

79:4 We have become an object of disdain to our neighbors;

those who live on our borders taunt and insult us. ⁵⁸ 

Mazmur 82:8

82:8 Rise up, O God, and execute judgment on the earth!

For you own ⁵⁹  all the nations.

Mazmur 86:7

86:7 In my time of trouble I cry out to you,

for you will answer me.

Mazmur 90:7

90:7 Yes, ⁶⁰  we are consumed by your anger;

we are terrified by your wrath.

Mazmur 90:11

90:11 Who can really fathom the intensity of your anger? ⁶¹ 

Your raging fury causes people to fear you. ⁶² 

Mazmur 91:9

91:9 For you have taken refuge in the Lord,

my shelter, the sovereign One. ⁶³ 

Mazmur 91:11

91:11 For he will order his angels ⁶⁴ 

to protect you in all you do. ⁶⁵ 

Mazmur 94:15

94:15 For justice will prevail, ⁶⁶ 

and all the morally upright ⁶⁷  will be vindicated. ⁶⁸ 

Mazmur 103:21

103:21 Praise the Lord, all you warriors of his, ⁶⁹ 

you servants of his who carry out his desires! ⁷⁰ 

Mazmur 104:30

104:30 When you send your life-giving breath, they are created,

and you replenish the surface of the ground.

Mazmur 105:16

105:16 He called down a famine upon the earth;

he cut off all the food supply. ⁷¹ 

Mazmur 105:24

105:24 The Lord ⁷²  made his people very fruitful,

and made them ⁷³  more numerous than their ⁷⁴  enemies.

Mazmur 105:29

105:29 He turned their water into blood,

and killed their fish.

Mazmur 105:32

105:32 He sent hail along with the rain; ⁷⁵ 

there was lightning in their land. ⁷⁶ 

Mazmur 105:39

105:39 He spread out a cloud for a cover, ⁷⁷ 

and provided a fire to light up the night.

Mazmur 107:7

107:7 He led them on a level road, ⁷⁸ 

that they might find a city in which to live.

Mazmur 107:42

107:42 When the godly see this, they rejoice,

and every sinner ⁷⁹  shuts his mouth.

Mazmur 112:4

112:4 In the darkness a light ⁸⁰  shines for the godly,

for each one who is merciful, compassionate, and just. ⁸¹ 

Mazmur 114:3

114:3 The sea looked and fled; ⁸² 

the Jordan River ⁸³  turned back. ⁸⁴ 

Mazmur 118:6

118:6 The Lord is on my side, ⁸⁵  I am not afraid!

What can people do to me? ⁸⁶ 

Mazmur 118:11

118:11 They surrounded me, yes, they surrounded me.

Indeed, in the name of the Lord I pushed them away.

Mazmur 118:24

118:24 This is the day the Lord has brought about. ⁸⁷ 

We will be happy and rejoice in it.

Mazmur 119:11

119:11 In my heart I store up ⁸⁸  your words, ⁸⁹ 

so I might not sin against you.

Mazmur 119:16

119:16 I find delight ⁹⁰  in your statutes;

I do not forget your instructions. ⁹¹ 

Mazmur 119:55

119:55 I remember your name during the night, O Lord,

and I will keep ⁹²  your law.

Mazmur 119:87

119:87 They have almost destroyed me here on the earth,

but I do not reject your precepts.

Mazmur 119:95

119:95 The wicked prepare to kill me, ⁹³ 

yet I concentrate on your rules.

Mazmur 119:107

119:107 I am suffering terribly.

O Lord, revive me with your word! ⁹⁴ 

Mazmur 119:109

119:109 My life is in continual danger, ⁹⁵ 

but I do not forget your law.

Mazmur 124:1-2

Psalm 124 ⁹⁶ 

A song of ascents, ⁹⁷  by David.

124:1 “If the Lord had not been on our side” –

let Israel say this! –

124:2 if the Lord had not been on our side,

when men attacked us, ⁹⁸ 

Mazmur 125:4

125:4 Do good, O Lord, to those who are good,

to the morally upright! ⁹⁹ 

Mazmur 132:15

132:15 I will abundantly supply what she needs; ¹⁰⁰ 

I will give her poor all the food they need. ¹⁰¹ 

Mazmur 132:18

132:18 I will humiliate his enemies, ¹⁰² 

and his crown will shine.

Mazmur 136:2-3

136:2 Give thanks to the God of gods,

for his loyal love endures.

136:3 Give thanks to the Lord of lords,

for his loyal love endures,

Mazmur 136:10

136:10 to the one who struck down the firstborn of Egypt,

for his loyal love endures,

Mazmur 136:14

136:14 and led Israel through its midst,

for his loyal love endures,

Mazmur 141:2

141:2 May you accept my prayer like incense,

my uplifted hands like the evening offering! ¹⁰³ 

Mazmur 143:6

143:6 I spread my hands out to you in prayer; ¹⁰⁴ 

my soul thirsts for you in a parched ¹⁰⁵  land. ¹⁰⁶ 

Mazmur 145:14

145:14 ¹⁰⁷ The Lord supports all who fall,

and lifts up all who are bent over. ¹⁰⁸ 

Mazmur 146:6

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ¹⁰⁹ 

Mazmur 149:1

Psalm 149 ¹¹⁰ 

149:1 Praise the Lord!

Sing to the Lord a new song!

Praise him in the assembly of the godly! ¹¹¹ 

[1:5]  ¹ tn Or “Therefore.”

[1:5]  ² tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).

[1:5]  ³ tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).

[1:5]  ⁴ tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).

[1:5]  sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).

[2:8]  ⁵ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[16:5]  ⁶ tn Heb “O Lord, the portion of my possession and my cup”; or “the Lord [is] the portion of my possession and my cup.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5). The metaphor highlights the fact that God is the psalmist’s source of security and prosperity.

[16:5]  ⁷ tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6). As in the previous line, land represents security and economic stability, thus “you make my future secure.”

[16:6]  ⁸ 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.

[17:2]  ⁹ tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.

[17:2]  ¹⁰ tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)

[17:11]  ¹¹ 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]  ¹² tn Heb “their eyes they set to bend down in the ground.”

[24:6]  ¹³ tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 27:8; 105:4).

[24:6]  sn This verse presents a somewhat idealized view of Jacob’s descendants as devoted worshipers of the Lord.

[26:8]  ¹⁴ tn Heb “the dwelling of your house.”

[26:8]  ¹⁵ tn Heb “the place of the abode of your splendor.”

[26:11]  ¹⁶ tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.

[26:11]  ¹⁷ tn Or “redeem me.”

[29:10]  ¹⁸ tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.

[29:10]  ¹⁹ tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.

[33:8]  ²⁰ tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.”

[33:13]  ²¹ tn The Hebrew perfect verbal forms in v. 13 state general facts.

[33:13]  ²² tn Heb “all the sons of men.”

[33:22]  ²³ tn Heb “let your faithfulness, O Lord, be on us.”

[33:22]  ²⁴ tn Or “just as.”

[35:7]  ²⁵ tc Heb “for without cause they hid for me a pit of their net, without cause they dug for my life.” It appears that the words “pit” and “net” have been transposed. “Net” goes with the verb “hid” in the first line (see v. 8, as well as Pss 9:15; 31:4), while “pit” goes with the verb “dug” in the second line (see Ps 7:15).

[37:10]  ²⁶ tn Heb “and yet, a little, there will be no wicked [one].”

[37:10]  ²⁷ tn Heb “and you will carefully look upon his place, but he will not be [there].” The singular is used here in a representative sense; the typical evildoer is in view.

[37:11]  ²⁸ tn Heb “and they will take delight in (see v. 4) abundance of peace.”

[37:39]  ²⁹ tn Heb “and the deliverance of the godly [ones] [is] from the Lord.”

[37:39]  ³⁰ tn Heb “[he is] their place of refuge in a time of trouble.”

[50:5]  ³¹ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ³² tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

[50:5]  ³³ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

[66:5]  ³⁴ tn Or “see.”

[66:5]  ³⁵ tn Or “acts” (see Ps 46:8).

[66:5]  ³⁶ 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.”

[66:10]  ³⁷ tn Or “indeed.”

[66:11]  ³⁸ tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.

[66:11]  ³⁹ tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.

[71:9]  ⁴⁰ tn Heb “do not cast me away at the time of old age.”

[72:5]  ⁴¹ tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (vÿ’a’arikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV).

[72:5]  ⁴² tn God is the addressee (see vv. 1-2).

[72:5]  ⁴³ tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.

[72:14]  ⁴⁴ tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).

[72:14]  ⁴⁵ tn Heb “their blood will be precious in his eyes.”

[73:5]  ⁴⁶ tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”

[73:24]  ⁴⁷ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ⁴⁸ tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[74:17]  ⁴⁹ tn This would appear to refer to geographical boundaries, such as mountains, rivers, and seacoasts. However, since the day-night cycle has just been mentioned (v. 16) and the next line speaks of the seasons, it is possible that “boundaries” here refers to the divisions of the seasons. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:156.

[74:17]  ⁵⁰ tn Heb “summer and winter, you, you formed them.”

[78:34]  ⁵¹ tn Or “killed them,” that is, killed large numbers of them.

[78:34]  ⁵² tn Heb “they sought him.”

[78:35]  ⁵³ tn Heb “my high rocky summit.”

[78:35]  ⁵⁴ tn Heb “and [that] God Most High [was] their redeemer.”

[78:48]  ⁵⁵ tn Heb “and he turned over to the hail their cattle.”

[78:48]  ⁵⁶ tn Heb “and their livestock to the flames.” “Flames” here refer to the lightning bolts that accompanied the storm.

[79:3]  ⁵⁷ tn Heb “they have poured out their blood like water, all around Jerusalem, and there is no one burying.”

[79:4]  ⁵⁸ tn Heb “an [object of] taunting and [of] mockery to those around us.” See Ps 44:13.

[82:8]  ⁵⁹ tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).

[90:7]  ⁶⁰ tn Or “for.”

[90:11]  ⁶¹ tn Heb “Who knows the strength of your anger?”

[90:11]  ⁶² tn Heb “and like your fear [is] your raging fury.” Perhaps one should emend וּכְיִרְאָתְךְ (ukhyir’otekh, “and like your fear”) to יִרְאָתְךְ (yir’otkh, “your fear”), understanding a virtual dittography (אַפֶּךָ וּכְיִרְאָתְךְ, ’apekha ukhyir’otekh) to have occurred. In this case the psalmist asserts “your fear [is] your raging fury,” that is, your raging fury is what causes others to fear you. The suffix on “fear” is understood as objective.

[91:9]  ⁶³ tn Heb “for you, the Lord, my shelter, the Most High, you have made your dwelling place.”

[91:11]  ⁶⁴ tn Heb “for his angels he will command concerning you.”

[91:11]  ⁶⁵ tn Heb “in all your ways.”

[94:15]  ⁶⁶ tn Heb “for judgment will return to justice.”

[94:15]  ⁶⁷ 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]  ⁶⁸ tn Heb “and after it [are] the pure of heart.”

[103:21]  ⁶⁹ tn Heb “all his hosts.”

[103:21]  ⁷⁰ tn Heb “his attendants, doers of his desire.”

[105:16]  ⁷¹ tn Heb “and every staff of food he broke.” The psalmist refers to the famine that occurred in Joseph’s time (see v. 17 and Gen 41:53-57).

[105:24]  ⁷² tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[105:24]  ⁷³ tn Heb “him,” referring to “his people.”

[105:24]  ⁷⁴ tn Heb “his,” referring to “his people.”

[105:32]  ⁷⁵ tn Heb “he gave their rains hail.”

[105:32]  ⁷⁶ tn Heb “fire of flames [was] in their land.”

[105:39]  ⁷⁷ tn Or “curtain.”

[107:7]  ⁷⁸ sn A level road. See Jer 31:9.

[107:42]  ⁷⁹ tn Heb “all evil,” which stands metonymically for those who do evil.

[112:4]  ⁸⁰ tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.

[112:4]  ⁸¹ tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.

[114:3]  ⁸² sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).

[114:3]  ⁸³ 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]  ⁸⁴ sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).

[118:6]  ⁸⁵ tn Heb “for me.”

[118:6]  ⁸⁶ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.

[118:24]  ⁸⁷ tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate.

[119:11]  ⁸⁸ tn Or “hide.”

[119:11]  ⁸⁹ tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”

[119:16]  ⁹⁰ tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”

[119:16]  ⁹¹ tn Heb “your word.” Many medieval Hebrew mss as well as the LXX read the plural here.

[119:55]  ⁹² tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.

[119:95]  ⁹³ tn Heb “the wicked wait for me to kill me.”

[119:107]  ⁹⁴ tn Heb “according to your word.”

[119:109]  ⁹⁵ tn Heb “my life [is] in my hands continually.”

[124:1]  ⁹⁶ sn Psalm 124. Israel acknowledges that the Lord delivered them from certain disaster.

[124:1]  ⁹⁷ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[124:2]  ⁹⁸ tn Heb “rose up against us.”

[125:4]  ⁹⁹ tn Heb “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; 94:15; 97:11).

[132:15]  ¹⁰⁰ tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.

[132:15]  ¹⁰¹ tn Heb “her poor I will satisfy [with] food.”

[132:18]  ¹⁰² tn Heb “his enemies I will clothe [with] shame.”

[141:2]  ¹⁰³ tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”

[143:6]  ¹⁰⁴ tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.

[143:6]  ¹⁰⁵ tn Heb “faint” or “weary.” See Ps 63:1.

[143:6]  ¹⁰⁶ tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition -כְּ (kÿ, “like”) to -בְּ (bÿ, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).

[145:14]  ¹⁰⁷ tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the mem (מ) and samek (ס) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing nun (נ) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.

[145:14]  ¹⁰⁸ tn Perhaps “discouraged” (see Ps 57:6).

[146:6]  ¹⁰⁹ tn Heb “the one who guards faithfulness forever.”

[149:1]  ¹¹⁰ sn Psalm 149. The psalmist calls upon God’s people to praise him because he is just and avenges them.

[149:1]  ¹¹¹ tn Heb “his praise in the assembly of the godly ones.”