Mazmur 27:6

27:6 Now I will triumph

over my enemies who surround me! ¹ 

I will offer sacrifices in his dwelling place and shout for joy! ² 

I will sing praises to the Lord!

Mazmur 30:5

30:5 For his anger lasts only a brief moment,

and his good favor restores one’s life. ³ 

One may experience sorrow during the night,

but joy arrives in the morning. ⁴ 

Mazmur 43:3

43:3 Reveal ⁵  your light ⁶  and your faithfulness!

They will lead me, ⁷ 

they will escort ⁸  me back to your holy hill, ⁹ 

and to the place where you live. ¹⁰ 

Mazmur 50:21

50:21 When you did these things, I was silent, ¹¹ 

so you thought I was exactly like you. ¹² 

But now I will condemn ¹³  you

and state my case against you! ¹⁴ 

Mazmur 66:15

66:15 I will offer up to you fattened animals as burnt sacrifices,

along with the smell of sacrificial rams.

I will offer cattle and goats. (Selah)

Mazmur 106:9

106:9 He shouted at ¹⁵  the Red Sea and it dried up;

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

[27:6]  ¹ tn Heb “and now my head will be lifted up over my enemies all around me.”

[27:6]  sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).

[27:6]  ² tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).

[30:5]  ³ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ⁴ tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[43:3]  ⁵ tn Heb “send.”

[43:3]  ⁶ sn God’s deliverance is compared here to a light which will lead the psalmist back home to the Lord’s temple. Divine deliverance will in turn demonstrate the Lord’s faithfulness to his people.

[43:3]  ⁷ tn Or “may they lead me.” The prefixed verbal forms here and in the next line may be taken as jussives.

[43:3]  ⁸ tn Heb “bring.”

[43:3]  ⁹ sn In this context the Lord’s holy hill is Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 48:1; 87:1; Dan 9:16.

[43:3]  ¹⁰ tn Or “to your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord’s special dwelling place (see Pss 46:4; 84:1; 132:5, 7).

[50:21]  ¹¹ tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

[50:21]  sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).

[50:21]  ¹² tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

[50:21]  ¹³ tn Or “rebuke” (see v. 8).

[50:21]  ¹⁴ tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

[106:9]  ¹⁵ tn Or “rebuked.”