Mazmur 5:12

5:12 Certainly ¹  you reward ²  the godly, ³  Lord.

Like a shield you protect ⁴  them ⁵  in your good favor. ⁶ 

Mazmur 6:10

6:10 May all my enemies be humiliated ⁷  and absolutely terrified! ⁸ 

May they turn back and be suddenly humiliated!

Mazmur 7:2

7:2 Otherwise they will rip ⁹  me ¹⁰  to shreds like a lion;

they will tear me to bits and no one will be able to rescue me. ¹¹ 

Mazmur 7:12

7:12 If a person ¹²  does not repent, God sharpens his sword ¹³ 

and prepares to shoot his bow. ¹⁴ 

Mazmur 8:5

8:5 and make them a little less than the heavenly beings? ¹⁵ 

You grant mankind ¹⁶  honor and majesty; ¹⁷ 

Mazmur 12:3

12:3 May the Lord cut off ¹⁸  all flattering lips,

and the tongue that boasts! ¹⁹ 

Mazmur 18:3

18:3 I called ²⁰  to the Lord, who is worthy of praise, ²¹ 

and I was delivered from my enemies.

Mazmur 18:29

18:29 Indeed, ²²  with your help ²³  I can charge against ²⁴  an army; ²⁵ 

by my God’s power ²⁶  I can jump over a wall. ²⁷ 

Mazmur 18:41

18:41 They cry out, but there is no one to help them; ²⁸ 

they cry out to the Lord, ²⁹  but he does not answer them.

Mazmur 19:5

19:5 Like a bridegroom it emerges ³⁰  from its chamber; ³¹ 

like a strong man it enjoys ³²  running its course. ³³ 

Mazmur 19:7

19:7 The law of the Lord is perfect

and preserves one’s life. ³⁴ 

The rules set down by the Lord ³⁵  are reliable ³⁶ 

and impart wisdom to the inexperienced. ³⁷ 

Mazmur 19:12

19:12 Who can know all his errors? ³⁸ 

Please do not punish me for sins I am unaware of. ³⁹ 

Mazmur 20:3

20:3 May he take notice ⁴⁰  of your offerings;

may he accept ⁴¹  your burnt sacrifice! (Selah)

Mazmur 21:4-5

21:4 He asked you to sustain his life, ⁴² 

and you have granted him long life and an enduring dynasty. ⁴³ 

21:5 Your deliverance brings him great honor; ⁴⁴ 

you give him majestic splendor. ⁴⁵ 

Mazmur 21:12

21:12 For you make them retreat ⁴⁶ 

when you shoot your arrows at them. ⁴⁷ 

Mazmur 22:6

22:6 But I ⁴⁸  am a worm, ⁴⁹  not a man; ⁵⁰ 

people insult me and despise me. ⁵¹ 

Mazmur 22:21

22:21 Rescue me from the mouth of the lion, ⁵² 

and from the horns of the wild oxen! ⁵³ 

You have answered me! ⁵⁴ 

Mazmur 30:6

30:6 In my self-confidence I said,

“I will never be upended.” ⁵⁵ 

Mazmur 30:11

30:11 Then you turned my lament into dancing;

you removed my sackcloth and covered me with joy. ⁵⁶ 

Mazmur 31:4

31:4 You will free me ⁵⁷  from the net they hid for me,

for you are my place of refuge.

Mazmur 31:14

31:14 But I trust in you, O Lord!

I declare, “You are my God!”

Mazmur 36:3

36:3 The words he speaks are sinful and deceitful;

he does not care about doing what is wise and right. ⁵⁸ 

Mazmur 36:11

36:11 Do not let arrogant men overtake me,

or let evil men make me homeless! ⁵⁹ 

Mazmur 38:2

38:2 For your arrows pierce ⁶⁰  me,

and your hand presses me down. ⁶¹ 

Mazmur 38:15

38:15 Yet ⁶²  I wait for you, O Lord!

You will respond, O Lord, my God!

Mazmur 39:8

39:8 Deliver me from all my sins of rebellion!

Do not make me the object of fools’ insults!

Mazmur 41:9

41:9 Even my close friend ⁶³  whom I trusted,

he who shared meals with me, has turned against me. ⁶⁴ 

Mazmur 41:13

41:13 The Lord God of Israel deserves praise ⁶⁵ 

in the future and forevermore! ⁶⁶ 

We agree! We agree! ⁶⁷ 

Mazmur 44:9

44:9 But ⁶⁸  you rejected and embarrassed us!

You did not go into battle with our armies. ⁶⁹ 

Mazmur 44:22

44:22 Yet because of you ⁷⁰  we are killed all day long;

we are treated like ⁷¹  sheep at the slaughtering block. ⁷² 

Mazmur 47:4

47:4 He picked out for us a special land ⁷³ 

to be a source of pride for ⁷⁴  Jacob, ⁷⁵  whom he loves. ⁷⁶  (Selah)

Mazmur 48:11

48:11 Mount Zion rejoices;

the towns ⁷⁷  of Judah are happy, ⁷⁸ 

because of your acts of judgment. ⁷⁹ 

Mazmur 48:14

48:14 For God, our God, is our defender forever! ⁸⁰ 

He guides ⁸¹  us! ⁸² 

Mazmur 49:17

49:17 For he will take nothing with him when he dies;

his wealth will not follow him down into the grave. ⁸³ 

Mazmur 49:19

49:19 But he will join his ancestors; ⁸⁴ 

they will never again see the light of day. ⁸⁵ 

Mazmur 51:12

51:12 Let me again experience the joy of your deliverance!

Sustain me by giving me the desire to obey! ⁸⁶ 

Mazmur 52:3

52:3 You love evil more than good,

lies more than speaking the truth. ⁸⁷  (Selah)

Mazmur 52:6

52:6 When the godly see this, they will be filled with awe,

and will mock the evildoer, saying: ⁸⁸ 

Mazmur 53:3

53:3 Everyone rejects God; ⁸⁹ 

they are all morally corrupt. ⁹⁰ 

None of them does what is right, ⁹¹ 

not even one!

Mazmur 59:2

59:2 Deliver me from evildoers! ⁹² 

Rescue me from violent men! ⁹³ 

Mazmur 59:4

59:4 Though I have done nothing wrong, ⁹⁴  they are anxious to attack. ⁹⁵ 

Spring into action and help me! Take notice of me! ⁹⁶ 

Mazmur 59:17

59:17 You are my source of strength! I will sing praises to you! ⁹⁷ 

For God is my refuge, ⁹⁸  the God who loves me. ⁹⁹ 

Mazmur 60:2

60:2 You made the earth quake; you split it open. ¹⁰⁰ 

Repair its breaches, for it is ready to fall. ¹⁰¹ 

Mazmur 60:9

60:9 Who will lead me into the fortified city?

Who will bring me to Edom? ¹⁰² 

Mazmur 62:2

62:2 He alone is my protector ¹⁰³  and deliverer.

He is my refuge; ¹⁰⁴  I will not be upended. ¹⁰⁵ 

Mazmur 62:6

62:6 He alone is my protector ¹⁰⁶  and deliverer.

He is my refuge; ¹⁰⁷  I will not be upended. ¹⁰⁸ 

Mazmur 62:12

62:12 and you, O Lord, demonstrate loyal love. ¹⁰⁹ 

For you repay men for what they do. ¹¹⁰ 

Mazmur 64:9

64:9 and all people will fear. ¹¹¹ 

They will proclaim ¹¹²  what God has done,

and reflect on his deeds.

Mazmur 68:19-20

68:19 The Lord deserves praise! ¹¹³ 

Day after day ¹¹⁴  he carries our burden,

the God who delivers us. (Selah)

68:20 Our God is a God who delivers;

the Lord, the sovereign Lord, can rescue from death. ¹¹⁵ 

Mazmur 68:28

68:28 God has decreed that you will be powerful. ¹¹⁶ 

O God, you who have acted on our behalf, demonstrate your power,

Mazmur 68:31

68:31 They come with red cloth ¹¹⁷  from Egypt,

Ethiopia ¹¹⁸  voluntarily offers tribute ¹¹⁹  to God.

Mazmur 75:10

75:10 God says, ¹²⁰ 

“I will bring down all the power of the wicked;

the godly will be victorious.” ¹²¹ 

Mazmur 76:6

76:6 At the sound of your battle cry, ¹²²  O God of Jacob,

both rider ¹²³  and horse “fell asleep.” ¹²⁴ 

Mazmur 77:8-9

77:8 Has his loyal love disappeared forever?

Has his promise ¹²⁵  failed forever?

77:9 Has God forgotten to be merciful?

Has his anger stifled his compassion?”

Mazmur 77:20

77:20 You led your people like a flock of sheep,

by the hand of Moses and Aaron.

Mazmur 80:4-5

80:4 O Lord God, invincible warrior! ¹²⁶ 

How long will you remain angry at your people while they pray to you? ¹²⁷ 

80:5 You have given them tears as food; ¹²⁸ 

you have made them drink tears by the measure. ¹²⁹ 

Mazmur 80:7

80:7 O God, invincible warrior, ¹³⁰  restore us!

Smile on us! ¹³¹  Then we will be delivered! ¹³² 

Mazmur 80:14-15

80:14 O God, invincible warrior, ¹³³  come back!

Look down from heaven and take notice!

Take care of this vine,

80:15 the root ¹³⁴  your right hand planted,

the shoot you made to grow! ¹³⁵ 

Mazmur 80:19

80:19 O Lord God, invincible warrior, ¹³⁶  restore us!

Smile on us! ¹³⁷  Then we will be delivered! ¹³⁸ 

Mazmur 81:3

81:3 Sound the ram’s horn on the day of the new moon, ¹³⁹ 

and on the day of the full moon when our festival begins. ¹⁴⁰ 

Mazmur 81:13

81:13 If only my people would obey me! ¹⁴¹ 

If only Israel would keep my commands! ¹⁴² 

Mazmur 83:2-3

83:2 For look, your enemies are making a commotion;

those who hate you are hostile. ¹⁴³ 

83:3 They carefully plot ¹⁴⁴  against your people,

and make plans to harm ¹⁴⁵  the ones you cherish. ¹⁴⁶ 

Mazmur 83:11

83:11 Make their nobles like Oreb and Zeeb, ¹⁴⁷ 

and all their rulers like Zebah and Zalmunna, ¹⁴⁸ 

Mazmur 84:8

84:8 O Lord, sovereign God, ¹⁴⁹ 

hear my prayer!

Listen, O God of Jacob! (Selah)

Mazmur 85:4

85:4 Restore us, O God our deliverer!

Do not be displeased with us! ¹⁵⁰ 

Mazmur 88:16

88:16 Your anger overwhelms me; ¹⁵¹ 

your terrors destroy me.

Mazmur 89:18

89:18 For our shield ¹⁵²  belongs to the Lord,

our king to the Holy One of Israel. ¹⁵³ 

Mazmur 89:38-39

89:38 But you have spurned ¹⁵⁴  and rejected him;

you are angry with your chosen king. ¹⁵⁵ 

89:39 You have repudiated ¹⁵⁶  your covenant with your servant; ¹⁵⁷ 

you have thrown his crown to the ground. ¹⁵⁸ 

Mazmur 89:50-51

89:50 Take note, O Lord, ¹⁵⁹  of the way your servants are taunted, ¹⁶⁰ 

and of how I must bear so many insults from people! ¹⁶¹ 

89:51 Your enemies, O Lord, hurl insults;

they insult your chosen king as they dog his footsteps. ¹⁶² 

Mazmur 92:11

92:11 I gloat in triumph over those who tried to ambush me; ¹⁶³ 

I hear the defeated cries of the evil foes who attacked me. ¹⁶⁴ 

Mazmur 102:9

102:9 For I eat ashes as if they were bread, ¹⁶⁵ 

and mix my drink with my tears, ¹⁶⁶ 

Mazmur 102:20

102:20 in order to hear the painful cries of the prisoners,

and to set free those condemned to die, ¹⁶⁷ 

Mazmur 108:6

108:6 Deliver by your power ¹⁶⁸  and answer me,

so that the ones you love may be safe. ¹⁶⁹ 

Mazmur 108:10

108:10 Who will lead me into the fortified city?

Who will bring me to Edom? ¹⁷⁰ 

Mazmur 140:6

140:6 I say to the Lord, “You are my God.”

O Lord, pay attention to my plea for mercy!

Mazmur 140:9

140:9 As for the heads of those who surround me –

may the harm done by ¹⁷¹  their lips overwhelm them!

Mazmur 140:12

140:12 I know ¹⁷²  that the Lord defends the cause of the oppressed

and vindicates the poor. ¹⁷³ 

[5:12]  ¹ tn Or “For.”

[5:12]  ² tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.

[5:12]  ³ tn Or “innocent.” The singular form is used here in a collective or representative sense.

[5:12]  ⁴ tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.

[5:12]  ⁵ tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”

[5:12]  ⁶ tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.

[6:10]  ⁷ tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.

[6:10]  ⁸ tn Heb “and may they be very terrified.” The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the Lord to turn the tables and cause his enemies to know what absolute terror feels like.

[7:2]  ⁹ tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.

[7:2]  ¹⁰ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:2]  ¹¹ tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.

[7:12]  ¹² tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).

[7:12]  ¹³ tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.

[7:12]  ¹⁴ tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.

[8:5]  ¹⁵ tn Heb “and you make him lack a little from [the] gods [or “God”].” The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The prefixed verbal form with vav (ו) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence (“so that you make him…”) of the preceding statement (see GKC 328 §111.m). Some prefer to make this an independent clause and translate it as a new sentence, “You made him….” In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26-27). The psalmist does appear to allude to Gen 1:26-27, where mankind is created in the image of God and his angelic assembly (note “let us make man in our image” in Gen 1:26). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’elohim, “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).

[8:5]  ¹⁶ tn Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.

[8:5]  ¹⁷ sn Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).

[12:3]  ¹⁸ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord cut off”), not indicative (“The Lord will cut off”; see also Ps 109:15 and Mal 2:12). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[12:3]  ¹⁹ tn Heb “a tongue speaking great [things].”

[18:3]  ²⁰ tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.

[18:3]  ²¹ tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mÿhullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yÿhvah): “[to the] praiseworthy one I cried out, [to the] Lord.”

[18:29]  ²² tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[18:29]  ²³ tn Heb “by you.”

[18:29]  ²⁴ tn Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”

[18:29]  ²⁵ tn More specifically, the noun גְּדוּד (gÿdud) refers to a raiding party or to a contingent of troops.

[18:29]  sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.

[18:29]  ²⁶ tn Heb “and by my God.”

[18:29]  ²⁷ sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.

[18:41]  ²⁸ tn Heb “but there is no deliverer.”

[18:41]  ²⁹ tn Heb “to the Lord.” The words “they cry out” are supplied in the translation because they are understood by ellipsis (see the preceding line).

[18:41]  sn They cry out. This reference to the psalmist’s enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.

[19:5]  ³⁰ tn The participle expresses the repeated or regular nature of the action.

[19:5]  ³¹ tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).

[19:5]  sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.

[19:5]  ³² tn The imperfect verbal form draws attention to the regularity of the action.

[19:5]  ³³ tn Heb “[on] a path.”

[19:5]  sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.

[19:7]  ³⁴ tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.

[19:7]  ³⁵ tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (’edut) refers here to the demands of God’s covenant law.

[19:7]  ³⁶ tn God’s covenant contains a clear, reliable witness to his moral character and demands.

[19:7]  ³⁷ 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.

[19:12]  ³⁸ tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.

[19:12]  ³⁹ tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.

[20:3]  ⁴⁰ tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.

[20:3]  ⁴¹ tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”

[21:4]  ⁴² tn Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.”

[21:4]  ⁴³ tn Heb “you have granted him length of days forever and ever.” The phrase “length of days,” when used of human beings, usually refers to a lengthy period of time (such as one’s lifetime). See, for example, Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20. The additional phrase “forever and ever” is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6-7; 72:5 as well), the underlying reality is the king’s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene.

[21:5]  ⁴⁴ tn Or “great glory.”

[21:5]  ⁴⁵ tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.

[21:12]  ⁴⁶ tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”

[21:12]  ⁴⁷ tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”

[22:6]  ⁴⁸ tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.

[22:6]  ⁴⁹ tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ⁵⁰ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ⁵¹ tn Heb “a reproach of man and despised by people.”

[22:21]  ⁵² sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).

[22:21]  ⁵³ tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).

[22:21]  ⁵⁴ tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.

[30:6]  ⁵⁵ sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).

[30:11]  ⁵⁶ sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.

[31:4]  ⁵⁷ tn Heb “bring me out.” The translation assumes that the imperfect verbal form expresses the psalmist’s confidence about the future. Another option is to take the form as expressing a prayer, “free me.”

[36:3]  ⁵⁸ tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.

[36:11]  ⁵⁹ tn Heb “let not a foot of pride come to me, and let not the hand of the evil ones cause me to wander as a fugitive.”

[38:2]  ⁶⁰ tn The verb Hebrew נָחַת (nakhat) apparently here means “penetrate, pierce” (note the use of the Qal in Prov 17:10). The psalmist pictures the Lord as a warrior who shoots arrows at him (see Ps 7:12-13).

[38:2]  ⁶¹ tn Heb “and your hand [?] upon me.” The meaning of the verb נָחַת (nakhat) is unclear in this context. It is preferable to emend the form to וַתָּנַח (vattanakh) from the verb נוּחַ (nuakh, “rest”). In this case the text would read literally, “and your hand rests upon me” (see Isa 25:10, though the phrase is used in a positive sense there, unlike Ps 38:2).

[38:15]  ⁶² tn Or perhaps “surely.”

[41:9]  ⁶³ tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).

[41:9]  ⁶⁴ tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.

[41:9]  sn The language of this verse is applied to Judas Iscariot in John 13:18.

[41:13]  ⁶⁵ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[41:13]  ⁶⁶ tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

[41:13]  ⁶⁷ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.

[44:9]  ⁶⁸ tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.

[44:9]  ⁶⁹ tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).

[44:22]  ⁷⁰ tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).

[44:22]  ⁷¹ tn Or “regarded as.”

[44:22]  ⁷² tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.

[47:4]  ⁷³ tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).

[47:4]  ⁷⁴ tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.

[47:4]  ⁷⁵ tn That is, Israel.

[47:4]  ⁷⁶ sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.

[48:11]  ⁷⁷ tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).

[48:11]  ⁷⁸ tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)

[48:11]  ⁷⁹ sn These acts of judgment are described in vv. 4-7.

[48:14]  ⁸⁰ tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”

[48:14]  ⁸¹ tn The imperfect highlights the characteristic nature of the generalizing statement.

[48:14]  ⁸² tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.

[49:17]  ⁸³ tn Heb “his glory will not go down after him.”

[49:19]  ⁸⁴ tn Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.

[49:19]  ⁸⁵ tn Heb “light.” The words “of day” are supplied in the translation for clarification.

[51:12]  ⁸⁶ tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.

[52:3]  ⁸⁷ tn Or “deceit more than speaking what is right.”

[52:6]  ⁸⁸ tn Heb “and the godly will see and will fear and at him will laugh.”

[53:3]  ⁸⁹ tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol) instead of כֻּלּוֹ, and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).

[53:3]  ⁹⁰ tn Heb “together they are corrupt.”

[53:3]  ⁹¹ tn Heb “there is none that does good.”

[59:2]  ⁹² tn Heb “from the workers of wickedness.”

[59:2]  ⁹³ tn Heb “from men of bloodshed.”

[59:4]  ⁹⁴ tn Heb “without sin.”

[59:4]  ⁹⁵ tn Heb “they run and they are determined.”

[59:4]  ⁹⁶ tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”

[59:17]  ⁹⁷ tn Heb “my strength, to you I will sing praises.”

[59:17]  ⁹⁸ tn Or “my elevated place” (see Ps 18:2).

[59:17]  ⁹⁹ tn Heb “the God of my loyal love.”

[60:2]  ¹⁰⁰ tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.

[60:2]  sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat.

[60:2]  ¹⁰¹ sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.

[60:9]  ¹⁰² sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).

[62:2]  ¹⁰³ tn Heb “my high rocky summit.”

[62:2]  ¹⁰⁴ tn Or “my elevated place” (see Ps 18:2).

[62:2]  ¹⁰⁵ tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[62:6]  ¹⁰⁶ tn Heb “my high rocky summit.”

[62:6]  ¹⁰⁷ tn Or “my elevated place” (see Ps 18:2).

[62:6]  ¹⁰⁸ sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[62:12]  ¹⁰⁹ tn Heb “and to you, O Master, [is] loyal love.”

[62:12]  ¹¹⁰ tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”

[62:12]  sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.

[64:9]  ¹¹¹ tc Many medieval Hebrew mss read וַיִּרְאוּ (vayyir’u, “and they will see”) instead of וַיִּירְאוּ (vayyirÿ’u, “and they will proclaim”).

[64:9]  ¹¹² tn Heb “the work of God,” referring to the judgment described in v. 7.

[68:19]  ¹¹³ tn Heb “blessed [be] the Lord.”

[68:19]  ¹¹⁴ tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.

[68:20]  ¹¹⁵ tn Heb “and to the Lord, the Lord, to death, goings out.”

[68:28]  ¹¹⁶ tn Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).

[68:31]  ¹¹⁷ tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).

[68:31]  ¹¹⁸ tn Heb “Cush.”

[68:31]  ¹¹⁹ tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).

[75:10]  ¹²⁰ tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.

[75:10]  ¹²¹ tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).

[76:6]  ¹²² tn Heb “from your shout.” The noun is derived from the Hebrew 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; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.

[76:6]  ¹²³ tn Or “chariot,” but even so the term is metonymic for the charioteer.

[76:6]  ¹²⁴ tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.

[77:8]  ¹²⁵ tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).

[80:4]  ¹²⁶ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (tsÿva’ot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” (meaning “armies”) has been rendered “invincible warrior.”

[80:4]  ¹²⁷ tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition -בְּ (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.

[80:5]  ¹²⁸ tn Heb “you have fed them the food of tears.”

[80:5]  ¹²⁹ tn Heb “[by] the third part [of a measure].” The Hebrew term שָׁלִישׁ (shalish, “third part [of a measure]”) occurs only here and in Isa 40:12.

[80:7]  ¹³⁰ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.

[80:7]  ¹³¹ 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).

[80:7]  ¹³² 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.

[80:14]  ¹³³ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.

[80:15]  ¹³⁴ tn The Hebrew noun occurs only here in the OT. HALOT 483 s.v. III כֵּן emends the form to כַּנָּהּ (kannah, “its shoot”).

[80:15]  ¹³⁵ tn Heb “and upon a son you strengthened for yourself.” In this context, where the extended metaphor of the vine dominates, בֵּן (ben, “son”) probably refers to the shoots that grow from the vine. Cf. Gen 49:22.

[80:19]  ¹³⁶ tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.

[80:19]  ¹³⁷ 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).

[80:19]  ¹³⁸ 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.

[81:3]  ¹³⁹ tn Heb “at the new moon.”

[81:3]  sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.

[81:3]  ¹⁴⁰ tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).

[81:3]  sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.

[81:13]  ¹⁴¹ tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).

[81:13]  ¹⁴² tn Heb “[and if only] Israel would walk in my ways.”

[83:2]  ¹⁴³ tn Heb “lift up [their] head[s].” The phrase “lift up [the] head” here means “to threaten; to be hostile,” as in Judg 8:28.

[83:3]  ¹⁴⁴ tn Heb “they make crafty a plot.”

[83:3]  ¹⁴⁵ tn Heb “and consult together against.”

[83:3]  ¹⁴⁶ tn The passive participle of the Hebrew verb צָפַן (tsafan, “to hide”) is used here in the sense of “treasured; cherished.”

[83:11]  ¹⁴⁷ sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).

[83:11]  ¹⁴⁸ sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).

[84:8]  ¹⁴⁹ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9) but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת in Pss 59:5 and 80:4, 19 as well.

[85:4]  ¹⁵⁰ tn Heb “break your displeasure with us.” Some prefer to emend הָפֵר (hafer, “break”) to הָסֵר (haser, “turn aside”).

[88:16]  ¹⁵¹ tn Heb “passes over me.”

[89:18]  ¹⁵² tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king" here and with “your anointed one” in Ps 84:9.

[89:18]  ¹⁵³ 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. This expression is a common title for the Lord in the book of Isaiah.

[89:38]  ¹⁵⁴ tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.

[89:38]  ¹⁵⁵ tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).

[89:39]  ¹⁵⁶ tn The Hebrew verb appears only here and in Lam 2:7.

[89:39]  ¹⁵⁷ tn Heb “the covenant of your servant.”

[89:39]  ¹⁵⁸ tn Heb “you dishonor [or “desecrate”] on the ground his crown.”

[89:50]  ¹⁵⁹ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

[89:50]  ¹⁶⁰ tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew mss read the singular here, “your servant” (that is, the psalmist).

[89:50]  ¹⁶¹ tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).

[89:51]  ¹⁶² tn Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”

[92:11]  ¹⁶³ tn Heb “my eye gazes upon those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2. The form שׁוּרָי (shuray) should be emended to שׁוֹרְרָי (shorÿray).

[92:11]  ¹⁶⁴ tn Heb “those who rise up against me, evil [foes], my ears hear.”

[102:9]  ¹⁶⁵ sn Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19; Job 2:8; Isa 58:5).

[102:9]  ¹⁶⁶ tn Heb “weeping.”

[102:20]  ¹⁶⁷ tn Heb “the sons of death.” The phrase “sons of death” (see also Ps 79:11) is idiomatic for those condemned to die.

[108:6]  ¹⁶⁸ tn Heb “right hand.”

[108:6]  ¹⁶⁹ tn Or “may be rescued.” The lines are actually reversed in the Hebrew text: “So that the ones you love may be rescued, deliver by your power and answer me.”

[108:10]  ¹⁷⁰ sn The psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 9, but he is also aware that God has seemingly rejected the nation of Israel (v. 11).

[140:9]  ¹⁷¹ tn Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.

[140:12]  ¹⁷² tc The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person.

[140:12]  ¹⁷³ tn Heb “and the just cause of the poor.”