Mazmur 5:3
Konteks5:3 Lord, in the morning 1 you will hear 2 me; 3
in the morning I will present my case to you 4 and then wait expectantly for an answer. 5
Mazmur 12:3
Konteks12:3 May the Lord cut off 6 all flattering lips,
and the tongue that boasts! 7
Mazmur 12:7
Konteks12:7 You, Lord, will protect them; 8
you will continually shelter each one from these evil people, 9
Mazmur 16:7
Konteks16:7 I will praise 10 the Lord who 11 guides 12 me;
yes, during the night I reflect and learn. 13
Mazmur 18:24
Konteks18:24 The Lord rewarded me for my godly deeds; 14
he took notice of my blameless behavior. 15
Mazmur 25:10
Konteks25:10 The Lord always proves faithful and reliable 16
to those who follow the demands of his covenant. 17
Mazmur 29:9
Konteks29:9 The Lord’s shout bends 18 the large trees 19
and strips 20 the leaves from the forests. 21
Everyone in his temple says, “Majestic!” 22
Mazmur 32:7
Konteks32:7 You are my hiding place;
you protect me from distress.
You surround me with shouts of joy from those celebrating deliverance. 23 (Selah)
Mazmur 34:22
Konteks34:22 The Lord rescues his servants; 24
all who take shelter in him escape punishment. 25
Mazmur 39:6
Konteks39:6 Surely people go through life as mere ghosts. 26
Surely they accumulate worthless wealth
without knowing who will eventually haul it away.” 27
Mazmur 42:3
Konteks42:3 I cannot eat, I weep day and night; 28
all day long they say to me, 29 “Where is your God?”
Mazmur 42:10
Konteks42:10 My enemies’ taunts cut into me to the bone, 30
as they say to me all day long, “Where is your God?” 31
Mazmur 45:17
Konteks45:17 I will proclaim your greatness through the coming years, 32
then the nations will praise you 33 forever.
Mazmur 46:9
Konteks46:9 He brings an end to wars throughout the earth; 34
he shatters 35 the bow and breaks 36 the spear;
he burns 37 the shields with fire. 38
Mazmur 55:14
Konteks55:14 We would share personal thoughts with each other; 39
in God’s temple we would walk together among the crowd.
Mazmur 61:8
Konteks61:8 Then I will sing praises to your name continually, 40
as I fulfill 41 my vows day after day.
Mazmur 64:8
Konteks64:8 Their slander will bring about their demise. 42
All who see them will shudder, 43
Mazmur 65:11
Konteks65:11 You crown the year with your good blessings, 44
and you leave abundance in your wake. 45
Mazmur 68:19
Konteks68:19 The Lord deserves praise! 46
Day after day 47 he carries our burden,
the God who delivers us. (Selah)
Mazmur 69:12
Konteks69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 48
Mazmur 74:8
Konteks74:8 They say to themselves, 49
“We will oppress all of them.” 50
They burn down all the places where people worship God in the land. 51
Mazmur 74:20
Konteks74:20 Remember your covenant promises, 52
for the dark regions of the earth are full of places where violence rules. 53
Mazmur 74:22
Konteks74:22 Rise up, O God! Defend your honor! 54
Remember how fools insult you all day long! 55
Mazmur 78:7
Konteks78:7 Then they will place their confidence in God.
They will not forget the works of God,
and they will obey 56 his commands.
Mazmur 81:10
Konteks81:10 I am the Lord, your God,
the one who brought you out of the land of Egypt.
Open your mouth wide and I will fill it!’
Mazmur 88:13
Konteks88:13 As for me, I cry out to you, O Lord;
in the morning my prayer confronts you.
Mazmur 89:41
Konteks89:41 All who pass by 57 have robbed him;
he has become an object of disdain to his neighbors.
Mazmur 90:14
Konteks90:14 Satisfy us in the morning 58 with your loyal love!
Then we will shout for joy and be happy 59 all our days!
Mazmur 103:20
Konteks103:20 Praise the Lord, you angels of his,
you powerful warriors who carry out his decrees
and obey his orders! 60
Mazmur 119:104
Konteks119:104 Your precepts give me discernment.
Therefore I hate all deceitful actions. 61
Mazmur 119:128
Konteks119:128 For this reason I carefully follow all your precepts. 62
I hate all deceitful actions. 63
Mazmur 134:1
KonteksA song of ascents. 65
134:1 Attention! 66 Praise the Lord,
all you servants of the Lord,
who serve 67 in the Lord’s temple during the night.
Mazmur 145:1
KonteksA psalm of praise, by David.
145:1 I will extol you, my God, O king!
I will praise your name continually! 69
Mazmur 145:7
Konteks145:7 They will talk about the fame of your great kindness, 70
and sing about your justice. 71
[5:3] 1 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
[5:3] 2 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “
[5:3] 4 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
[5:3] 5 tn Heb “and I will watch.”
[12:3] 6 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[12:3] 7 tn Heb “a tongue speaking great [things].”
[12:7] 8 tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.
[12:7] 9 tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew
[16:7] 10 tn Heb “bless,” that is, “proclaim as worthy of praise.”
[16:7] 12 tn Or “counsels, advises.”
[16:7] 13 tn Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the
[18:24] 14 tn Heb “according to my righteousness.”
[18:24] 15 tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.
[25:10] 16 tn Heb “all the paths of the
[25:10] 17 tn Heb “to the ones who keep his covenant and his testimonies.”
[29:9] 18 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
[29:9] 19 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
[29:9] 20 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
[29:9] 21 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
[29:9] sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
[29:9] 22 tn Heb “In his temple, all of it says, ‘Glory.’”
[32:7] 23 tn Heb “[with] shouts of joy of deliverance you surround me.”
[34:22] 24 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
[34:22] 25 tn “Taking shelter” in the
[39:6] 26 tn Heb “surely, as an image man walks about.” The preposition prefixed to “image” indicates identity here.
[39:6] sn People go through life (Heb “man walks about”). “Walking” is here used as a metaphor for living. The point is that human beings are here today, gone tomorrow. They have no lasting substance and are comparable to mere images or ghosts.
[39:6] 27 tc Heb “Surely [in] vain they strive, he accumulates and does not know who gathers them.” The MT as it stands is syntactically awkward. The verb forms switch from singular (“walks about”) to plural (“they strive”) and then back to singular (“accumulates and does not know”), even though the subject (generic “man”) remains the same. Furthermore there is no object for the verb “accumulates” and no plural antecedent for the plural pronoun (“them”) attached to “gathers.” These problems can be removed if one emends the text from הֶבֶל יֶהֱמָיוּן (hevel yehemaun, “[in] vain they strive”) to הֶבְלֵי הָמוֹן (hevley hamon, “vain things of wealth”). This assumes a misdivision in the MT and a virtual dittography of vav (ו) between the mem and nun of המון. The present translation follows this emendation.
[42:3] 28 tn Heb “My tears have become my food day and night.”
[42:3] 29 tn Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (be’ÿmor, “when [they] say”). Note the term בְּאָמְרָם (bÿ’omram, “when they say”) in v. 10.
[42:10] 30 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew
[42:10] 31 sn “Where is your God?” The enemies ask this same question in v. 3.
[45:17] 32 tn Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2-7.
[45:17] 33 sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.
[46:9] 34 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the
[46:9] 35 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 36 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
[46:9] 37 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 38 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
[55:14] 39 tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.
[61:8] 41 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[64:8] 42 tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ’aley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.
[64:8] 43 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.
[65:11] 44 tn Heb “your good,” which refers here to agricultural blessings.
[65:11] 45 tn Heb “and your paths drip with abundance.”
[68:19] 46 tn Heb “blessed [be] the Lord.”
[68:19] 47 tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.
[69:12] 48 tn Heb “the mocking songs of the drinkers of beer.”
[74:8] 49 tn Heb “in their heart.”
[74:8] 50 tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).
[74:8] 51 tn Heb “they burn down all the meeting places of God in the land.”
[74:20] 52 tc Heb “look at the covenant.” The LXX reads “your covenant,” which seems to assume a second person pronominal suffix. The suffix may have been accidentally omitted by haplography. Note that the following word (כִּי) begins with kaf (כ).
[74:20] 53 tn Heb “for the dark places of the earth are full of dwelling places of violence.” The “dark regions” are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts “dark regions” refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6).
[74:22] 54 tn Or “defend your cause.”
[74:22] 55 tn Heb “remember your reproach from a fool all the day.”
[89:41] 57 tn Heb “all the passersby on the road.”
[90:14] 58 sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).
[90:14] 59 tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result.
[103:20] 60 tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”
[119:104] 61 tn Heb “every false path.”
[119:128] 62 tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.
[119:128] 63 tn Heb “every false path.”
[134:1] 64 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).
[134:1] 65 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.
[145:1] 68 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
[145:1] 69 tn Or, hyperbolically, “forever.”
[145:7] 70 tn Heb “the fame of the greatness of your goodness.”
[145:7] 71 tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”
