Mazmur 5:7

5:7 But as for me, ¹  because of your great faithfulness I will enter your house; ² 

I will bow down toward your holy temple as I worship you. ³ 

Mazmur 9:1

Psalm 9 ⁴ 

For the music director; according to the alumoth-labben style; ⁵  a psalm of David.

9:1 I will thank the Lord with all my heart!

I will tell about all your amazing deeds! ⁶ 

Mazmur 16:4

16:4 their troubles multiply,

they desire other gods. ⁷ 

I will not pour out drink offerings of blood to their gods, ⁸ 

nor will I make vows in the name of their gods. ⁹ 

Mazmur 18:6

18:6 In my distress I called to the Lord;

I cried out to my God. ¹⁰ 

From his heavenly temple ¹¹  he heard my voice;

he listened to my cry for help. ¹² 

Mazmur 18:50

18:50 He ¹³  gives his chosen king magnificent victories; ¹⁴ 

he is faithful ¹⁵  to his chosen ruler, ¹⁶ 

to David and his descendants ¹⁷  forever.” ¹⁸ 

Mazmur 22:23

22:23 You loyal followers of the Lord, ¹⁹  praise him!

All you descendants of Jacob, honor him!

All you descendants of Israel, stand in awe of him! ²⁰ 

Mazmur 27:4

27:4 I have asked the Lord for one thing –

this is what I desire!

I want to live ²¹  in the Lord’s house ²²  all the days of my life,

so I can gaze at the splendor ²³  of the Lord

and contemplate in his temple.

Mazmur 27:6

27:6 Now I will triumph

over my enemies who surround me! ²⁴ 

I will offer sacrifices in his dwelling place and shout for joy! ²⁵ 

I will sing praises to the Lord!

Mazmur 30:12

30:12 So now ²⁶  my heart ²⁷  will sing to you and not be silent;

O Lord my God, I will always ²⁸  give thanks to you.

Mazmur 37:7

37:7 Wait patiently for the Lord! ²⁹ 

Wait confidently ³⁰  for him!

Do not fret over the apparent success of a sinner, ³¹ 

a man who carries out wicked schemes!

Mazmur 40:16

40:16 May all those who seek you be happy and rejoice in you!

May those who love to experience ³²  your deliverance say continually, ³³ 

“May the Lord be praised!” ³⁴ 

Mazmur 42:6

42:6 I am depressed, ³⁵ 

so I will pray to you while I am trapped here in the region of the upper Jordan, ³⁶ 

from Hermon, ³⁷  from Mount Mizar. ³⁸ 

Mazmur 44:2

44:2 You, by your power, ³⁹  defeated nations and settled our fathers on their land; ⁴⁰ 

you crushed ⁴¹  the people living there ⁴²  and enabled our ancestors to occupy it. ⁴³ 

Mazmur 47:9

47:9 The nobles of the nations assemble,

along with the people of the God of Abraham, ⁴⁴ 

for God has authority over the rulers ⁴⁵  of the earth.

He is highly exalted! ⁴⁶ 

Mazmur 50:21

50:21 When you did these things, I was silent, ⁴⁷ 

so you thought I was exactly like you. ⁴⁸ 

But now I will condemn ⁴⁹  you

and state my case against you! ⁵⁰ 

Mazmur 51:4

51:4 Against you – you above all ⁵¹  – I have sinned;

I have done what is evil in your sight.

So ⁵²  you are just when you confront me; ⁵³ 

you are right when you condemn me. ⁵⁴ 

Mazmur 52:5

52:5 Yet ⁵⁵  God will make you a permanent heap of ruins. ⁵⁶ 

He will scoop you up ⁵⁷  and remove you from your home; ⁵⁸ 

he will uproot you from the land of the living. (Selah)

Mazmur 52:7

52:7 “Look, here is the man who would not make ⁵⁹  God his protector!

He trusted in his great wealth

and was confident about his plans to destroy others.” ⁶⁰ 

Mazmur 65:9

65:9 You visit the earth and give it rain; ⁶¹ 

you make it rich and fertile ⁶² 

with overflowing streams full of water. ⁶³ 

You provide grain for them, ⁶⁴ 

for you prepare the earth to yield its crops. ⁶⁵ 

Mazmur 67:4

67:4 Let foreigners ⁶⁶  rejoice and celebrate!

For you execute justice among the nations,

and govern the people living on earth. ⁶⁷  (Selah)

Mazmur 74:9

74:9 We do not see any signs of God’s presence; ⁶⁸ 

there are no longer any prophets ⁶⁹ 

and we have no one to tell us how long this will last. ⁷⁰ 

Mazmur 77:1

Psalm 77 ⁷¹ 

For the music director, Jeduthun; a psalm of Asaph.

77:1 I will cry out to God ⁷²  and call for help!

I will cry out to God and he will pay attention ⁷³  to me.

Mazmur 78:55

78:55 He drove the nations out from before them;

he assigned them their tribal allotments ⁷⁴ 

and allowed the tribes of Israel to settle down. ⁷⁵ 

Mazmur 79:13

79:13 Then we, your people, the sheep of your pasture,

will continually thank you. ⁷⁶ 

We will tell coming generations of your praiseworthy acts. ⁷⁷ 

Mazmur 81:7

81:7 In your distress you called out and I rescued you.

I answered you from a dark thundercloud. ⁷⁸ 

I tested you at the waters of Meribah. ⁷⁹  (Selah)

Mazmur 86:17

86:17 Show me evidence of your favor! ⁸⁰ 

Then those who hate me will see it and be ashamed, ⁸¹ 

for you, O Lord, will help me and comfort me. ⁸² 

Mazmur 92:1

Psalm 92 ⁸³ 

A psalm; a song for the Sabbath day.

92:1 It is fitting ⁸⁴  to thank the Lord,

and to sing praises to your name, O sovereign One! ⁸⁵ 

Mazmur 93:1

Psalm 93 ⁸⁶ 

93:1 The Lord reigns!

He is robed in majesty,

the Lord is robed,

he wears strength around his waist. ⁸⁷ 

Indeed, the world is established, it cannot be moved.

Mazmur 95:7

95:7 For he is our God;

we are the people of his pasture,

the sheep he owns. ⁸⁸ 

Today, if only you would obey him! ⁸⁹ 

Mazmur 95:10

95:10 For forty years I was continually disgusted ⁹⁰  with that generation,

and I said, ‘These people desire to go astray; ⁹¹ 

they do not obey my commands.’ ⁹² 

Mazmur 97:10

97:10 You who love the Lord, hate evil!

He protects ⁹³  the lives of his faithful followers;

he delivers them from the power ⁹⁴  of the wicked.

Mazmur 106:5

106:5 so I may see the prosperity ⁹⁵  of your chosen ones,

rejoice along with your nation, ⁹⁶ 

and boast along with the people who belong to you. ⁹⁷ 

Mazmur 108:7

108:7 God has spoken in his sanctuary: ⁹⁸ 

“I will triumph! I will parcel out Shechem,

the valley of Succoth I will measure off. ⁹⁹ 

Mazmur 132:11

132:11 The Lord made a reliable promise to David; ¹⁰⁰ 

he will not go back on his word. ¹⁰¹ 

He said, ¹⁰²  “I will place one of your descendants ¹⁰³  on your throne.

Mazmur 135:7

135:7 He causes the clouds to arise from the end of the earth,

makes lightning bolts accompany the rain,

and brings the wind out of his storehouses.

[5:7]  ¹ sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.

[5:7]  ² sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).

[5:7]  ³ tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”

[9:1]  ⁴ sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm.

[9:1]  ⁵ tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some mss divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the LXX assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style.

[9:1]  ⁶ tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.

[16:4]  ⁷ tn Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (’atsÿvotam, “troubles”) appears to be a plural form of עַצֶּבֶת (’atsÿvet, “pain, wound”; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to עַצְּבִים (’atsÿvim, “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (’akherim, “others”). (The final mem [ם] could have been lost by haplography; note the mem [מ] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (’elohim ’akherim, “other gods”). (In Isa 42:8 the singular form אַחַר (’akher, “another”) is used of another god.) The verb מָהַר (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15, where the denominative verb מָהֹר (mahor, “purchase [a wife]”) appears; cf. the related noun מֹהַר (mohar, “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”

[16:4]  ⁸ tn Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend אֲחֵר (’akher, “another”) to the plural אֲחֵרִים (’akherim, “other [gods]”) in v. 4, the suffix can be understood as referring to these gods – “the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.

[16:4]  ⁹ tn Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.

[18:6]  ¹⁰ tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.

[18:6]  ¹¹ tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.

[18:6]  ¹² tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.

[18:50]  ¹³ tn Or “the one who.”

[18:50]  ¹⁴ tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.

[18:50]  ¹⁵ tn Heb “[the one who] does loyalty.”

[18:50]  ¹⁶ tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.

[18:50]  ¹⁷ tn Or “offspring”; Heb “seed.”

[18:50]  ¹⁸ sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.

[22:23]  ¹⁹ tn Heb “[you] fearers of the Lord.” See Ps 15:4.

[22:23]  ²⁰ tn Heb “fear him.”

[27:4]  ²¹ tn Heb “my living.”

[27:4]  ²² sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[27:4]  ²³ tn Or “beauty.”

[27:6]  ²⁴ 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]  ²⁵ tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).

[30:12]  ²⁶ tn Heb “so that”; or “in order that.”

[30:12]  ²⁷ tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.

[30:12]  ²⁸ tn Or “forever.”

[37:7]  ²⁹ tn Heb “Be quiet before the Lord!”

[37:7]  ³⁰ tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).

[37:7]  ³¹ tn Heb “over one who causes his way to be successful.”

[40:16]  ³² tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by the Lord.

[40:16]  ³³ tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing upon the godly.

[40:16]  ³⁴ tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great” (cf. NRSV). See Ps 35:27.

[42:6]  ³⁵ tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.

[42:6]  ³⁶ tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.

[42:6]  ³⁷ tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.

[42:6]  ³⁸ tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.

[44:2]  ³⁹ tn Heb “you, your hand.”

[44:2]  ⁴⁰ tn Heb “dispossessed nations and planted them.” The third masculine plural pronoun “them” refers to the fathers (v. 1). See Ps 80:8, 15.

[44:2]  ⁴¹ tn The verb form in the Hebrew text is a Hiphil preterite (without vav [ו] consecutive) from רָעַע (ra’a’, “be evil; be bad”). If retained it apparently means, “you injured; harmed.” Some prefer to derive the verb from רָעַע (“break”; cf. NEB “breaking up the peoples”), in which case the form must be revocalized as Qal (since this verb is unattested in the Hiphil).

[44:2]  ⁴² tn Or “peoples.”

[44:2]  ⁴³ tn Heb “and you sent them out.” The translation assumes that the third masculine plural pronoun “them” refers to the fathers (v. 1), as in the preceding parallel line. See Ps 80:11, where Israel, likened to a vine, “spreads out” its tendrils to the west and east. Another option is to take the “peoples” as the referent of the pronoun and translate, “and you sent them away,” though this does not provide as tight a parallel with the corresponding line.

[47:9]  ⁴⁴ tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.

[47:9]  ⁴⁵ tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.

[47:9]  ⁴⁶ tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.

[50:21]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Or “rebuke” (see v. 8).

[50:21]  ⁵⁰ 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.

[51:4]  ⁵¹ tn Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא (hata’, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “especially,” rather than the potentially confusing “only.”

[51:4]  ⁵² tn The Hebrew term לְמַעַן (lÿma’an) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea – the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 §38.3.

[51:4]  ⁵³ tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12).

[51:4]  ⁵⁴ tn Heb “when you judge.”

[52:5]  ⁵⁵ tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.

[52:5]  ⁵⁶ tn Heb “will tear you down forever.”

[52:5]  ⁵⁷ tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.

[52:5]  ⁵⁸ tn Heb “from [your] tent.”

[52:7]  ⁵⁹ tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”

[52:7]  ⁶⁰ tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).

[65:9]  ⁶¹ tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”

[65:9]  ⁶² tn Heb “you greatly enrich it.”

[65:9]  ⁶³ tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).

[65:9]  ⁶⁴ tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.

[65:9]  ⁶⁵ tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.

[67:4]  ⁶⁶ tn Or “peoples.”

[67:4]  ⁶⁷ tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).

[74:9]  ⁶⁸ tn Heb “our signs we do not see.” Because of the reference to a prophet in the next line, it is likely that the “signs” in view here include the evidence of God’s presence as typically revealed through the prophets. These could include miraculous acts performed by the prophets (see, for example, Isa 38:7-8) or object lessons which they acted out (see, for example, Isa 20:3).

[74:9]  ⁶⁹ tn Heb “there is not still a prophet.”

[74:9]  ⁷⁰ tn Heb “and [there is] not with us one who knows how long.”

[77:1]  ⁷¹ sn Psalm 77. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.

[77:1]  ⁷² tn Heb “my voice to God.” The Hebrew verb קָרָא (qara’, “to call out; to cry out”) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.

[77:1]  ⁷³ tn The perfect with vav (ו) consecutive is best taken as future here (although some translations render this as a past tense; cf. NEB, NIV). The psalmist expresses his confidence that God will respond to his prayer. This mood of confidence seems premature (see vv. 3-4), but v. 1 probably reflects the psalmist’s attitude at the end of the prayer (see vv. 13-20). Having opened with an affirmation of confidence, he then retraces how he gained confidence during his trial (see vv. 2-12).

[78:55]  ⁷⁴ tn Heb “he caused to fall [to] them with a measuring line an inheritance.”

[78:55]  ⁷⁵ tn Heb “and caused the tribes of Israel to settle down in their tents.”

[79:13]  ⁷⁶ tn Or (hyperbolically) “will thank you forever.”

[79:13]  ⁷⁷ tn Heb “to a generation and a generation we will report your praise.” Here “praise” stands by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

[81:7]  ⁷⁸ tn Heb “I answered you in the hidden place of thunder.” This may allude to God’s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).

[81:7]  ⁷⁹ sn The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.

[86:17]  ⁸⁰ tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.

[86:17]  ⁸¹ tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.

[86:17]  ⁸² tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the Lord will be followed by his intervention. Another option is to understand the forms as future perfects (“for you, O Lord, will have helped me and comforted me”).

[92:1]  ⁸³ sn Psalm 92. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.

[92:1]  ⁸⁴ tn Or “good.”

[92:1]  ⁸⁵ tn Traditionally “O Most High.”

[93:1]  ⁸⁶ sn Psalm 93. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world.

[93:1]  ⁸⁷ sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.

[95:7]  ⁸⁸ tn Heb “of his hand.”

[95:7]  ⁸⁹ tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.

[95:10]  ⁹⁰ tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.

[95:10]  ⁹¹ tn Heb “a people, wanderers of heart [are] they.”

[95:10]  ⁹² tn Heb “and they do not know my ways.” In this context the Lord’s “ways” are his commands, viewed as a pathway from which his people, likened to wayward sheep (see v. 7), wander.

[97:10]  ⁹³ tn The participle may be verbal, though it might also be understood as substantival and appositional to “the Lord.” In this case one could translate, “Hate evil, you who love the Lord, the one who protects the lives…and delivers them.”

[97:10]  ⁹⁴ tn Heb “hand.”

[106:5]  ⁹⁵ tn Heb “good.”

[106:5]  ⁹⁶ tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”

[106:5]  ⁹⁷ tn Heb “with your inheritance.”

[108:7]  ⁹⁸ tn Heb “in his holy place.”

[108:7]  ⁹⁹ sn Shechem stands for the territory west of the Jordan River; the valley of Succoth represents the region east of the Jordan.

[132:11]  ¹⁰⁰ tn Heb “the Lord swore an oath to David [in] truth.”

[132:11]  ¹⁰¹ tn Heb “he will not turn back from it.”

[132:11]  ¹⁰² tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

[132:11]  ¹⁰³ tn Heb “the fruit of your body.”