Mazmur 1:3

1:3 He is like ¹  a tree planted by flowing streams; ² 

it ³  yields ⁴  its fruit at the proper time, ⁵ 

and its leaves never fall off. ⁶ 

He succeeds in everything he attempts. ⁷ 

Mazmur 9:12

9:12 For the one who takes revenge against murderers took notice of the oppressed; ⁸ 

he did not overlook ⁹  their cry for help ¹⁰ 

Mazmur 15:5

15:5 He does not charge interest when he lends his money. ¹¹ 

He does not take bribes to testify against the innocent. ¹² 

The one who lives like this ¹³  will never be upended.

Mazmur 18:48

18:48 He delivers me ¹⁴  from my enemies;

you snatch me away ¹⁵  from those who attack me; ¹⁶ 

you rescue me from violent men.

Mazmur 20:5

20:5 Then we will shout for joy over your ¹⁷  victory;

we will rejoice ¹⁸  in the name of our God!

May the Lord grant all your requests!

Mazmur 22:25

22:25 You are the reason I offer praise ¹⁹  in the great assembly;

I will fulfill my promises before the Lord’s loyal followers. ²⁰ 

Mazmur 28:5

28:5 For they do not understand the Lord’s actions,

or the way he carries out justice. ²¹ 

The Lord ²²  will permanently demolish them. ²³ 

Mazmur 34:1

Psalm 34 ²⁴ 

Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. ²⁵ 

34:1 I will praise ²⁶  the Lord at all times;

my mouth will continually praise him. ²⁷ 

Mazmur 35:26

35:26 May those who want to harm me be totally embarrassed and ashamed! ²⁸ 

May those who arrogantly taunt me be covered with shame and humiliation! ²⁹ 

Mazmur 40:3

40:3 He gave me reason to sing a new song, ³⁰ 

praising our God. ³¹ 

May many see what God has done,

so that they might swear allegiance to him and trust in the Lord! ³² 

Mazmur 42:11

42:11 Why are you depressed, ³³  O my soul? ³⁴ 

Why are you upset? ³⁵ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ³⁶ 

Mazmur 45:4

45:4 Appear in your majesty and be victorious! ³⁷ 

Ride forth for the sake of what is right, ³⁸ 

on behalf of justice! ³⁹ 

Then your right hand will accomplish mighty acts! ⁴⁰ 

Mazmur 51:19

51:19 Then you will accept ⁴¹  the proper sacrifices, burnt sacrifices and whole offerings;

then bulls will be sacrificed ⁴²  on your altar. ⁴³ 

Mazmur 53:4

53:4 All those who behave wickedly ⁴⁴  do not understand ⁴⁵  –

those who devour my people as if they were eating bread,

and do not call out to God.

Mazmur 59:5

59:5 You, O Lord God, the invincible warrior, ⁴⁶  the God of Israel,

rouse yourself and punish ⁴⁷  all the nations!

Have no mercy on any treacherous evildoers! (Selah)

Mazmur 65:5

65:5 You answer our prayers by performing awesome acts of deliverance,

O God, our savior. ⁴⁸ 

All the ends of the earth trust in you, ⁴⁹ 

as well as those living across the wide seas. ⁵⁰ 

Mazmur 86:17

86:17 Show me evidence of your favor! ⁵¹ 

Then those who hate me will see it and be ashamed, ⁵² 

for you, O Lord, will help me and comfort me. ⁵³ 

Mazmur 92:7

92:7 When the wicked sprout up like grass,

and all the evildoers glisten, ⁵⁴ 

it is so that they may be annihilated. ⁵⁵ 

Mazmur 98:1

Psalm 98 ⁵⁶ 

A psalm.

98:1 Sing to the Lord a new song, ⁵⁷ 

for he performs ⁵⁸  amazing deeds!

His right hand and his mighty arm

accomplish deliverance. ⁵⁹ 

Mazmur 142:3

142:3 Even when my strength leaves me, ⁶⁰ 

you watch my footsteps. ⁶¹ 

In the path where I walk

they have hidden a trap for me.

[1:3]  ¹ tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.

[1:3]  ² tn Heb “channels of water.”

[1:3]  ³ tn Heb “which.”

[1:3]  ⁴ tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.

[1:3]  ⁵ tn Heb “in its season.”

[1:3]  ⁶ tn Or “fade”; “wither.”

[1:3]  sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.

[1:3]  ⁷ tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”

[9:12]  ⁸ tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.

[9:12]  ⁹ tn Heb “did not forget.”

[9:12]  ¹⁰ tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.

[15:5]  ¹¹ sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.

[15:5]  ¹² tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.

[15:5]  ¹³ tn Heb “does these things.”

[18:48]  ¹⁴ tn Heb “[the one who] delivers me.” 2 Sam 22:49 reads “and [the one who] brings me out.”

[18:48]  ¹⁵ tn Heb “lifts me up.” In light of the preceding and following references to deliverance, the verb רום probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt, elevate” here, indicating that the Lord has given the psalmist victory over his enemies and forced them to acknowledge the psalmist’s superiority (cf. NIV, NRSV).

[18:48]  ¹⁶ tn Heb “from those who rise against me.”

[20:5]  ¹⁷ sn Your victory. Here the king is addressed (see v. 1).

[20:5]  ¹⁸ tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).

[22:25]  ¹⁹ tn Heb “from with you [is] my praise.”

[22:25]  ²⁰ tn Heb “my vows I will fulfill before those who fear him.” When asking the Lord for help, the psalmists would typically promise to praise the Lord publicly if he intervened and delivered them.

[28:5]  ²¹ tn Heb “or the work of his hands.” In this context “the Lord’s actions” and “the work of his hands” probably refer to the way he carries out justice by vindicating the godly and punishing the wicked. (Note the final line of the verse, which refers to divine judgment. See also Ps 92:4-7.) Evil men do not “understand” God’s just ways; they fail to realize he will protect the innocent. Consequently they seek to harm the godly, as if they believe they will never be held accountable for their actions.

[28:5]  ²² tn Heb “he”; the referent (the Lord, who is referred to in the two immediately preceding lines) has been specified in the translation for clarity.

[28:5]  ²³ tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.

[34:1]  ²⁴ sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.

[34:1]  ²⁵ tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”

[34:1]  sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.

[34:1]  ²⁶ tn Heb “bless.”

[34:1]  ²⁷ tn Heb “continually [will] his praise [be] in my mouth.”

[35:26]  ²⁸ tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”

[35:26]  ²⁹ tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.

[40:3]  ³⁰ sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.

[40:3]  ³¹ tn Heb “and he placed in my mouth a new song, praise to our God.”

[40:3]  ³² tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.

[42:11]  ³³ tn Heb “Why do you bow down?”

[42:11]  ³⁴ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:11]  ³⁵ tn Heb “and why are you in turmoil upon me?”

[42:11]  ³⁶ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.

[45:4]  ³⁷ tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.

[45:4]  ³⁸ tn Or “for the sake of truth.”

[45:4]  ³⁹ tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.

[45:4]  ⁴⁰ tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.

[51:19]  ⁴¹ tn Or “desire, take delight in.”

[51:19]  ⁴² tn Heb “then they will offer up bulls.” The third plural subject is indefinite.

[51:19]  ⁴³ sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.

[53:4]  ⁴⁴ tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”

[53:4]  ⁴⁵ tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).

[59:5]  ⁴⁶ tn Heb “Lord, God, Hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (tsÿva’ot, “hosts”). See Ps 89:9, but יְהוָה אֱלֹהִים (yÿhvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 80:4, 19; 84:8 as well.

[59:5]  ⁴⁷ tn Heb “wake up to punish” (see Pss 35:23; 44:23).

[65:5]  ⁴⁸ tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”

[65:5]  ⁴⁹ tn Heb “a source of confidence [for] all the ends of the earth.”

[65:5]  sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.

[65:5]  ⁵⁰ tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.

[86:17]  ⁵¹ tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.

[86:17]  ⁵² tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.

[86:17]  ⁵³ 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”).

[92:7]  ⁵⁴ tn Or “flourish.”

[92:7]  ⁵⁵ tn Heb “in order that they might be destroyed permanently.”

[92:7]  sn God allows the wicked to prosper temporarily so that he might reveal his justice. When the wicked are annihilated, God demonstrates that wickedness does not pay off.

[98:1]  ⁵⁶ sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.

[98:1]  ⁵⁷ sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.

[98:1]  ⁵⁸ tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.

[98:1]  ⁵⁹ tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.

[142:3]  ⁶⁰ tn Heb “my spirit grows faint.”

[142:3]  ⁶¹ tn Heb “you know my path.”