Mazmur 1:6

1:6 Certainly ¹  the Lord guards the way of the godly, ² 

but the way of the wicked ends in destruction. ³ 

Mazmur 3:8

3:8 The Lord delivers; ⁴ 

you show favor to your people. ⁵  (Selah)

Mazmur 7:8

7:8 The Lord judges the nations. ⁶ 

Vindicate me, Lord, because I am innocent, ⁷ 

because I am blameless, ⁸  O Exalted One! ⁹ 

Mazmur 7:16

7:16 He becomes the victim of his own destructive plans ¹⁰ 

and the violence he intended for others falls on his own head. ¹¹ 

Mazmur 27:1

Psalm 27 ¹² 

By David.

27:1 The Lord delivers and vindicates me! ¹³ 

I fear no one! ¹⁴ 

The Lord protects my life!

I am afraid of no one! ¹⁵ 

Mazmur 33:5

33:5 The Lord promotes ¹⁶  equity and justice;

the Lord’s faithfulness extends throughout the earth. ¹⁷ 

Mazmur 33:7

33:7 He piles up the water of the sea; ¹⁸ 

he puts the oceans ¹⁹  in storehouses.

Mazmur 36:2

36:2 for he is too proud

to recognize and give up his sin. ²⁰ 

Mazmur 37:8

37:8 Do not be angry and frustrated! ²¹ 

Do not fret! That only leads to trouble!

Mazmur 39:3

39:3 my anxiety intensified. ²² 

As I thought about it, I became impatient. ²³ 

Finally I spoke these words: ²⁴ 

Mazmur 41:5

41:5 My enemies ask this cruel question about me, ²⁵ 

‘When will he finally die and be forgotten?’ ²⁶ 

Mazmur 46:7

46:7 The Lord who commands armies is on our side! ²⁷ 

The God of Jacob ²⁸  is our protector! ²⁹  (Selah)

Mazmur 48:3

48:3 God is in its fortresses;

he reveals himself as its defender. ³⁰ 

Mazmur 49:4

49:4 I will learn a song that imparts wisdom;

I will then sing my insightful song to the accompaniment of a harp. ³¹ 

Mazmur 55:8

55:8 I will hurry off to a place that is safe

from the strong wind ³²  and the gale.”

Mazmur 56:5

56:5 All day long they cause me trouble; ³³ 

they make a habit of plotting my demise. ³⁴ 

Mazmur 60:5

60:5 Deliver by your power ³⁵  and answer me, ³⁶ 

so that the ones you love may be safe. ³⁷ 

Mazmur 61:6

61:6 Give the king long life!

Make his lifetime span several generations! ³⁸ 

Mazmur 66:10

66:10 For ³⁹  you, O God, tested us;

you purified us like refined silver.

Mazmur 67:6

67:6 The earth yields its crops.

May God, our God, bless us!

Mazmur 68:13

68:13 When ⁴⁰  you lie down among the sheepfolds, ⁴¹ 

the wings of the dove are covered with silver

and with glittering gold. ⁴² 

Mazmur 68:29

68:29 as you come out of your temple in Jerusalem! ⁴³ 

Kings bring tribute to you.

Mazmur 69:22

69:22 May their dining table become a trap before them!

May it be a snare for that group of friends! ⁴⁴ 

Mazmur 72:7

72:7 During his days the godly will flourish; ⁴⁵ 

peace will prevail as long as the moon remains in the sky. ⁴⁶ 

Mazmur 72:9

72:9 Before him the coastlands ⁴⁷  will bow down,

and his enemies will lick the dust. ⁴⁸ 

Mazmur 73:13

73:13 I concluded, ⁴⁹  “Surely in vain I have kept my motives ⁵⁰  pure

and maintained a pure lifestyle. ⁵¹ 

Mazmur 73:26

73:26 My flesh and my heart may grow weak, ⁵² 

but God always ⁵³  protects my heart and gives me stability. ⁵⁴ 

Mazmur 76:4

76:4 You shine brightly and reveal your majesty,

as you descend from the hills where you killed your prey. ⁵⁵ 

Mazmur 77:17

77:17 The clouds poured down rain; ⁵⁶ 

the skies thundered. ⁵⁷ 

Yes, your arrows ⁵⁸  flashed about.

Mazmur 78:58

78:58 They made him angry with their pagan shrines, ⁵⁹ 

and made him jealous with their idols.

Mazmur 78:63

78:63 Fire consumed their ⁶⁰  young men,

and their ⁶¹  virgins remained unmarried. ⁶² 

Mazmur 78:66

78:66 He drove his enemies back;

he made them a permanent target for insults. ⁶³ 

Mazmur 82:2

82:2 He says, ⁶⁴  “How long will you make unjust legal decisions

and show favoritism to the wicked? ⁶⁵  (Selah)

Mazmur 83:5

83:5 Yes, ⁶⁶  they devise a unified strategy; ⁶⁷ 

they form an alliance ⁶⁸  against you.

Mazmur 85:12

85:12 Yes, the Lord will bestow his good blessings, ⁶⁹ 

and our land will yield ⁷⁰  its crops.

Mazmur 88:18

88:18 You cause my friends and neighbors to keep their distance; ⁷¹ 

those who know me leave me alone in the darkness. ⁷² 

Mazmur 92:3

92:3 to the accompaniment of a ten-stringed instrument and a lyre,

to the accompaniment of the meditative tone of the harp.

Mazmur 94:3

94:3 O Lord, how long will the wicked,

how long will the wicked celebrate? ⁷³ 

Mazmur 94:17

94:17 If the Lord had not helped me,

I would have laid down in the silence of death. ⁷⁴ 

Mazmur 94:19

94:19 When worries threaten to overwhelm me, ⁷⁵ 

your soothing touch makes me happy. ⁷⁶ 

Mazmur 96:4

96:4 For the Lord is great and certainly worthy of praise;

he is more awesome than all gods. ⁷⁷ 

Mazmur 96:8

96:8 Ascribe to the Lord the splendor he deserves! ⁷⁸ 

Bring an offering and enter his courts!

Mazmur 104:19-20

104:19 He made the moon to mark the months, ⁷⁹ 

and the sun sets according to a regular schedule. ⁸⁰ 

104:20 You make it dark and night comes, ⁸¹ 

during which all the beasts of the forest prowl around.

Mazmur 104:30

104:30 When you send your life-giving breath, they are created,

and you replenish the surface of the ground.

Mazmur 105:24

105:24 The Lord ⁸²  made his people very fruitful,

and made them ⁸³  more numerous than their ⁸⁴  enemies.

Mazmur 106:28-29

106:28 They worshiped ⁸⁵  Baal of Peor,

and ate sacrifices offered to the dead. ⁸⁶ 

106:29 They made the Lord angry ⁸⁷  by their actions,

and a plague broke out among them.

Mazmur 106:39

106:39 They were defiled by their deeds,

and unfaithful in their actions. ⁸⁸ 

Mazmur 108:12

108:12 Give us help against the enemy,

for any help men might offer is futile. ⁸⁹ 

Mazmur 109:15

109:15 May the Lord be constantly aware of them, ⁹⁰ 

and cut off the memory of his children ⁹¹  from the earth!

Mazmur 109:29

109:29 My accusers will be covered ⁹²  with shame,

and draped in humiliation as if it were a robe.

Mazmur 119:43

119:43 Do not completely deprive me of a truthful testimony, ⁹³ 

for I await your justice.

Mazmur 119:54

119:54 Your statutes have been my songs ⁹⁴ 

in the house where I live. ⁹⁵ 

Mazmur 127:3

127:3 Yes, ⁹⁶  sons ⁹⁷  are a gift from the Lord,

the fruit of the womb is a reward.

Mazmur 130:1

Psalm 130 ⁹⁸ 

A song of ascents. ⁹⁹ 

130:1 From the deep water ¹⁰⁰  I cry out to you, O Lord.

Mazmur 132:16

132:16 I will protect her priests, ¹⁰¹ 

and her godly people will shout exuberantly. ¹⁰² 

Mazmur 136:2

136:2 Give thanks to the God of gods,

for his loyal love endures.

Mazmur 138:5

138:5 Let them sing about the Lord’s deeds, ¹⁰³ 

for the Lord’s splendor is magnificent. ¹⁰⁴ 

Mazmur 140:7-8

140:7 O sovereign Lord, my strong deliverer, ¹⁰⁵ 

you shield ¹⁰⁶  my head in the day of battle.

140:8 O Lord, do not let the wicked have their way! ¹⁰⁷ 

Do not allow their ¹⁰⁸  plan to succeed when they attack! ¹⁰⁹  (Selah)

Mazmur 141:7

141:7 As when one plows and breaks up the soil, ¹¹⁰ 

so our bones are scattered at the mouth of Sheol.

Mazmur 147:10

147:10 He is not enamored with the strength of a horse,

nor is he impressed by the warrior’s strong legs. ¹¹¹ 

Mazmur 147:13

147:13 For he makes the bars of your gates strong.

He blesses your children ¹¹²  within you.

[1:6]  ¹ tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

[1:6]  ² tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

[1:6]  ³ tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

[3:8]  ⁴ tn Heb “to the Lord [is] deliverance.”

[3:8]  ⁵ tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).

[7:8]  ⁶ sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).

[7:8]  ⁷ tn Heb “judge me, O Lord, according to my innocence.”

[7:8]  ⁸ tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.

[7:8]  ⁹ tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

[7:16]  ¹⁰ tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”

[7:16]  ¹¹ tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”

[27:1]  ¹² sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.

[27:1]  ¹³ tn Heb “the Lord [is] my light and my deliverance.” “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).

[27:1]  ¹⁴ tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”

[27:1]  ¹⁵ tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”

[33:5]  ¹⁶ tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of equity and justice causes him to actively promote these principles as he governs the world.

[33:5]  ¹⁷ tn Heb “fills the earth.”

[33:7]  ¹⁸ tn Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד (ged, “heap, pile”; cf. NASB) to נֹד (nod, “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the Lord confines to one place (Exod 15:8; Josh 3:13, 16; Ps 78:13). This verse appears to refer to Gen 1:9, where God decrees that the watery deep be gathered to one place so that dry land might appear. If so, the participles in this and the following line depict this action with special vividness, as if the reader were present on the occasion. Another option is that the participles picture the confinement of the sea to one place as an ongoing divine activity.

[33:7]  ¹⁹ tn Or “watery depths.” The form תְּהוֹמוֹת (tÿhomot, “watery depths”) is the plural form of תְּהוֹם (tÿhom, “great deep”; see Gen 1:2).

[36:2]  ²⁰ tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.

[37:8]  ²¹ tn Heb “Refrain from anger! Abandon rage!”

[39:3]  ²² tn Heb “my heart was hot within me.”

[39:3]  ²³ tn Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).

[39:3]  ²⁴ tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.

[41:5]  ²⁵ tn Heb “my enemies speak evil concerning me.”

[41:5]  ²⁶ tn Heb “and his name perish.”

[46:7]  ²⁷ tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

[46:7]  ²⁸ tn That is, Israel, or Judah (see Ps 20:1).

[46:7]  ²⁹ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[48:3]  ³⁰ tn Heb “he is known for an elevated place.”

[49:4]  ³¹ tn Heb “I will turn my ear to a wise saying, I will open [i.e., “reveal; explain”] my insightful saying with a harp.” In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair חִידָה/מָשָׁל (mashal/khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), lessons from history (Ps 78:2), and proverbial sayings (Prov 1:6). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable – death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb מָשָׁל, mashal, “to be like” in both verses). In this case the psalmist first hears the sayings and then explains (Heb “opens”) their significance (see vv. 5-11, 13-19).

[55:8]  ³² tn Heb “[the] wind [that] sweeps away.” The verb סָעָה (sa’ah, “sweep away”) occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 120).

[56:5]  ³³ tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’atsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”

[56:5]  ³⁴ tn Heb “against me [are] all their thoughts for harm.”

[60:5]  ³⁵ tn Heb “right hand.”

[60:5]  ³⁶ tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”

[60:5]  ³⁷ 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.”

[61:6]  ³⁸ tn Heb “days upon days of the king add, his years like generation and generation.”

[61:6]  sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.

[66:10]  ³⁹ tn Or “indeed.”

[68:13]  ⁴⁰ tn Or “if.”

[68:13]  ⁴¹ tn The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here.

[68:13]  ⁴² tn Heb “and her pinions with the yellow of gold.”

[68:13]  sn The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carried away from battle (see v. 12b).

[68:29]  ⁴³ tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.”

[68:29]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[69:22]  ⁴⁴ tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).

[72:7]  ⁴⁵ tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.

[72:7]  ⁴⁶ tn Heb “and [there will be an] abundance of peace until there is no more moon.”

[72:9]  ⁴⁷ tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.

[72:9]  ⁴⁸ sn As they bow down before him, it will appear that his enemies are licking the dust.

[73:13]  ⁴⁹ tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.

[73:13]  ⁵⁰ tn Heb “heart,” viewed here as the seat of one’s thoughts and motives.

[73:13]  ⁵¹ tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions.

[73:26]  ⁵² tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).

[73:26]  ⁵³ tn Or “forever.”

[73:26]  ⁵⁴ tn Heb “is the rocky summit of my heart and my portion.” The psalmist compares the Lord to a rocky summit where one could go for protection and to landed property, which was foundational to economic stability in ancient Israel.

[76:4]  ⁵⁵ tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.

[77:17]  ⁵⁶ tn Heb “water.”

[77:17]  ⁵⁷ tn Heb “a sound the clouds gave.”

[77:17]  ⁵⁸ tn The lightning accompanying the storm is portrayed as the Lord’s “arrows” (see v. 18).

[78:58]  ⁵⁹ tn Traditionally, “high places.”

[78:63]  ⁶⁰ tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).

[78:63]  ⁶¹ tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).

[78:63]  ⁶² tn Heb “were not praised,” that is, in wedding songs. The young men died in masses, leaving no husbands for the young women.

[78:66]  ⁶³ tn Heb “a permanent reproach he made them.”

[82:2]  ⁶⁴ tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

[82:2]  ⁶⁵ tn Heb “and the face of the wicked lift up.”

[83:5]  ⁶⁶ tn Or “for.”

[83:5]  ⁶⁷ tn Heb “they consult [with] a heart together.”

[83:5]  ⁶⁸ tn Heb “cut a covenant.”

[85:12]  ⁶⁹ tn Heb “what is good.”

[85:12]  ⁷⁰ tn Both “bestow” and “yield” translate the same Hebrew verb (נָתַן, natan). The repetition of the word emphasizes that agricultural prosperity is the direct result of divine blessing.

[88:18]  ⁷¹ tn Heb “you cause to be far from me friend and neighbor.”

[88:18]  ⁷² tn Heb “those known by me, darkness.”

[94:3]  ⁷³ tn Or “exult.”

[94:17]  ⁷⁴ tn Heb “If the Lord [were] not my help, quickly my life would have lain down in silence.” The psalmist, perhaps speaking as the nation’s representative, recalls God’s past intervention. For other examples of conditional sentences with the term לוּלֵי (luley, “if not”) in the protasis and a perfect verbal form in the apodosis, see Pss 119:92 and 124:2-5.

[94:19]  ⁷⁵ tn Heb “when my worries are many within me.”

[94:19]  ⁷⁶ tn Heb “your comforts cause my soul to delight.”

[96:4]  ⁷⁷ tn Or perhaps “and feared by all gods.” See Ps 89:7.

[96:8]  ⁷⁸ tn Heb “the splendor of [i.e., “due”] his name.”

[104:19]  ⁷⁹ tn Heb “he made [the] moon for appointed times.” The phrase “appointed times” probably refers to the months of the Hebrew lunar calendar.

[104:19]  ⁸⁰ tn Heb more metaphorically, “knows its setting.”

[104:20]  ⁸¹ tn Heb “you make darkness, so that it might be night.”

[105:24]  ⁸² tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[105:24]  ⁸³ tn Heb “him,” referring to “his people.”

[105:24]  ⁸⁴ tn Heb “his,” referring to “his people.”

[106:28]  ⁸⁵ tn Heb “joined themselves to.”

[106:28]  sn They worshiped Baal of Peor. See Num 25:3, 5. Baal of Peor was a local manifestation of the Canaanite deity Baal located at Peor.

[106:28]  ⁸⁶ tn Here “the dead” may refer to deceased ancestors (see Deut 26:14). Another option is to understand the term as a derogatory reference to the various deities which the Israelites worshiped at Peor along with Baal (see Num 25:2 and L. C. Allen, Psalms 101-150 [WBC], 49).

[106:29]  ⁸⁷ tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew mss. Perhaps it was accidentally left off, an original וַיַּכְעִיסוּהוּ (vayyakh’isuhu) being misread as וַיַּכְעִיסוּ (vayyakh’isu). In the translation the referent of the pronominal suffix (the Lord) has been specified for clarity to avoid confusion with Baal of Peor (mentioned in the previous verse).

[106:39]  ⁸⁸ tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).

[108:12]  ⁸⁹ tn Heb “and futile [is] the deliverance of man.”

[109:15]  ⁹⁰ tn Heb “may they [that is, the sins mentioned in v. 14] be before the Lord continually.”

[109:15]  ⁹¹ tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.

[109:29]  ⁹² tn Heb “clothed.” Another option is to translate the prefixed verbal forms in this line and the next as jussives (“may my accusers be covered with shame”).

[119:43]  ⁹³ tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the Lord’s loyal love (vv. 41-42), but if God does not intervene, the psalmist will be deprived of doing so, for the evidence of such love (i.e., deliverance) will be lacking.

[119:54]  ⁹⁴ tn Heb “songs were your statutes to me.”

[119:54]  ⁹⁵ tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).

[127:3]  ⁹⁶ tn or “look.”

[127:3]  ⁹⁷ tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.

[130:1]  ⁹⁸ sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.

[130:1]  ⁹⁹ 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.

[130:1]  ¹⁰⁰ tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.

[132:16]  ¹⁰¹ tn Heb “and her priests I will clothe [with] deliverance.”

[132:16]  ¹⁰² tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.

[138:5]  ¹⁰³ tn Heb “ways.”

[138:5]  ¹⁰⁴ tn Heb “great.”

[140:7]  ¹⁰⁵ tn Heb “the strength of my deliverance.”

[140:7]  ¹⁰⁶ tn Heb “cover.”

[140:8]  ¹⁰⁷ tn Heb “do not grant the desires of the wicked.”

[140:8]  ¹⁰⁸ tn Heb “his.” The singular is used in a representative sense (see v. 1).

[140:8]  ¹⁰⁹ tn Heb “his plot do not promote, they rise up.” The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, “those who surround me lift up [their] head,” which could refer to their proud attitude as they anticipate victory (see Ps 27:6).

[141:7]  ¹¹⁰ tn Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.

[147:10]  ¹¹¹ tn Heb “he does not desire the strength of the horse, he does not take delight in the legs of the man.” Here “the horse” refers to the war horse used by ancient Near Eastern chariot forces, and “the man” refers to the warrior whose muscular legs epitomize his strength.

[147:13]  ¹¹² tn Heb “your sons.”