Mazmur 10:1

Psalm 10 ¹ 

10:1 Why, Lord, do you stand far off?

Why do you pay no attention during times of trouble? ² 

Mazmur 16:2

16:2 I say to the Lord, “You are the Lord,

my only source of well-being.” ³ 

Mazmur 16:6

16:6 It is as if I have been given fertile fields

or received a beautiful tract of land. ⁴ 

Mazmur 39:7

39:7 But now, O Lord, upon what am I relying?

You are my only hope! ⁵ 

Mazmur 56:3

56:3 When ⁶  I am afraid,

I trust in you.

Mazmur 59:9

59:9 You are my source of strength! I will wait for you! ⁷ 

For God is my refuge. ⁸ 

Mazmur 63:6

63:6 whenever ⁹  I remember you on my bed,

and think about you during the nighttime hours.

Mazmur 65:6

65:6 You created the mountains by your power, ¹⁰ 

and demonstrated your strength. ¹¹ 

Mazmur 73:22

73:22 I was ignorant ¹²  and lacked insight; ¹³ 

I was as senseless as an animal before you. ¹⁴ 

Mazmur 74:15

74:15 You broke open the spring and the stream; ¹⁵ 

you dried up perpetually flowing rivers. ¹⁶ 

Mazmur 84:12

84:12 O Lord who rules over all, ¹⁷ 

how blessed are those who trust in you! ¹⁸ 

Mazmur 85:6

85:6 Will you not revive us once more?

Then your people will rejoice in you!

Mazmur 89:17

89:17 For you give them splendor and strength. ¹⁹ 

By your favor we are victorious. ²⁰ 

Mazmur 94:1

Psalm 94 ²¹ 

94:1 O Lord, the God who avenges!

O God who avenges, reveal your splendor! ²² 

Mazmur 102:12

102:12 But you, O Lord, rule forever, ²³ 

and your reputation endures. ²⁴ 

Mazmur 104:4

104:4 He makes the winds his messengers,

and the flaming fire his attendant. ²⁵ 

Mazmur 109:27

109:27 Then they will realize ²⁶  this is your work, ²⁷ 

and that you, Lord, have accomplished it.

Mazmur 119:11

119:11 In my heart I store up ²⁸  your words, ²⁹ 

so I might not sin against you.

Mazmur 119:16-17

119:16 I find delight ³⁰  in your statutes;

I do not forget your instructions. ³¹ 

ג (Gimel)

119:17 Be kind to your servant!

Then I will live ³²  and keep ³³  your instructions. ³⁴ 

Mazmur 119:21

119:21 You reprimand arrogant people.

Those who stray from your commands are doomed. ³⁵ 

Mazmur 119:32

119:32 I run along the path of your commands,

for you enable me to do so. ³⁶ 

Mazmur 119:48

119:48 I will lift my hands to ³⁷  your commands,

which I love,

and I will meditate on your statutes.

Mazmur 119:57

ח (Khet)

119:57 The Lord is my source of security. ³⁸ 

I have determined ³⁹  to follow your instructions. ⁴⁰ 

Mazmur 119:59

119:59 I consider my actions ⁴¹ 

and follow ⁴²  your rules.

Mazmur 119:65

ט (Tet)

119:65 You are good ⁴³  to your servant,

O Lord, just as you promised. ⁴⁴ 

Mazmur 119:91

119:91 Today they stand firm by your decrees,

for all things are your servants.

Mazmur 119:94

119:94 I belong to you. Deliver me!

For I seek your precepts.

Mazmur 119:96

119:96 I realize that everything has its limits,

but your commands are beyond full comprehension. ⁴⁵ 

Mazmur 119:101

119:101 I stay away ⁴⁶  from the evil path,

so that I might keep your instructions. ⁴⁷ 

Mazmur 119:107

119:107 I am suffering terribly.

O Lord, revive me with your word! ⁴⁸ 

Mazmur 119:111

119:111 I claim your rules as my permanent possession,

for they give me joy. ⁴⁹ 

Mazmur 119:117

119:117 Support me, so that I will be delivered.

Then I will focus ⁵⁰  on your statutes continually.

Mazmur 119:125

119:125 I am your servant. Give me insight,

so that I can understand ⁵¹  your rules.

Mazmur 119:130

119:130 Your instructions are a doorway through which light shines. ⁵² 

They give ⁵³  insight to the untrained. ⁵⁴ 

Mazmur 119:133

119:133 Direct my steps by your word! ⁵⁵ 

Do not let any sin dominate me!

Mazmur 119:140

119:140 Your word is absolutely pure,

and your servant loves it!

Mazmur 119:144

119:144 Your rules remain just. ⁵⁶ 

Give me insight so that I can live. ⁵⁷ 

Mazmur 119:146-147

119:146 I cried out to you, “Deliver me,

so that I can keep ⁵⁸  your rules.”

119:147 I am up before dawn crying for help.

I find hope in your word.

Mazmur 119:157-158

119:157 The enemies who chase me are numerous. ⁵⁹ 

Yet I do not turn aside from your rules.

119:158 I take note of the treacherous and despise them,

because they do not keep your instructions. ⁶⁰ 

Mazmur 119:160-161

119:160 Your instructions are totally reliable;

all your just regulations endure. ⁶¹ 

שׂ/שׁ (Sin/Shin)

119:161 Rulers pursue me for no reason,

yet I am more afraid of disobeying your instructions. ⁶² 

Mazmur 119:166

119:166 I hope for your deliverance, O Lord,

and I obey ⁶³  your commands.

Mazmur 119:169-170

ת (Tav)

119:169 Listen to my cry for help, ⁶⁴  O Lord!

Give me insight by your word!

119:170 Listen to my appeal for mercy! ⁶⁵ 

Deliver me, as you promised. ⁶⁶ 

Mazmur 119:174

119:174 I long for your deliverance, O Lord;

I find delight in your law.

Mazmur 130:1

Psalm 130 ⁶⁷ 

A song of ascents. ⁶⁸ 

130:1 From the deep water ⁶⁹  I cry out to you, O Lord.

Mazmur 132:10

132:10 For the sake of David, your servant,

do not reject your chosen king! ⁷⁰ 

Mazmur 135:13

135:13 O Lord, your name endures, ⁷¹ 

your reputation, O Lord, lasts. ⁷² 

Mazmur 138:5

138:5 Let them sing about the Lord’s deeds, ⁷³ 

for the Lord’s splendor is magnificent. ⁷⁴ 

Mazmur 143:9

143:9 Rescue me from my enemies, O Lord!

I run to you for protection. ⁷⁵ 

[10:1]  ¹ sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.

[10:1]  ² tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).

[16:2]  ³ tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see BDB 755 s.v. 2.

[16:6]  ⁴ tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.

[39:7]  ⁵ tn Heb “my hope, for you it [is].”

[56:3]  ⁶ tn Heb “[in] a day.”

[59:9]  ⁷ tc Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (’eshmorah, “I will watch”) to אֱזַמֵּרָה (’ezammerah, “I will sing praises [to you]”) See v. 17.

[59:9]  ⁸ tn Or “my elevated place” (see Ps 18:2).

[63:6]  ⁹ tn The Hebrew term אִם (’im) is used here in the sense of “when; whenever,” as in Ps 78:34.

[65:6]  ¹⁰ tn Heb “[the] one who establishes [the] mountains by his power.”

[65:6]  ¹¹ tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”

[73:22]  ¹² tn Or “brutish, stupid.”

[73:22]  ¹³ tn Heb “and I was not knowing.”

[73:22]  ¹⁴ tn Heb “an animal I was with you.”

[74:15]  ¹⁵ sn You broke open the spring and the stream. Perhaps this alludes to the way in which God provided water for the Israelites as they traveled in the wilderness following the exodus (see Ps 78:15-16, 20; 105:41).

[74:15]  ¹⁶ sn Perpetually flowing rivers are rivers that contain water year round, unlike the seasonal streams that flow only during the rainy season. Perhaps the psalmist here alludes to the drying up of the Jordan River when the Israelites entered the land of Canaan under Joshua (see Josh 3-4).

[84:12]  ¹⁷ tn Traditionally “Lord of hosts.”

[84:12]  ¹⁸ tn Heb “[Oh] the happiness [of] the man [who] trusts in you.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to here is representative of all followers of God, as the use of the plural form in v. 12b indicates.

[89:17]  ¹⁹ tn Heb “for the splendor of their strength [is] you.”

[89:17]  ²⁰ tn Heb “you lift up our horn,” or if one follows the marginal reading (Qere), “our horn is lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; 92:10; Lam 2:17).

[94:1]  ²¹ sn Psalm 94. The psalmist asks God to judge the wicked and affirms his confidence in God’s justice.

[94:1]  ²² tn Heb “shine forth” (see Pss 50:2; 80:1).

[102:12]  ²³ tn Heb “sit” (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization.

[102:12]  ²⁴ tn Heb “and your remembrance [is] for a generation and a generation.”

[104:4]  ²⁵ tc Heb “and his attendants a flaming fire.” The lack of agreement between the singular “fire” and plural “attendants” has prompted various emendations. Some read “fire and flame.” The present translation assumes an emendation to “his attendant” (יו in the Hebrew text being virtually dittographic).

[104:4]  sn In Ugaritic mythology Yam’s messengers appear as flaming fire before the assembly of the gods. See G. R. Driver, Canaanite Myths and Legends, 42.

[109:27]  ²⁶ tn After the preceding imperative, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

[109:27]  ²⁷ tn Heb “that your hand [is] this.”

[119:11]  ²⁸ tn Or “hide.”

[119:11]  ²⁹ tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”

[119:16]  ³⁰ tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”

[119:16]  ³¹ tn Heb “your word.” Many medieval Hebrew mss as well as the LXX read the plural here.

[119:17]  ³² tn The prefixed verbal form is probably a cohortative indicating purpose/result after the preceding imperative.

[119:17]  ³³ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the imperative that begins the verse.

[119:17]  ³⁴ tn Heb “your word.” Many medieval Hebrew mss as well as several ancient versions read the plural here.

[119:21]  ³⁵ tn Heb “accursed.” The traditional punctuation of the Hebrew text takes “accursed” with the previous line (“arrogant, accursed ones”), but it is preferable to take it with the second line as the predicate of the statement.

[119:32]  ³⁶ tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The Lord gives the psalmist the desire and moral understanding that are foundational to the willing obedience depicted metaphorically in the preceding line. In Isa 60:5 the expression “your heart will be wide” means “your heart will swell with pride,” but here the nuance appears to be different.

[119:48]  ³⁷ tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).

[119:57]  ³⁸ tn Heb “my portion [is] the Lord.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel (see Ps 16:5).

[119:57]  ³⁹ tn Heb “I said.”

[119:57]  ⁴⁰ tn Heb “to keep your words” (see v. 9).

[119:59]  ⁴¹ tn Heb “my ways.”

[119:59]  ⁴² tn Heb “and I turn my feet toward.”

[119:65]  ⁴³ tn Heb “do good.”

[119:65]  ⁴⁴ tn Heb “according to your word.”

[119:96]  ⁴⁵ tn Heb “to every perfection I have seen an end, your command is very wide.” God’s law is beyond full comprehension, which is why the psalmist continually studies it (vv. 95, 97).

[119:101]  ⁴⁶ tn Heb “I hold back my feet.”

[119:101]  ⁴⁷ tn Heb “your word.” Many medieval Hebrew mss read the plural.

[119:107]  ⁴⁸ tn Heb “according to your word.”

[119:111]  ⁴⁹ tn Heb “for the joy of my heart [are] they.”

[119:117]  ⁵⁰ tn Or “and that I might focus.” The two cohortatives with vav (ו) conjunctive indicate purpose/result after the imperative at the beginning of the verse.

[119:125]  ⁵¹ tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:130]  ⁵² tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57).

[119:130]  ⁵³ tn Heb “it [i.e., the doorway] gives.”

[119:130]  ⁵⁴ 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. See Pss 19:7; 116:6.

[119:133]  ⁵⁵ tn God’s “word” refers here to his law (see v. 11).

[119:144]  ⁵⁶ tn Heb “just are your rules forever.”

[119:144]  ⁵⁷ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:146]  ⁵⁸ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:157]  ⁵⁹ tn Heb “many [are] those who chase me and my enemies.”

[119:158]  ⁶⁰ tn Heb “your word.”

[119:160]  ⁶¹ tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.

[119:161]  ⁶² tn Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating God’s instructions motivates him to obey them. See v. 120.

[119:166]  ⁶³ tn Heb “do.”

[119:169]  ⁶⁴ tn Heb “may my cry approach before you.”

[119:170]  ⁶⁵ tn Heb “may my appeal for mercy come before you.”

[119:170]  ⁶⁶ tn Heb “according to your speech.”

[130:1]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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.

[132:10]  ⁷⁰ tn Heb “do not turn away the face of your anointed one.”

[135:13]  ⁷¹ tn Or “is forever.”

[135:13]  ⁷² tn Heb “O Lord, your remembrance [is] for a generation and a generation.” See Ps 102:12.

[138:5]  ⁷³ tn Heb “ways.”

[138:5]  ⁷⁴ tn Heb “great.”

[143:9]  ⁷⁵ tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nastiy, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of kaf (כ) and nun (נ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’el, “to”) is well-attested.