Mazmur 10:5

10:5 He is secure at all times. ¹ 

He has no regard for your commands; ² 

he disdains all his enemies. ³ 

Mazmur 34:9

34:9 Remain loyal to ⁴  the Lord, you chosen people of his, ⁵ 

for his loyal followers ⁶  lack nothing!

Mazmur 42:3

42:3 I cannot eat, I weep day and night; ⁷ 

all day long they say to me, ⁸  “Where is your God?”

Mazmur 49:18

49:18 He pronounces this blessing on himself while he is alive:

“May men praise you, for you have done well!”

Mazmur 89:2

89:2 For I say, “Loyal love is permanently established; ⁹ 

in the skies you set up your faithfulness.” ¹⁰ 

Mazmur 93:5

93:5 The rules you set down ¹¹  are completely reliable. ¹² 

Holiness ¹³  aptly adorns your house, O Lord, forever. ¹⁴ 

Mazmur 105:26

105:26 He sent his servant Moses,

and Aaron, whom he had chosen.

Mazmur 109:21

109:21 O sovereign Lord,

intervene on my behalf for the sake of your reputation! ¹⁵ 

Because your loyal love is good, deliver me!

Mazmur 111:10

111:10 To obey the Lord is the fundamental principle for wise living; ¹⁶ 

all who carry out his precepts acquire good moral insight. ¹⁷ 

He will receive praise forever. ¹⁸ 

Mazmur 141:6

141:6 They will be thrown down the side of a cliff by their judges. ¹⁹ 

They ²⁰  will listen to my words, for they are pleasant.

[10:5]  ¹ tn Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”

[10:5]  ² tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishÿfatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.

[10:5]  ³ tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.

[34:9]  ⁴ tn Heb “fear.”

[34:9]  ⁵ tn Heb “O holy ones of his.”

[34:9]  ⁶ tn Heb “those who fear him.”

[42:3]  ⁷ tn Heb “My tears have become my food day and night.”

[42:3]  ⁸ 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.

[89:2]  ⁹ tn Heb “built.”

[89:2]  ¹⁰ sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).

[93:5]  ¹¹ tn Traditionally “your testimonies.” The Hebrew noun עֵדוּת (’edut) refers here to the demands of God’s covenant law. See Ps 19:7.

[93:5]  ¹² sn The rules you set down. God’s covenant contains a clear, reliable witness to his moral character and demands.

[93:5]  ¹³ sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a).

[93:5]  ¹⁴ tn Heb “for your house holiness is fitting, O Lord, for length of days.”

[109:21]  ¹⁵ tn Heb “but you, Lord, Master, do with me for the sake of your name.” Here “name” stands metonymically for God’s reputation.

[111:10]  ¹⁶ tn Heb “the beginning of wisdom [is] the fear of the Lord.”

[111:10]  ¹⁷ tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.

[111:10]  ¹⁸ tn Heb “his praise stands forever.”

[141:6]  ¹⁹ tn Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.

[141:6]  ²⁰ tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.