Mazmur 11:4

11:4 The Lord is in his holy temple; ¹ 

the Lord’s throne is in heaven. ² 

His eyes ³  watch; ⁴ 

his eyes ⁵  examine ⁶  all people. ⁷ 

Mazmur 13:1

Psalm 13 ⁸ 

For the music director; a psalm of David.

13:1 How long, Lord, will you continue to ignore me? ⁹ 

How long will you pay no attention to me? ¹⁰ 

Mazmur 18:15

18:15 The depths ¹¹  of the sea ¹²  were exposed;

the inner regions ¹³  of the world were uncovered

by ¹⁴  your battle cry, ¹⁵  Lord,

by the powerful breath from your nose. ¹⁶ 

Mazmur 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ¹⁷ 

Let all the nations ¹⁸  worship you! ¹⁹ 

Mazmur 26:1

Psalm 26 ²⁰ 

By David.

26:1 Vindicate me, O Lord,

for I have integrity, ²¹ 

and I trust in the Lord without wavering.

Mazmur 27:9

27:9 Do not reject me! ²² 

Do not push your servant away in anger!

You are my deliverer! ²³ 

Do not forsake or abandon me,

O God who vindicates me!

Mazmur 31:9

31:9 Have mercy on me, for I am in distress!

My eyes grow dim ²⁴  from suffering. ²⁵ 

I have lost my strength. ²⁶ 

Mazmur 31:13

31:13 For I hear what so many are saying, ²⁷ 

the terrifying news that comes from every direction. ²⁸ 

When they plot together against me,

they figure out how they can take my life.

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 42:5

42:5 Why are you depressed, ³⁵  O my soul? ³⁶ 

Why are you upset? ³⁷ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ³⁸ 

Mazmur 45:7

45:7 You love ³⁹  justice and hate evil. ⁴⁰ 

For this reason God, your God ⁴¹  has anointed you ⁴² 

with the oil of joy, ⁴³  elevating you above your companions. ⁴⁴ 

Mazmur 46:1

Psalm 46 ⁴⁵ 

For the music director; by the Korahites; according to the alamoth style; ⁴⁶  a song.

46:1 God is our strong refuge; ⁴⁷ 

he is truly our helper in times of trouble. ⁴⁸ 

Mazmur 55:19

55:19 God, the one who has reigned as king from long ago,

will hear and humiliate them. ⁴⁹  (Selah)

They refuse to change,

and do not fear God. ⁵⁰ 

Mazmur 60:4

60:4 You have given your loyal followers ⁵¹  a rallying flag,

so that they might seek safety from the bow. ⁵²  (Selah)

Mazmur 70:4

70:4 May all those who seek you be happy and rejoice in you!

May those who love to experience ⁵³  your deliverance say continually, ⁵⁴ 

“May God ⁵⁵  be praised!” ⁵⁶ 

Mazmur 74:2

74:2 Remember your people ⁵⁷  whom you acquired in ancient times,

whom you rescued ⁵⁸  so they could be your very own nation, ⁵⁹ 

as well as Mount Zion, where you dwell!

Mazmur 98:3

98:3 He remains loyal and faithful to the family of Israel. ⁶⁰ 

All the ends of the earth see our God deliver us. ⁶¹ 

Mazmur 100:4

100:4 Enter his gates with thanksgiving,

and his courts with praise!

Give him thanks!

Praise his name!

Mazmur 102:2

102:2 Do not ignore me in my time of trouble! ⁶² 

Listen to me! ⁶³ 

When I call out to you, quickly answer me!

Mazmur 105:5

105:5 Recall the miraculous deeds he performed,

his mighty acts and the judgments he decreed, ⁶⁴ 

Mazmur 143:7

143:7 Answer me quickly, Lord!

My strength is fading. ⁶⁵ 

Do not reject me, ⁶⁶ 

or I will join ⁶⁷  those descending into the grave. ⁶⁸ 

[11:4]  ¹ tn Because of the royal imagery involved here, one could translate “lofty palace.” The Lord’s heavenly temple is in view here (see Mic 1:2-4).

[11:4]  ² sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.

[11:4]  ³ sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.

[11:4]  ⁴ tn The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.

[11:4]  ⁵ tn Heb “eyelids.”

[11:4]  ⁶ tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.

[11:4]  ⁷ tn Heb “test the sons of men.”

[13:1]  ⁸ sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.

[13:1]  ⁹ tn Heb “will you forget me continually.”

[13:1]  ¹⁰ tn Heb “will you hide your face from me.”

[18:15]  ¹¹ tn Or “channels.”

[18:15]  ¹² tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.

[18:15]  ¹³ tn Or “foundations.”

[18:15]  ¹⁴ tn Heb “from.” The preposition has a causal sense here.

[18:15]  ¹⁵ tn The noun is derived from the verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[18:15]  ¹⁶ tn 2 Sam 22:16 reads “by the battle cry of the Lord, by the blast of the breath of his nose.” The phrase “blast of the breath” (Heb “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[22:27]  ¹⁷ tn Heb “may all the ends of the earth remember and turn to the Lord.” The prefixed verbal forms in v. 27 are understood as jussives (cf. NEB). Another option (cf. NIV, NRSV) is to take the forms as imperfects and translate, “all the people of the earth will acknowledge and turn…and worship.” See vv. 29-32.

[22:27]  ¹⁸ tn Heb “families of the nations.”

[22:27]  ¹⁹ tn Heb “before you.”

[26:1]  ²⁰ sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.

[26:1]  ²¹ tn Heb “for I in my integrity walk.”

[27:9]  ²² tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).

[27:9]  ²³ tn Or “[source of] help.”

[31:9]  ²⁴ tn Or perhaps, “are swollen.”

[31:9]  ²⁵ tn Cf. Ps 6:7, which has a similar line.

[31:9]  ²⁶ tn Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure.

[31:13]  ²⁷ tn Heb “the report of many.”

[31:13]  ²⁸ tn Heb “the terror from all around.”

[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.

[42:5]  ³⁵ tn Heb “Why do you bow down?”

[42:5]  ³⁶ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:5]  ³⁷ tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.

[42:5]  ³⁸ tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.

[45:7]  ³⁹ sn To love justice means to actively promote it.

[45:7]  ⁴⁰ sn To hate evil means to actively oppose it.

[45:7]  ⁴¹ tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”

[45:7]  ⁴² sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.

[45:7]  ⁴³ sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.

[45:7]  ⁴⁴ tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.

[45:7]  sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.

[46:1]  ⁴⁵ sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

[46:1]  ⁴⁶ sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

[46:1]  ⁴⁷ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

[46:1]  ⁴⁸ tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

[55:19]  ⁴⁹ tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay’annem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).

[55:19]  ⁵⁰ tn Heb “[the ones] for whom there are no changes, and they do not fear God.”

[60:4]  ⁵¹ tn Heb “those who fear you.”

[60:4]  ⁵² tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”

[70:4]  ⁵³ tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God.

[70:4]  ⁵⁴ 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 on the godly.

[70:4]  ⁵⁵ tn Ps 40:16 uses the divine name “Lord” here instead of “God.”

[70:4]  ⁵⁶ 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.” See Ps 35:27.

[74:2]  ⁵⁷ tn Heb “your assembly,” which pictures God’s people as an assembled community.

[74:2]  ⁵⁸ tn Heb “redeemed.” The verb “redeem” casts God in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

[74:2]  ⁵⁹ tn Heb “the tribe of your inheritance” (see Jer 10:16; 51:19).

[98:3]  ⁶⁰ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁶¹ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[102:2]  ⁶² tn Heb “do not hide your face from me in the day of my trouble.” The idiom “to hide the face” can mean “to ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “to reject” (see Pss 29:7; 30:7; 88:14).

[102:2]  ⁶³ tn Heb “turn toward me your ear.”

[105:5]  ⁶⁴ tn Heb “and the judgments of his mouth.”

[143:7]  ⁶⁵ tn Heb “my spirit is failing.”

[143:7]  ⁶⁶ tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).

[143:7]  ⁶⁷ tn Heb “I will be equal with.”

[143:7]  ⁶⁸ tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.