Mazmur 118:20

118:20 This is the Lord’s gate –

the godly enter through it.

Mazmur 37:8

37:8 Do not be angry and frustrated! ¹ 

Do not fret! That only leads to trouble!

Mazmur 78:39

78:39 He remembered ²  that they were made of flesh,

and were like a wind that blows past and does not return. ³ 

Mazmur 119:161

שׂ/שׁ (Sin/Shin)

119:161 Rulers pursue me for no reason,

yet I am more afraid of disobeying your instructions. ⁴ 

Mazmur 62:5

62:5 Patiently wait for God alone, my soul! ⁵ 

For he is the one who gives me confidence. ⁶ 

Mazmur 148:13

148:13 Let them praise the name of the Lord,

for his name alone is exalted;

his majesty extends over the earth and sky.

Mazmur 39:6

39:6 Surely people go through life as mere ghosts. ⁷ 

Surely they accumulate worthless wealth

without knowing who will eventually haul it away.” ⁸ 

Mazmur 62:4

62:4 They ⁹  spend all their time planning how to bring him ¹⁰  down. ¹¹ 

They love to use deceit; ¹² 

they pronounce blessings with their mouths,

but inwardly they utter curses. ¹³  (Selah)

Mazmur 62:1

Psalm 62 ¹⁴ 

For the music director, Jeduthun; a psalm of David.

62:1 For God alone I patiently wait; ¹⁵ 

he is the one who delivers me. ¹⁶ 

Mazmur 39:12

39:12 Hear my prayer, O Lord!

Listen to my cry for help!

Do not ignore my sobbing! ¹⁷ 

For I am dependent on you, like one residing outside his native land;

I am at your mercy, just as all my ancestors were. ¹⁸ 

Mazmur 37:10

37:10 Evil men will soon disappear; ¹⁹ 

you will stare at the spot where they once were, but they will be gone. ²⁰ 

Mazmur 68:6

68:6 God settles those who have been deserted in their own homes; ²¹ 

he frees prisoners and grants them prosperity. ²² 

But sinful rebels live in the desert. ²³ 

Mazmur 39:11

39:11 You severely discipline people for their sins; ²⁴ 

like a moth you slowly devour their strength. ²⁵ 

Surely all people are a mere vapor. (Selah)

Mazmur 9:20

9:20 Terrify them, Lord! ²⁶ 

Let the nations know they are mere mortals! ²⁷  (Selah)

Mazmur 86:10

86:10 For you are great and do amazing things.

You alone are God.

Mazmur 91:8

91:8 Certainly you will see it with your very own eyes –

you will see the wicked paid back. ²⁸ 

Mazmur 4:8

4:8 I will lie down and sleep peacefully, ²⁹ 

for you, Lord, make me safe and secure. ³⁰ 

Mazmur 62:2

62:2 He alone is my protector ³¹  and deliverer.

He is my refuge; ³²  I will not be upended. ³³ 

Mazmur 62:6

62:6 He alone is my protector ³⁴  and deliverer.

He is my refuge; ³⁵  I will not be upended. ³⁶ 

Mazmur 71:16

71:16 I will come and tell about ³⁷  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

Mazmur 33:20

33:20 We ³⁸  wait for the Lord;

he is our deliverer ³⁹  and shield. ⁴⁰ 

Mazmur 88:18

88:18 You cause my friends and neighbors to keep their distance; ⁴¹ 

those who know me leave me alone in the darkness. ⁴² 

Mazmur 90:3

90:3 You make mankind return ⁴³  to the dust, ⁴⁴ 

and say, “Return, O people!”

Mazmur 103:14

103:14 For he knows what we are made of; ⁴⁵ 

he realizes ⁴⁶  we are made of clay. ⁴⁷ 

Mazmur 119:19

119:19 I am like a foreigner in this land. ⁴⁸ 

Do not hide your commands from me!

Mazmur 39:5

39:5 Look, you make my days short-lived, ⁴⁹ 

and my life span is nothing from your perspective. ⁵⁰ 

Surely all people, even those who seem secure, are nothing but vapor. ⁵¹ 

Mazmur 90:10

90:10 The days of our lives add up to seventy years, ⁵² 

or eighty, if one is especially strong. ⁵³ 

But even one’s best years are marred by trouble and oppression. ⁵⁴ 

Yes, ⁵⁵  they pass quickly ⁵⁶  and we fly away. ⁵⁷ 

Mazmur 35:17

35:17 O Lord, how long are you going to just stand there and watch this? ⁵⁸ 

Rescue ⁵⁹  me ⁶⁰  from their destructive attacks;

guard my life ⁶¹  from the young lions!

Mazmur 83:18

83:18 Then they will know ⁶²  that you alone are the Lord, ⁶³ 

the sovereign king ⁶⁴  over all the earth.

Mazmur 90:4

90:4 Yes, ⁶⁵  in your eyes a thousand years

are like yesterday that quickly passes,

or like one of the divisions of the nighttime. ⁶⁶ 

Mazmur 2:4

2:4 The one enthroned ⁶⁷  in heaven laughs in disgust; ⁶⁸ 

the Lord taunts ⁶⁹  them.

Mazmur 33:9

33:9 For he spoke, and it ⁷⁰  came into existence,

he issued the decree, ⁷¹  and it stood firm.

Mazmur 48:7

48:7 With an east wind

you shatter ⁷²  the large ships. ⁷³ 

Mazmur 73:14

73:14 I suffer all day long,

and am punished every morning.”

Mazmur 78:36

78:36 But they deceived him with their words, ⁷⁴ 

and lied to him. ⁷⁵ 

Mazmur 96:7

96:7 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

Mazmur 109:24

109:24 I am so starved my knees shake; ⁷⁶ 

I have turned into skin and bones. ⁷⁷ 

Mazmur 115:4

115:4 Their ⁷⁸  idols are made of silver and gold –

they are man-made. ⁷⁹ 

Mazmur 119:3

119:3 who, moreover, do no wrong,

but follow in his footsteps. ⁸⁰ 

Mazmur 144:4

144:4 People ⁸¹  are like a vapor,

their days like a shadow that disappears. ⁸² 

Mazmur 27:4

27:4 I have asked the Lord for one thing –

this is what I desire!

I want to live ⁸³  in the Lord’s house ⁸⁴  all the days of my life,

so I can gaze at the splendor ⁸⁵  of the Lord

and contemplate in his temple.

Mazmur 62:9

62:9 Men are nothing but a mere breath;

human beings are unreliable. ⁸⁶ 

When they are weighed in the scales,

all of them together are lighter than air. ⁸⁷ 

Mazmur 18:31

18:31 Indeed, ⁸⁸  who is God besides the Lord?

Who is a protector ⁸⁹  besides our God? ⁹⁰ 

Mazmur 25:14-15

25:14 The Lord’s loyal followers receive his guidance, ⁹¹ 

and he reveals his covenantal demands to them. ⁹² 

25:15 I continually look to the Lord for help, ⁹³ 

for he will free my feet from the enemy’s net. ⁹⁴ 

Mazmur 33:6

33:6 By the Lord’s decree ⁹⁵  the heavens were made;

by a mere word from his mouth all the stars in the sky were created. ⁹⁶ 

Mazmur 33:22

33:22 May we experience your faithfulness, O Lord, ⁹⁷ 

for ⁹⁸  we wait for you.

Mazmur 39:7

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

You are my only hope! ⁹⁹ 

Mazmur 56:5

56:5 All day long they cause me trouble; ¹⁰⁰ 

they make a habit of plotting my demise. ¹⁰¹ 

Mazmur 71:5

71:5 For you give me confidence, ¹⁰²  O Lord;

O Lord, I have trusted in you since I was young. ¹⁰³ 

Mazmur 72:18

72:18 The Lord God, the God of Israel, deserves praise! ¹⁰⁴ 

He alone accomplishes amazing things! ¹⁰⁵ 

Mazmur 82:7

82:7 Yet you will die like mortals; ¹⁰⁶ 

you will fall like all the other rulers.” ¹⁰⁷ 

Mazmur 86:4

86:4 Make your servant ¹⁰⁸  glad,

for to you, O Lord, I pray! ¹⁰⁹ 

Mazmur 96:4-5

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

he is more awesome than all gods. ¹¹⁰ 

96:5 For all the gods of the nations are worthless, ¹¹¹ 

but the Lord made the sky.

Mazmur 102:23

102:23 He has taken away my strength in the middle of life; ¹¹² 

he has cut short my days.

Mazmur 105:12

105:12 When they were few in number,

just a very few, and resident aliens within it,

Mazmur 119:96

119:96 I realize that everything has its limits,

but your commands are beyond full comprehension. ¹¹³ 

Mazmur 136:4

136:4 to the one who performs magnificent, amazing deeds all by himself,

for his loyal love endures,

Mazmur 3:3

3:3 But you, Lord, are a shield that protects me; ¹¹⁴ 

you are my glory ¹¹⁵  and the one who restores me. ¹¹⁶ 

Mazmur 5:1

Psalm 5 ¹¹⁷ 

For the music director, to be accompanied by wind instruments; ¹¹⁸  a psalm of David.

5:1 Listen to what I say, ¹¹⁹  Lord!

Carefully consider my complaint! ¹²⁰ 

Mazmur 8:5

8:5 and make them a little less than the heavenly beings? ¹²¹ 

You grant mankind ¹²²  honor and majesty; ¹²³ 

Mazmur 10:3

10:3 Yes, ¹²⁴  the wicked man ¹²⁵  boasts because he gets what he wants; ¹²⁶ 

the one who robs others ¹²⁷  curses ¹²⁸  and ¹²⁹  rejects the Lord. ¹³⁰ 

Mazmur 17:13

17:13 Rise up, Lord!

Confront him! ¹³¹  Knock him down! ¹³² 

Use your sword to rescue me from the wicked man! ¹³³ 

Mazmur 18:3

18:3 I called ¹³⁴  to the Lord, who is worthy of praise, ¹³⁵ 

and I was delivered from my enemies.

Mazmur 24:4

24:4 The one whose deeds are blameless

and whose motives are pure, ¹³⁶ 

who does not lie, ¹³⁷ 

or make promises with no intention of keeping them. ¹³⁸ 

Mazmur 31:4-5

31:4 You will free me ¹³⁹  from the net they hid for me,

for you are my place of refuge.

31:5 Into your hand I entrust my life; ¹⁴⁰ 

you will rescue ¹⁴¹  me, O Lord, the faithful God.

Mazmur 31:14

31:14 But I trust in you, O Lord!

I declare, “You are my God!”

Mazmur 40:11

40:11 O Lord, you do not withhold ¹⁴²  your compassion from me.

May your loyal love and faithfulness continually protect me! ¹⁴³ 

Mazmur 42:3

42:3 I cannot eat, I weep day and night; ¹⁴⁴ 

all day long they say to me, ¹⁴⁵  “Where is your God?”

Mazmur 44:7

44:7 For you deliver ¹⁴⁶  us from our enemies;

you humiliate ¹⁴⁷  those who hate us.

Mazmur 68:10

68:10 for you live among them. ¹⁴⁸ 

You sustain the oppressed with your good blessings, O God.

Mazmur 73:20

73:20 They are like a dream after one wakes up. ¹⁴⁹ 

O Lord, when you awake ¹⁵⁰  you will despise them. ¹⁵¹ 

Mazmur 76:10

76:10 Certainly ¹⁵²  your angry judgment upon men will bring you praise; ¹⁵³ 

you reveal your anger in full measure. ¹⁵⁴ 

Mazmur 89:35

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ¹⁵⁵  David.

Mazmur 91:2

91:2 I say this about the Lord, my shelter and my stronghold,

my God in whom I trust –

Mazmur 119:104

119:104 Your precepts give me discernment.

Therefore I hate all deceitful actions. ¹⁵⁶ 

Mazmur 119:118

119:118 You despise ¹⁵⁷  all who stray from your statutes,

for they are deceptive and unreliable. ¹⁵⁸ 

Mazmur 142:5

142:5 I cry out to you, O Lord;

I say, “You are my shelter,

my security ¹⁵⁹  in the land of the living.”

Mazmur 31:1

Psalm 31 ¹⁶⁰ 

For the music director; a psalm of David.

31:1 In you, O Lord, I have taken shelter!

Never let me be humiliated!

Vindicate me by rescuing me! ¹⁶¹ 

Mazmur 44:5

44:5 By your power ¹⁶²  we will drive back ¹⁶³  our enemies;

by your strength ¹⁶⁴  we will trample down ¹⁶⁵  our foes! ¹⁶⁶ 

Mazmur 51:14

51:14 Rescue me from the guilt of murder, ¹⁶⁷  O God, the God who delivers me!

Then my tongue will shout for joy because of your deliverance. ¹⁶⁸ 

Mazmur 53:1

Psalm 53 ¹⁶⁹ 

For the music director; according to the machalath style; ¹⁷⁰  a well-written song ¹⁷¹  by David.

53:1 Fools say to themselves, ¹⁷²  “There is no God.” ¹⁷³ 

They sin and commit evil deeds; ¹⁷⁴ 

none of them does what is right. ¹⁷⁵ 

Mazmur 53:6

53:6 I wish the deliverance ¹⁷⁶  of Israel would come from Zion!

When God restores the well-being of his people, ¹⁷⁷ 

may Jacob rejoice, ¹⁷⁸ 

may Israel be happy! ¹⁷⁹ 

Mazmur 70:5

70:5 I am oppressed and needy! ¹⁸⁰ 

O God, hurry to me! ¹⁸¹ 

You are my helper and my deliverer!

O Lord, ¹⁸²  do not delay!

Mazmur 101:6

101:6 I will favor the honest people of the land, ¹⁸³ 

and allow them to live with me. ¹⁸⁴ 

Those who walk in the way of integrity will attend me. ¹⁸⁵ 

Mazmur 142:3

142:3 Even when my strength leaves me, ¹⁸⁶ 

you watch my footsteps. ¹⁸⁷ 

In the path where I walk

they have hidden a trap for me.

[37:8]  ¹ tn Heb “Refrain from anger! Abandon rage!”

[78:39]  ² tn The prefixed verbal form with vav (ו) consecutive signals a return to the narrative.

[78:39]  ³ tn Heb “and he remembered that they [were] flesh, a wind [that] goes and does not return.”

[119:161]  ⁴ 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.

[62:5]  ⁵ tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.

[62:5]  ⁶ tn Heb “for from him [is] my hope.”

[39:6]  ⁷ tn Heb “surely, as an image man walks about.” The preposition prefixed to “image” indicates identity here.

[39:6]  sn People go through life (Heb “man walks about”). “Walking” is here used as a metaphor for living. The point is that human beings are here today, gone tomorrow. They have no lasting substance and are comparable to mere images or ghosts.

[39:6]  ⁸ tc Heb “Surely [in] vain they strive, he accumulates and does not know who gathers them.” The MT as it stands is syntactically awkward. The verb forms switch from singular (“walks about”) to plural (“they strive”) and then back to singular (“accumulates and does not know”), even though the subject (generic “man”) remains the same. Furthermore there is no object for the verb “accumulates” and no plural antecedent for the plural pronoun (“them”) attached to “gathers.” These problems can be removed if one emends the text from הֶבֶל יֶהֱמָיוּן (hevel yehemaun, “[in] vain they strive”) to הֶבְלֵי הָמוֹן (hevley hamon, “vain things of wealth”). This assumes a misdivision in the MT and a virtual dittography of vav (ו) between the mem and nun of המון. The present translation follows this emendation.

[62:4]  ⁹ tn That is, the psalmist’s enemies addressed in the previous verse.

[62:4]  ¹⁰ tn That is, the generic “man” referred to in the previous verse.

[62:4]  ¹¹ tn Heb “only from his lofty place [or perhaps, “dignity”] they plan to drive [him] away.”

[62:4]  ¹² tn Heb “they delight [in] a lie.”

[62:4]  ¹³ sn The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.

[62:1]  ¹⁴ sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

[62:1]  ¹⁵ tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ¹⁶ tn Heb “from him [is] my deliverance.”

[39:12]  ¹⁷ tn Heb “do not be deaf to my tears.”

[39:12]  ¹⁸ tn Heb “For a resident alien [am] I with you, a sojourner like all my fathers.”

[39:12]  sn Resident aliens were dependent on the mercy and goodwill of others. The Lord was concerned that resident aliens be treated properly. See Deut 24:17-22, Ps 146:9.

[37:10]  ¹⁹ tn Heb “and yet, a little, there will be no wicked [one].”

[37:10]  ²⁰ tn Heb “and you will carefully look upon his place, but he will not be [there].” The singular is used here in a representative sense; the typical evildoer is in view.

[68:6]  ²¹ tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.

[68:6]  ²² tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.

[68:6]  ²³ tn Or “in a parched [land].”

[68:6]  sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.

[39:11]  ²⁴ tn “with punishments on account of sin you discipline a man.”

[39:11]  ²⁵ tc Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ (khamudo, “his desirable [thing]”) to חֶמְדוֹ (khemdo, “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew mss.

[9:20]  ²⁶ tn Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (mora’; a reading that appears in some mss and finds support in several ancient textual witnesses).

[9:20]  ²⁷ tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).

[91:8]  ²⁸ tn Heb “retribution on the wicked.”

[4:8]  ²⁹ tn Heb “in peace at the same time I will lie down and sleep.”

[4:8]  ³⁰ tn Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (lÿvadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord, make me secure.”

[62:2]  ³¹ tn Heb “my high rocky summit.”

[62:2]  ³² tn Or “my elevated place” (see Ps 18:2).

[62:2]  ³³ tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[62:6]  ³⁴ tn Heb “my high rocky summit.”

[62:6]  ³⁵ tn Or “my elevated place” (see Ps 18:2).

[62:6]  ³⁶ sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[71:16]  ³⁷ tn Heb “I will come with.”

[33:20]  ³⁸ tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.

[33:20]  ³⁹ tn Or “[source of] help.”

[33:20]  ⁴⁰ tn Or “protector.”

[88:18]  ⁴¹ tn Heb “you cause to be far from me friend and neighbor.”

[88:18]  ⁴² tn Heb “those known by me, darkness.”

[90:3]  ⁴³ tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.

[90:3]  ⁴⁴ tn The Hebrew term דַּכָּא (daka’) carries the basic sense of “crushed.” Elsewhere it refers to those who are “crushed” in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term שׁוּב, shuv, “return,” which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind’s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that דַּכָּא here refers to “crushed matter,” that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I דַּכָּא; BDB 194 s.v. דַּכָּא). In this case one may hear an echo of Gen 3:19.

[103:14]  ⁴⁵ tn Heb “our form.”

[103:14]  ⁴⁶ tn Heb “remembers.”

[103:14]  ⁴⁷ tn Heb “we [are] clay.”

[119:19]  ⁴⁸ tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.

[39:5]  ⁴⁹ tn Heb “Look, handbreadths you make my days.” The “handbreadth” (equivalent to the width of four fingers) was one of the smallest measures used by ancient Israelites. See P. C. Craigie, Psalms 1-50 (WBC), 309.

[39:5]  ⁵⁰ tn Heb “is like nothing before you.”

[39:5]  ⁵¹ tn Heb “surely, all vapor [is] all mankind, standing firm.” Another option is to translate, “Surely, all mankind, though seemingly secure, is nothing but a vapor.”

[90:10]  ⁵² tn Heb “the days of our years, in them [are] seventy years.”

[90:10]  ⁵³ tn Heb “or if [there is] strength, eighty years.”

[90:10]  ⁵⁴ tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רהב (“to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).

[90:10]  ⁵⁵ tn or “for.”

[90:10]  ⁵⁶ tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.

[90:10]  ⁵⁷ sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).

[35:17]  ⁵⁸ tn Heb “O Lord, how long will you see?”

[35:17]  ⁵⁹ tn Heb “bring back, restore.”

[35:17]  ⁶⁰ tn Or “my life.”

[35:17]  ⁶¹ tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).

[83:18]  ⁶² tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ⁶³ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ⁶⁴ tn Traditionally “the Most High.”

[90:4]  ⁶⁵ tn Or “for.”

[90:4]  ⁶⁶ sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”

[2:4]  ⁶⁷ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ⁶⁸ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ⁶⁹ tn Or “scoffs at”; “derides”; “mocks.”

[33:9]  ⁷⁰ tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).

[33:9]  ⁷¹ tn Heb “he commanded.”

[48:7]  ⁷² tn The switch to the imperfect, as well as the introduction of the ship metaphor, perhaps signals a change to a generalizing tone; the Lord typically shatters these large ships, symbolic of the human strength of hostile armies (see the following note on “large ships”). The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Pss 29:5; 46:9). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).

[48:7]  ⁷³ tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the Lord’s divine power (see Isa 2:16).

[78:36]  ⁷⁴ tn Heb “with their mouth.”

[78:36]  ⁷⁵ tn Heb “and with their tongue they lied to him.”

[109:24]  ⁷⁶ tn Heb “my knees stagger from fasting.”

[109:24]  ⁷⁷ tn Heb “and my flesh is lean away from fatness [i.e., “lean so as not to be fat”].”

[115:4]  ⁷⁸ tn The referent of the pronominal suffix is “the nations” (v. 2).

[115:4]  ⁷⁹ tn Heb “the work of the hands of man.”

[119:3]  ⁸⁰ tn Heb “walk in his ways.”

[144:4]  ⁸¹ tn Heb “man,” or “mankind.”

[144:4]  ⁸² tn Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.

[27:4]  ⁸³ tn Heb “my living.”

[27:4]  ⁸⁴ sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[27:4]  ⁸⁵ tn Or “beauty.”

[62:9]  ⁸⁶ tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.

[62:9]  ⁸⁷ tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.

[18:31]  ⁸⁸ tn Or “for.”

[18:31]  ⁸⁹ tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”

[18:31]  ⁹⁰ tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (Heb “rocky cliff,” צוּר, tsur) in Deut 32:4, 15, 17-18, 30.

[25:14]  ⁹¹ tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  ⁹² tn Heb “and his covenant, to make them know.”

[25:15]  ⁹³ tn Heb “my eyes continually [are] toward the Lord.”

[25:15]  ⁹⁴ tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).

[33:6]  ⁹⁵ tn Heb “word.”

[33:6]  ⁹⁶ tn Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence.

[33:22]  ⁹⁷ tn Heb “let your faithfulness, O Lord, be on us.”

[33:22]  ⁹⁸ tn Or “just as.”

[39:7]  ⁹⁹ tn Heb “my hope, for you it [is].”

[56:5]  ¹⁰⁰ 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]  ¹⁰¹ tn Heb “against me [are] all their thoughts for harm.”

[71:5]  ¹⁰² tn Heb “for you [are] my hope.”

[71:5]  ¹⁰³ tn Heb “O Lord, my source of confidence from my youth.”

[72:18]  ¹⁰⁴ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ¹⁰⁵ tn Heb “[the] one who does amazing things by himself.”

[82:7]  ¹⁰⁶ tn Heb “men.” The point in the context is mortality, however, not maleness.

[82:7]  sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris.

[82:7]  ¹⁰⁷ tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).

[86:4]  ¹⁰⁸ tn Heb “the soul of your servant.”

[86:4]  ¹⁰⁹ tn Heb “I lift up my soul.”

[96:4]  ¹¹⁰ tn Or perhaps “and feared by all gods.” See Ps 89:7.

[96:5]  ¹¹¹ tn The Hebrew term אֱלִילִים (’elilim, “worthless”) sounds like אֱלֹהִים (’elohim, “gods”). The sound play draws attention to the statement.

[102:23]  ¹¹² tn Heb “he has afflicted my strength in the way.” The term “way” refers here to the course of the psalmist’s life, which appears to be ending prematurely (vv. 23b-24).

[119:96]  ¹¹³ 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).

[3:3]  ¹¹⁴ tn Heb “a shield round about me.”

[3:3]  ¹¹⁵ tn Heb “my glory,” or “my honor.” The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to BDB 459 s.v. II כָּבוֹד 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa.

[3:3]  ¹¹⁶ tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.

[5:1]  ¹¹⁷ sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.

[5:1]  ¹¹⁸ tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).

[5:1]  ¹¹⁹ tn Heb “my words.”

[5:1]  ¹²⁰ tn Or “sighing.” The word occurs only here and in Ps 39:3.

[8:5]  ¹²¹ tn Heb “and you make him lack a little from [the] gods [or “God”].” The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The prefixed verbal form with vav (ו) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence (“so that you make him…”) of the preceding statement (see GKC 328 §111.m). Some prefer to make this an independent clause and translate it as a new sentence, “You made him….” In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26-27). The psalmist does appear to allude to Gen 1:26-27, where mankind is created in the image of God and his angelic assembly (note “let us make man in our image” in Gen 1:26). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’elohim, “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).

[8:5]  ¹²² tn Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.

[8:5]  ¹²³ sn Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).

[10:3]  ¹²⁴ tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).

[10:3]  ¹²⁵ tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.

[10:3]  ¹²⁶ tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.

[10:3]  ¹²⁷ tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.

[10:3]  ¹²⁸ tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.

[10:3]  ¹²⁹ tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.

[10:3]  ¹³⁰ tn Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ (barakh), which is understood in its usual sense of “bless.”

[17:13]  ¹³¹ tn Heb “Be in front of his face.”

[17:13]  ¹³² tn Or “bring him to his knees.”

[17:13]  ¹³³ tn Heb “rescue my life from the wicked [one] [by] your sword.”

[18:3]  ¹³⁴ tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.

[18:3]  ¹³⁵ tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mÿhullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yÿhvah): “[to the] praiseworthy one I cried out, [to the] Lord.”

[24:4]  ¹³⁶ tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.

[24:4]  ¹³⁷ tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshiy, “my life”) makes little sense here; many medieval Hebrew mss support the ancient versions in reading a third person pronoun “his.” The idiom “lift the life” here means to “long for” or “desire strongly.” In this context (note the reference to an oath in the following line) “emptiness” probably refers to speech (see Ps 12:2).

[24:4]  ¹³⁸ tn Heb “and does not swear an oath deceitfully.”

[31:4]  ¹³⁹ tn Heb “bring me out.” The translation assumes that the imperfect verbal form expresses the psalmist’s confidence about the future. Another option is to take the form as expressing a prayer, “free me.”

[31:5]  ¹⁴⁰ tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

[31:5]  ¹⁴¹ tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[40:11]  ¹⁴² tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (lo’), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB).

[40:11]  ¹⁴³ tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, “your loyal love and faithfulness continually protect me” (cf. NEB). However, the כִּי (ki) at the beginning of the next verse, if causal (“because”), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by כִּי + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2-3; 22:8.

[42:3]  ¹⁴⁴ tn Heb “My tears have become my food day and night.”

[42:3]  ¹⁴⁵ 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.

[44:7]  ¹⁴⁶ tn Or “have delivered,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).

[44:7]  ¹⁴⁷ tn Or “have humiliated,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).

[68:10]  ¹⁴⁸ tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”

[73:20]  ¹⁴⁹ tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.

[73:20]  ¹⁵⁰ sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.

[73:20]  ¹⁵¹ tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.

[76:10]  ¹⁵² tn Or “for.”

[76:10]  ¹⁵³ tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

[76:10]  ¹⁵⁴ tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.

[89:35]  ¹⁵⁵ tn Or “lie to.”

[119:104]  ¹⁵⁶ tn Heb “every false path.”

[119:118]  ¹⁵⁷ tn The Hebrew verb סָלָה (salah, “to disdain”) occurs only here and in Lam 1:15. Cognate usage in Aramaic and Akkadian, as well as Lam 1:15, suggest it may have a concrete nuance of “to throw away.”

[119:118]  ¹⁵⁸ tn Heb “for their deceit [is] falsehood.”

[142:5]  ¹⁵⁹ tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.

[31:1]  ¹⁶⁰ sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.

[31:1]  ¹⁶¹ tn Heb “in your vindication rescue me.”

[44:5]  ¹⁶² tn Heb “by you.”

[44:5]  ¹⁶³ tn Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.”

[44:5]  sn The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.

[44:5]  ¹⁶⁴ tn Heb “in your name.” The Lord’s “name” refers here to his revealed character or personal presence. Specifically in this context his ability to deliver, protect, and energize for battle is in view (see Ps 54:1).

[44:5]  ¹⁶⁵ sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.

[44:5]  ¹⁶⁶ tn Heb “those who rise up [against] us.”

[51:14]  ¹⁶⁷ tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.

[51:14]  ¹⁶⁸ tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).

[53:1]  ¹⁶⁹ sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the Lord” (יְהוָה, yÿhvah, “Yahweh”) in vv. 2a, 4, 6, and 7, while Ps 53 employs “God” (אֱלֹהִים, ’elohim) throughout, as one might expect in Pss 42-83, where the name “Yahweh” is relatively infrequent. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.

[53:1]  ¹⁷⁰ tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.

[53:1]  ¹⁷¹ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.

[53:1]  ¹⁷² tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.

[53:1]  ¹⁷³ sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).

[53:1]  ¹⁷⁴ tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (’alilah, “a deed”) instead of עָוֶל (’aval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.

[53:1]  ¹⁷⁵ tn Heb “there is none that does good.”

[53:6]  ¹⁷⁶ tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[53:6]  ¹⁷⁷ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[53:6]  ¹⁷⁸ tn The verb form is jussive.

[53:6]  ¹⁷⁹ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[70:5]  ¹⁸⁰ sn See Pss 35:10; 37:14.

[70:5]  ¹⁸¹ tn Ps 40:17 has “may the Lord pay attention to me.”

[70:5]  ¹⁸² tn Ps 40:17 has “my God” instead of “Lord.”

[101:6]  ¹⁸³ tn Heb “my eyes [are] on the faithful of the land.”

[101:6]  ¹⁸⁴ tn The Hebrew text simply reads, “in order to live with me.”

[101:6]  ¹⁸⁵ tn Heb “one who walks in the way of integrity, he will minister to me.”

[142:3]  ¹⁸⁶ tn Heb “my spirit grows faint.”

[142:3]  ¹⁸⁷ tn Heb “you know my path.”