Mazmur 13:4

13:4 Then ¹  my enemy will say, “I have defeated him!”

Then ²  my foes will rejoice because I am upended.

Mazmur 30:11

30:11 Then you turned my lament into dancing;

you removed my sackcloth and covered me with joy. ³ 

Mazmur 39:13

39:13 Turn your angry gaze away from me, so I can be happy

before I pass away. ⁴ 

Mazmur 63:7

63:7 For you are my deliverer; ⁵ 

under your wings ⁶  I rejoice.

Mazmur 89:12

89:12 You created the north and the south.

Tabor and Hermon ⁷  rejoice in your name.

Mazmur 90:15

90:15 Make us happy in proportion to the days you have afflicted us,

in proportion to the years we have experienced ⁸  trouble!

Mazmur 92:4

92:4 For you, O Lord, have made me happy by your work.

I will sing for joy because of what you have done. ⁹ 

Mazmur 97:12

97:12 You godly ones, rejoice in the Lord!

Give thanks to his holy name. ¹⁰ 

Mazmur 108:1

Psalm 108 ¹¹ 

A song, a psalm of David.

108:1 I am determined, ¹²  O God!

I will sing and praise you with my whole heart. ¹³ 

Mazmur 149:4

149:4 For the Lord takes delight in his people;

he exalts the oppressed by delivering them. ¹⁴ 

[13:4]  ¹ tn Heb “or else.”

[13:4]  ² tn Heb “or else.”

[30:11]  ³ sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.

[39:13]  ⁴ tn Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hasha’) is uncertain. It could be from the root שָׁעָע (sha’a’, “smear”), but “your eyes” would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of שָׁעָה (sha’ah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (shÿ’eh, “gaze”; see Job 14:6). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10-11). For a similar expression of this sentiment see Job 10:20-21.

[63:7]  ⁵ tn Or “[source of] help.”

[63:7]  ⁶ tn Heb “in the shadow of your wings.”

[89:12]  ⁷ sn Tabor and Hermon were two of the most prominent mountains in Palestine.

[90:15]  ⁸ tn Heb “have seen.”

[92:4]  ⁹ tn Heb “the works of your hands.”

[97:12]  ¹⁰ tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 30:4. The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.

[108:1]  ¹¹ sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).

[108:1]  ¹² tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.

[108:1]  ¹³ tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (“glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvodiy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”

[149:4]  ¹⁴ tn Heb “he honors the oppressed [with] deliverance.”