Mazmur 17:3

17:3 You have scrutinized my inner motives; ¹ 

you have examined me during the night. ² 

You have carefully evaluated me, but you find no sin.

I am determined I will say nothing sinful. ³ 

Mazmur 84:11

84:11 For the Lord God is our sovereign protector. ⁴ 

The Lord bestows favor ⁵  and honor;

he withholds no good thing from those who have integrity. ⁶ 

Mazmur 141:5

141:5 May the godly strike me in love and correct me!

May my head not refuse ⁷  choice oil! ⁸ 

Indeed, my prayer is a witness against their evil deeds. ⁹ 

Mazmur 143:8

143:8 May I hear about your loyal love in the morning, ¹⁰ 

for I trust in you.

Show me the way I should go, ¹¹ 

because I long for you. ¹² 

[17:3]  ¹ tn Heb “you tested my heart.”

[17:3]  ² tn Heb “you visited [at] night.”

[17:3]  ³ tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.

[84:11]  ⁴ tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

[84:11]  ⁵ tn Or “grace.”

[84:11]  ⁶ tn Heb “he does not withhold good to those walking in integrity.”

[141:5]  ⁷ tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

[141:5]  ⁸ sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

[141:5]  ⁹ tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

[143:8]  ¹⁰ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

[143:8]  sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

[143:8]  ¹¹ sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

[143:8]  ¹² tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).