Mazmur 18:46

18:46 The Lord is alive! ¹ 

My protector ²  is praiseworthy! ³ 

The God who delivers me ⁴  is exalted as king! ⁵ 

Mazmur 20:4

20:4 May he grant your heart’s desire; ⁶ 

may he bring all your plans to pass! ⁷ 

Mazmur 25:16

25:16 Turn toward me and have mercy on me,

for I am alone ⁸  and oppressed!

Mazmur 26:11

26:11 But I have integrity! ⁹ 

Rescue me ¹⁰  and have mercy on me!

Mazmur 27:14

27:14 Rely ¹¹  on the Lord!

Be strong and confident! ¹² 

Rely on the Lord!

Mazmur 31:24

31:24 Be strong and confident, ¹³ 

all you who wait on the Lord!

Mazmur 33:1-3

Psalm 33 ¹⁴ 

33:1 You godly ones, shout for joy because of the Lord!

It is appropriate for the morally upright to offer him praise.

33:2 Give thanks to the Lord with the harp!

Sing to him to the accompaniment of a ten-stringed instrument!

33:3 Sing to him a new song! ¹⁵ 

Play skillfully as you shout out your praises to him! ¹⁶ 

Mazmur 37:27

37:27 Turn away from evil! Do what is right! ¹⁷ 

Then you will enjoy lasting security. ¹⁸ 

Mazmur 45:11

45:11 Then ¹⁹  the king will be attracted by ²⁰  your beauty.

After all, he is your master! Submit ²¹  to him! ²² 

Mazmur 50:6

50:6 The heavens declare his fairness, ²³ 

for God is judge. ²⁴  (Selah)

Mazmur 66:4

66:4 All the earth worships ²⁵  you

and sings praises to you!

They sing praises to your name!” (Selah)

Mazmur 82:3

82:3 Defend the cause of the poor and the fatherless! ²⁶ 

Vindicate the oppressed and suffering!

Mazmur 98:4

98:4 Shout out praises to the Lord, all the earth!

Break out in a joyful shout and sing!

Mazmur 99:5

99:5 Praise ²⁷  the Lord our God!

Worship ²⁸  before his footstool!

He is holy!

Mazmur 100:2

100:2 Worship ²⁹  the Lord with joy!

Enter his presence with joyful singing!

Mazmur 105:1

Psalm 105 ³⁰ 

105:1 Give thanks to the Lord!

Call on his name!

Make known his accomplishments among the nations!

Mazmur 106:1

Psalm 106 ³¹ 

106:1 Praise the Lord!

Give thanks to the Lord, for he is good,

and his loyal love endures! ³² 

Mazmur 107:22

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ³³ 

Mazmur 107:32

107:32 Let them exalt him in the assembly of the people!

Let them praise him in the place where the leaders preside! ³⁴ 

Mazmur 107:43

107:43 Whoever is wise, let him take note of these things!

Let them consider the Lord’s acts of loyal love!

Mazmur 109:20

109:20 May the Lord repay my accusers in this way, ³⁵ 

those who say evil things about ³⁶  me! ³⁷ 

Mazmur 110:2

110:2 The Lord ³⁸  extends ³⁹  your dominion ⁴⁰  from Zion.

Rule in the midst of your enemies!

Mazmur 118:1

Psalm 118 ⁴¹ 

118:1 Give thanks to the Lord, for he is good

and his loyal love endures! ⁴² 

Mazmur 118:4

118:4 Let the loyal followers of the Lord ⁴³  say,

“Yes, his loyal love endures!”

Mazmur 118:29

118:29 Give thanks to the Lord, for he is good

and his loyal love endures! ⁴⁴ 

Mazmur 124:1

Psalm 124 ⁴⁵ 

A song of ascents, ⁴⁶  by David.

124:1 “If the Lord had not been on our side” –

let Israel say this! –

Mazmur 136:1-3

Psalm 136 ⁴⁷ 

136:1 Give thanks to the Lord, for he is good,

for his loyal love endures. ⁴⁸ 

136:2 Give thanks to the God of gods,

for his loyal love endures.

136:3 Give thanks to the Lord of lords,

for his loyal love endures,

Mazmur 136:26

136:26 Give thanks to the God of heaven,

for his loyal love endures!

Mazmur 139:19

139:19 If only ⁴⁹  you would kill the wicked, O God!

Get away from me, you violent men! ⁵⁰ 

[18:46]  ¹ tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the Lord lives,” but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates he is the living God by rescuing and empowering the psalmist.

[18:46]  ² tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.

[18:46]  ³ tn Or “blessed [i.e., praised] be.”

[18:46]  ⁴ tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”

[18:46]  ⁵ tn The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם (rum, “be exalted”), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).

[20:4]  ⁶ tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.

[20:4]  ⁷ sn May he bring all your plans to pass. This probably refers to the king’s strategy for battle.

[25:16]  ⁸ tn That is, helpless and vulnerable.

[26:11]  ⁹ tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.

[26:11]  ¹⁰ tn Or “redeem me.”

[27:14]  ¹¹ tn Or “wait.”

[27:14]  ¹² tn Heb “be strong and let your heart be confident.”

[31:24]  ¹³ tn Heb “be strong and let your heart[s] be confident.”

[33:1]  ¹⁴ sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.

[33:3]  ¹⁵ sn A new song is appropriate because the Lord is constantly intervening in the lives of his people in fresh and exciting ways.

[33:3]  ¹⁶ tn Heb “play skillfully with a loud shout.”

[37:27]  ¹⁷ tn Or “Do good!” The imperatives are singular (see v. 1).

[37:27]  ¹⁸ tn Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.

[45:11]  ¹⁹ tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.

[45:11]  ²⁰ tn Or “desire.”

[45:11]  ²¹ tn Or “bow down.”

[45:11]  ²² sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.

[50:6]  ²³ tn Or “justice.”

[50:6]  ²⁴ tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

[66:4]  ²⁵ tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).

[82:3]  ²⁶ tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[99:5]  ²⁷ tn Or “exalt.”

[99:5]  ²⁸ tn Or “bow down.”

[100:2]  ²⁹ tn Or “serve.”

[105:1]  ³⁰ sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.

[106:1]  ³¹ sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.

[106:1]  ³² tn Heb “for forever [is] his loyal love.”

[107:22]  ³³ tn Heb “and let them proclaim his works with a ringing cry.”

[107:32]  ³⁴ tn Heb “in the seat of the elders.”

[109:20]  ³⁵ tn Heb “[may] this [be] the repayment to my accusers from the Lord.”

[109:20]  ³⁶ tn Or “against.”

[109:20]  ³⁷ tn The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[110:2]  ³⁸ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ³⁹ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ⁴⁰ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[118:1]  ⁴¹ sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.

[118:1]  ⁴² tn Or “is forever.”

[118:4]  ⁴³ tn Heb “fearers of the Lord.” See Ps 15:4.

[118:29]  ⁴⁴ tn Or “is forever.”

[124:1]  ⁴⁵ sn Psalm 124. Israel acknowledges that the Lord delivered them from certain disaster.

[124:1]  ⁴⁶ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[136:1]  ⁴⁷ sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”

[136:1]  ⁴⁸ tn Or “is forever.”

[139:19]  ⁴⁹ tn The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b).

[139:19]  ⁵⁰ tn Heb “men of bloodshed.”