Mazmur 25:18

25:18 See my pain and suffering!

Forgive all my sins! ¹ 

Mazmur 49:3

49:3 I will declare a wise saying; ² 

I will share my profound thoughts. ³ 

Mazmur 66:14

66:14 which my lips uttered

and my mouth spoke when I was in trouble.

Mazmur 71:10

71:10 For my enemies talk about me;

those waiting for a chance to kill me plot my demise. ⁴ 

Mazmur 73:2

73:2 But as for me, my feet almost slipped;

my feet almost slid out from under me. ⁵ 

Mazmur 73:19

73:19 How desolate they become in a mere moment!

Terrifying judgments make their demise complete! ⁶ 

Mazmur 73:21

73:21 Yes, ⁷  my spirit was bitter, ⁸ 

and my insides felt sharp pain. ⁹ 

Mazmur 78:3

78:3 What we have heard and learned ¹⁰  –

that which our ancestors ¹¹  have told us –

Mazmur 91:8

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

you will see the wicked paid back. ¹² 

Mazmur 97:4

97:4 His lightning bolts light up the world;

the earth sees and trembles.

Mazmur 109:7

109:7 When he is judged, he will be found ¹³  guilty! ¹⁴ 

Then his prayer will be regarded as sinful.

Mazmur 119:18

119:18 Open ¹⁵  my eyes so I can truly see ¹⁶ 

the marvelous things in your law!

Mazmur 119:50

119:50 This ¹⁷  is what comforts me in my trouble,

for your promise revives me. ¹⁸ 

Mazmur 119:56

119:56 This ¹⁹  has been my practice,

for I observe your precepts.

Mazmur 119:143

119:143 Distress and hardship confront ²⁰  me,

yet I find delight in your commands.

Mazmur 132:1

Psalm 132 ²¹ 

A song of ascents. ²² 

132:1 O Lord, for David’s sake remember

all his strenuous effort, ²³ 

Mazmur 144:15

144:15 How blessed are the people who experience these things! ²⁴ 

How blessed are the people whose God is the Lord!

[25:18]  ¹ tn Heb “lift up all my sins.”

[49:3]  ² tn Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here.

[49:3]  ³ tn Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת (hagut, “meditation”), derived from הָגָה (hagah, “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת (tÿvunot, “understanding”) indicates degree or emphasis (see GKC 397-98 §124.e).

[71:10]  ⁴ tn Heb “those who watch for my life consult together.”

[73:2]  ⁵ tn The Hebrew verb normally means “to pour out,” but here it must have the nuance “to slide.”

[73:2]  sn My feet almost slid out from under me. The language is metaphorical. As the following context makes clear, the psalmist almost “slipped” in a spiritual sense. As he began to question God’s justice, the psalmist came close to abandoning his faith.

[73:19]  ⁶ tn Heb “they come to an end, they are finished, from terrors.”

[73:21]  ⁷ tn Or perhaps “when.”

[73:21]  ⁸ tn The imperfect verbal form here describes a continuing attitude in a past time frame.

[73:21]  ⁹ tn Heb “and [in] my kidneys I was pierced.” The imperfect verbal form here describes a continuing condition in a past time frame.

[78:3]  ¹⁰ tn Or “known.”

[78:3]  ¹¹ tn Heb “fathers” (also in vv. 5, 8, 12, 57).

[91:8]  ¹² tn Heb “retribution on the wicked.”

[109:7]  ¹³ tn The prefixed verbal form could be taken as a jussive, but the use of the imperfect form in the following line suggests that v. 7 anticipates the outcome of the accusation envisioned in v. 6.

[109:7]  ¹⁴ tn Heb “he will go out [as] a criminal” (that is, guilty).

[119:18]  ¹⁵ tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).

[119:18]  ¹⁶ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:50]  ¹⁷ tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.

[119:50]  ¹⁸ tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.

[119:56]  ¹⁹ tn Heb “this has been to me.” The demonstrative “this” (1) refers back to the practices mentioned in vv. 54-55, or (2) looks forward to the statement in the second line, in which case the כִּי (ki) at the beginning of the second line should be translated “that.”

[119:143]  ²⁰ tn Heb “find.”

[132:1]  ²¹ sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.

[132:1]  ²² 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.

[132:1]  ²³ tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).

[144:15]  ²⁴ tn Heb “[O] the happiness of the people who [it is] such to them.”