Mazmur 25:2

25:2 My God, I trust in you.

Please do not let me be humiliated;

do not let my enemies triumphantly rejoice over me!

Mazmur 32:4

32:4 For day and night you tormented me; ¹ 

you tried to destroy me ²  in the intense heat ³  of summer. ⁴  (Selah)

Mazmur 32:7

32:7 You are my hiding place;

you protect me from distress.

You surround me with shouts of joy from those celebrating deliverance. ⁵  (Selah)

Mazmur 37:37

37:37 Take note of the one who has integrity! Observe the godly! ⁶ 

For the one who promotes peace has a future. ⁷ 

Mazmur 66:6

66:6 He turned the sea into dry land; ⁸ 

they passed through the river on foot. ⁹ 

Let us rejoice in him there! ¹⁰ 

Mazmur 74:22

74:22 Rise up, O God! Defend your honor! ¹¹ 

Remember how fools insult you all day long! ¹² 

Mazmur 86:16

86:16 Turn toward me and have mercy on me!

Give your servant your strength!

Deliver your slave! ¹³ 

Mazmur 97:8

97:8 Zion hears and rejoices,

the towns ¹⁴  of Judah are happy,

because of your judgments, O Lord.

Mazmur 112:9

112:9 He generously gives ¹⁵  to the needy;

his integrity endures. ¹⁶ 

He will be vindicated and honored. ¹⁷ 

Mazmur 119:40

119:40 Look, I long for your precepts.

Revive me with your deliverance! ¹⁸ 

Mazmur 119:49

ז (Zayin)

119:49 Remember your word to your servant,

for you have given me hope.

Mazmur 119:88

119:88 Revive me with ¹⁹  your loyal love,

that I might keep ²⁰  the rules you have revealed. ²¹ 

Mazmur 119:116

119:116 Sustain me as you promised, ²²  so that I will live. ²³ 

Do not disappoint me! ²⁴ 

Mazmur 133:3

133:3 It is like the dew of Hermon, ²⁵ 

which flows down upon the hills of Zion. ²⁶ 

Indeed ²⁷  that is where the Lord has decreed

a blessing will be available – eternal life. ²⁸ 

Mazmur 145:7

145:7 They will talk about the fame of your great kindness, ²⁹ 

and sing about your justice. ³⁰ 

[32:4]  ¹ tn Heb “your hand was heavy upon me.”

[32:4]  ² tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.

[32:4]  ³ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ⁴ sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[32:7]  ⁵ tn Heb “[with] shouts of joy of deliverance you surround me.”

[37:37]  ⁶ tn Or “upright.”

[37:37]  ⁷ tn Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).

[66:6]  ⁸ sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).

[66:6]  ⁹ tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).

[66:6]  ¹⁰ tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

[74:22]  ¹¹ tn Or “defend your cause.”

[74:22]  ¹² tn Heb “remember your reproach from a fool all the day.”

[86:16]  ¹³ tn Heb “the son of your female servant.” The phrase “son of a female servant” (see also Ps 116:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the Lord has such a secondary wife or concubine! It is used metaphorically and idiomatically to emphasize the psalmist’s humility before the Lord and his status as the Lord’s servant.

[97:8]  ¹⁴ tn Heb “daughters.” The term “daughters” refers to the cities of Judah surrounding Zion (see Ps 48:11 and H. Haag, TDOT 2:336).

[112:9]  ¹⁵ tn Heb “he scatters, he gives.”

[112:9]  ¹⁶ tn Heb “stands forever.”

[112:9]  ¹⁷ tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).

[119:40]  ¹⁸ tn Or “righteousness.”

[119:88]  ¹⁹ tn Heb “according to.”

[119:88]  ²⁰ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:88]  ²¹ tn Heb “of your mouth.”

[119:116]  ²² tn Heb “according to your word.”

[119:116]  ²³ tn The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:116]  ²⁴ tn Heb “do not make me ashamed of my hope.” After the Hebrew verb בּוֹשׁ (bosh, “to be ashamed”) the preposition מִן (min, “from”) often introduces the reason for shame.

[133:3]  ²⁵ sn Hermon refers to Mount Hermon, located north of Israel.

[133:3]  ²⁶ sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.

[133:3]  ²⁷ tn Or “for.”

[133:3]  ²⁸ tn Heb “there the Lord has commanded the blessing, life forever.”

[145:7]  ²⁹ tn Heb “the fame of the greatness of your goodness.”

[145:7]  ³⁰ tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”