Mazmur 26:10

26:10 who are always ready to do wrong ¹ 

or offer a bribe. ² 

Mazmur 29:6

29:6 He makes Lebanon skip like a calf

and Sirion ³  like a young ox. ⁴ 

Mazmur 32:2

32:2 How blessed is the one ⁵  whose wrongdoing the Lord does not punish, ⁶ 

in whose spirit there is no deceit. ⁷ 

Mazmur 33:14-15

33:14 From the place where he lives he looks carefully

at all the earth’s inhabitants.

33:15 He is the one who forms every human heart, ⁸ 

and takes note of all their actions.

Mazmur 33:17

33:17 A horse disappoints those who trust in it for victory; ⁹ 

despite its great strength, it cannot deliver.

Mazmur 33:19

33:19 by saving their lives from death ¹⁰ 

and sustaining them during times of famine. ¹¹ 

Mazmur 37:31

37:31 The law of their God controls their thinking; ¹² 

their ¹³  feet do not slip.

Mazmur 37:36

37:36 But then one passes by, and suddenly they have disappeared! ¹⁴ 

I looked for them, but they could not be found.

Mazmur 74:6

74:6 And now ¹⁵  they are tearing down ¹⁶  all its engravings ¹⁷ 

with axes ¹⁸  and crowbars. ¹⁹ 

Mazmur 78:3

78:3 What we have heard and learned ²⁰  –

that which our ancestors ²¹  have told us –

Mazmur 78:72

78:72 David ²²  cared for them with pure motives; ²³ 

he led them with skill. ²⁴ 

Mazmur 87:2

87:2 The Lord loves the gates of Zion

more than all the dwelling places of Jacob.

Mazmur 90:6

90:6 in the morning it glistens ²⁵  and sprouts up;

at evening time it withers ²⁶  and dries up.

Mazmur 93:2

93:2 Your throne has been secure from ancient times;

you have always been king. ²⁷ 

Mazmur 94:2

94:2 Rise up, O judge of the earth!

Pay back the proud!

Mazmur 94:13

94:13 in order to protect him from times of trouble, ²⁸ 

until the wicked are destroyed. ²⁹ 

Mazmur 94:22

94:22 But the Lord will protect me, ³⁰ 

and my God will shelter me. ³¹ 

Mazmur 104:2

104:2 He covers himself with light as if it were a garment.

He stretches out the skies like a tent curtain,

Mazmur 104:8

104:8 as the mountains rose up,

and the valleys went down –

to the place you appointed for them. ³² 

Mazmur 105:6

105:6 O children ³³  of Abraham, ³⁴  God’s ³⁵  servant,

you descendants ³⁶  of Jacob, God’s ³⁷  chosen ones!

Mazmur 105:9

105:9 the promise ³⁸  he made to Abraham,

the promise he made by oath to Isaac!

Mazmur 105:11

105:11 saying, “To you I will give the land of Canaan

as the portion of your inheritance.”

Mazmur 106:20

106:20 They traded their majestic God ³⁹ 

for the image of an ox that eats grass.

Mazmur 106:22

106:22 amazing feats in the land of Ham,

mighty ⁴⁰  acts by the Red Sea.

Mazmur 106:42

106:42 Their enemies oppressed them;

they were subject to their authority. ⁴¹ 

Mazmur 107:5

107:5 They were hungry and thirsty;

they fainted from exhaustion. ⁴² 

Mazmur 109:10

109:10 May his children ⁴³  roam around begging,

asking for handouts as they leave their ruined home! ⁴⁴ 

Mazmur 109:13

109:13 May his descendants ⁴⁵  be cut off! ⁴⁶ 

May the memory of them be wiped out by the time the next generation arrives! ⁴⁷ 

Mazmur 109:23

109:23 I am fading away like a shadow at the end of the day; ⁴⁸ 

I am shaken off like a locust.

Mazmur 111:2

111:2 The Lord’s deeds are great,

eagerly awaited ⁴⁹  by all who desire them.

Mazmur 118:16

118:16 the Lord’s right hand gives victory, ⁵⁰ 

the Lord’s right hand conquers.

Mazmur 119:30

119:30 I choose the path of faithfulness;

I am committed to ⁵¹  your regulations.

Mazmur 119:46

119:46 I will speak ⁵²  about your regulations before kings

and not be ashamed.

Mazmur 119:50

119:50 This ⁵³  is what comforts me in my trouble,

for your promise revives me. ⁵⁴ 

Mazmur 119:60

119:60 I keep your commands

eagerly and without delay. ⁵⁵ 

Mazmur 119:103

119:103 Your words are sweeter

in my mouth than honey! ⁵⁶ 

Mazmur 120:6

120:6 For too long I have had to reside

with those who hate ⁵⁷  peace.

Mazmur 121:4

121:4 Look! Israel’s protector ⁵⁸ 

does not sleep or slumber!

Mazmur 122:3

122:3 Jerusalem ⁵⁹  is a city designed

to accommodate an assembly. ⁶⁰ 

Mazmur 124:3

124:3 they would have swallowed us alive,

when their anger raged against us.

Mazmur 129:4

129:4 The Lord is just;

he cut the ropes of the wicked.” ⁶¹ 

Mazmur 129:7

129:7 which cannot fill the reaper’s hand,

or the lap of the one who gathers the grain!

Mazmur 130:4

130:4 But ⁶²  you are willing to forgive, ⁶³ 

so that you might ⁶⁴  be honored. ⁶⁵ 

Mazmur 132:3

132:3 He said, ⁶⁶  “I will not enter my own home, ⁶⁷ 

or get into my bed. ⁶⁸ 

Mazmur 132:5

132:5 until I find a place for the Lord,

a fine dwelling place ⁶⁹  for the powerful ruler of Jacob.” ⁷⁰ 

Mazmur 135:2

135:2 who serve ⁷¹  in the Lord’s temple,

in the courts of the temple of our God.

Mazmur 144:15

144:15 How blessed are the people who experience these things! ⁷² 

How blessed are the people whose God is the Lord!

Mazmur 145:2

145:2 Every day I will praise you!

I will praise your name continually! ⁷³ 

Mazmur 149:7

149:7 in order to take ⁷⁴  revenge on the nations,

and punish foreigners.

[26:10]  ¹ tn Heb “who [have] in their hands evil.”

[26:10]  ² tn Heb “and their right hand is full of a bribe.”

[29:6]  ³ sn Sirion is another name for Mount Hermon (Deut 3:9).

[29:6]  ⁴ sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.

[32:2]  ⁵ tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”

[32:2]  ⁶ tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”

[32:2]  ⁷ sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.

[33:15]  ⁸ tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the Lord is the creator of every human being.

[33:17]  ⁹ tn Heb “a lie [is] the horse for victory.”

[33:19]  ¹⁰ tn Heb “to save from death their live[s].”

[33:19]  ¹¹ tn Heb “and to keep them alive in famine.”

[37:31]  ¹² tn Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.

[37:31]  ¹³ tn Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30.

[37:36]  ¹⁴ tn Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. NEB; note the first person verbal forms in preceding verse and in the following line).

[74:6]  ¹⁵ tn This is the reading of the Qere (marginal reading). The Kethib (consonantal text) has “and a time.”

[74:6]  ¹⁶ tn The imperfect verbal form vividly describes the act as underway.

[74:6]  ¹⁷ tn Heb “its engravings together.”

[74:6]  ¹⁸ tn This Hebrew noun occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49-50).

[74:6]  ¹⁹ tn This Hebrew noun occurs only here in the OT. An Akkadian cognate refers to a “pickaxe” (cf. NEB “hatchet and pick”; NIV “axes and hatchets”; NRSV “hatchets and hammers”).

[78:3]  ²⁰ tn Or “known.”

[78:3]  ²¹ tn Heb “fathers” (also in vv. 5, 8, 12, 57).

[78:72]  ²² tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

[78:72]  ²³ tn Heb “and he shepherded them according to the integrity of his heart.”

[78:72]  ²⁴ tn Heb “and with the understanding of his hands he led them.”

[90:6]  ²⁵ tn Or “flourishes.” The verb is used of a crown shining in Ps 132:18. Perhaps here in Ps 90:6 it refers to the glistening of the grass in the morning dew.

[90:6]  ²⁶ tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final lamed [ל] as dittographic). See Ps 37:2.

[93:2]  ²⁷ tn Heb “from antiquity [are] you.” As the context suggests, this refers specifically to God’s royal position, not his personal existence.

[94:13]  ²⁸ tn Heb “to give him rest from the days of trouble.”

[94:13]  ²⁹ tn Heb “until a pit is dug for the wicked.”

[94:22]  ³⁰ tn Heb “and the Lord has become my elevated place.” The prefixed verbal form with vav (ו) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality.

[94:22]  ³¹ tn Heb “and my God [has become] a rocky summit of my safety.”

[104:8]  ³² tn Heb “from your shout they fled, from the sound of your thunder they hurried off.”

[104:8]  sn Verses 7-8 poetically depict Gen 1:9-10.

[105:6]  ³³ tn Or “offspring”; Heb “seed.”

[105:6]  ³⁴ tc Some mss have “Israel,” which appears in the parallel version of this psalm in 1 Chr 16:13.

[105:6]  ³⁵ tn Heb “his”; the referent (God) has been specified in the translation for clarity.

[105:6]  ³⁶ tn Heb “sons.”

[105:6]  ³⁷ tn Heb “his”; the referent (God) has been specified in the translation for clarity.

[105:9]  ³⁸ tn Heb “which.”

[106:20]  ³⁹ tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the Lord states that his people (Israel) exchanged “their glory” (a reference to the Lord) for worthless idols.

[106:22]  ⁴⁰ tn Or “awe-inspiring.”

[106:42]  ⁴¹ tn Heb “they were subdued under their hand.”

[107:5]  ⁴² tn Heb “and their soul in them fainted.”

[109:10]  ⁴³ tn Or “sons.”

[109:10]  ⁴⁴ tn Heb “and roaming, may his children roam and beg, and seek from their ruins.” Some, following the LXX, emend the term וְדָרְשׁוּ (vÿdoreshu, “and seek”) to יְגֹרְשׁוּ (yÿgoreshu; a Pual jussive, “may they be driven away” [see Job 30:5; cf. NIV, NRSV]), but דָּרַשׁ (darash) nicely parallels שִׁאֵלוּ (shi’elu, “and beg”) in the preceding line.

[109:13]  ⁴⁵ tn Or “offspring.”

[109:13]  ⁴⁶ sn On the expression cut off see Ps 37:28.

[109:13]  ⁴⁷ tn Heb “in another generation may their name be wiped out.”

[109:23]  ⁴⁸ tn Heb “like a shadow when it is extended I go.” He is like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.

[111:2]  ⁴⁹ tn Heb “sought out.”

[118:16]  ⁵⁰ tn Heb “exalts.”

[119:30]  ⁵¹ tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8).

[119:46]  ⁵² tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.

[119:50]  ⁵³ 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]  ⁵⁴ 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.

[119:60]  ⁵⁵ tn Heb “I hurry and I do not delay to keep your commands.”

[119:103]  ⁵⁶ tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew mss, as well as several other ancient witnesses, read the plural “your words,” which can then be understood as the subject of the plural verb “they are smooth.”

[120:6]  ⁵⁷ tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.

[121:4]  ⁵⁸ tn Heb “the one who guards Israel.”

[122:3]  ⁵⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[122:3]  ⁶⁰ tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubbÿrah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).

[129:4]  ⁶¹ tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.

[130:4]  ⁶² tn Or “surely.”

[130:4]  ⁶³ tn Heb “for with you [there is] forgiveness.”

[130:4]  ⁶⁴ tn Or “consequently you are.”

[130:4]  ⁶⁵ tn Heb “feared.”

[132:3]  ⁶⁶ tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.

[132:3]  ⁶⁷ tn Heb “the tent of my house.”

[132:3]  ⁶⁸ tn Heb “go up upon the bed of my couch.”

[132:5]  ⁶⁹ tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).

[132:5]  ⁷⁰ tn Heb “the powerful [one] of Jacob.”

[135:2]  ⁷¹ tn Heb “stand.”

[144:15]  ⁷² tn Heb “[O] the happiness of the people who [it is] such to them.”

[145:2]  ⁷³ tn Or, hyperbolically, “forever.”

[149:7]  ⁷⁴ tn Heb “to do.”