Mazmur 3:3

3:3 But you, Lord, are a shield that protects me; ¹ 

you are my glory ²  and the one who restores me. ³ 

Mazmur 4:8

4:8 I will lie down and sleep peacefully, ⁴ 

for you, Lord, make me safe and secure. ⁵ 

Mazmur 5:12

5:12 Certainly ⁶  you reward ⁷  the godly, ⁸  Lord.

Like a shield you protect ⁹  them ¹⁰  in your good favor. ¹¹ 

Mazmur 10:9

10:9 He lies in ambush in a hidden place, like a lion in a thicket; ¹² 

he lies in ambush, waiting to catch ¹³  the oppressed;

he catches the oppressed ¹⁴  by pulling in his net. ¹⁵ 

Mazmur 11:1

Psalm 11 ¹⁶ 

For the music director; by David.

11:1 In the Lord I have taken shelter. ¹⁷ 

How can you say to me, ¹⁸ 

“Flee to a mountain like a bird! ¹⁹ 

Mazmur 13:5

13:5 But I ²⁰  trust in your faithfulness.

May I rejoice because of your deliverance! ²¹ 

Mazmur 15:4

15:4 He despises a reprobate, ²² 

but honors the Lord’s loyal followers. ²³ 

He makes firm commitments and does not renege on his promise. ²⁴ 

Mazmur 16:7

16:7 I will praise ²⁵  the Lord who ²⁶  guides ²⁷  me;

yes, during the night I reflect and learn. ²⁸ 

Mazmur 20:7

20:7 Some trust in chariots and others in horses, ²⁹ 

but we ³⁰  depend on ³¹  the Lord our God.

Mazmur 22:30-31

22:30 A whole generation ³²  will serve him;

they will tell the next generation about the sovereign Lord. ³³ 

22:31 They will come and tell about his saving deeds; ³⁴ 

they will tell a future generation what he has accomplished. ³⁵ 

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 25:5

25:5 Guide me into your truth ³⁶  and teach me.

For you are the God who delivers me;

on you I rely all day long.

Mazmur 28:3

28:3 Do not drag me away with evil men,

with those who behave wickedly, ³⁷ 

who talk so friendly to their neighbors, ³⁸ 

while they plan to harm them! ³⁹ 

Mazmur 31:4

31:4 You will free me ⁴⁰  from the net they hid for me,

for you are my place of refuge.

Mazmur 31:14

31:14 But I trust in you, O Lord!

I declare, “You are my God!”

Mazmur 34:5

34:5 Those who look to him for help are happy;

their faces are not ashamed. ⁴¹ 

Mazmur 35:17

35:17 O Lord, how long are you going to just stand there and watch this? ⁴² 

Rescue ⁴³  me ⁴⁴  from their destructive attacks;

guard my life ⁴⁵  from the young lions!

Mazmur 35:25

35:25 Do not let them say to themselves, ⁴⁶  “Aha! We have what we wanted!” ⁴⁷ 

Do not let them say, “We have devoured him!”

Mazmur 38:15

38:15 Yet ⁴⁸  I wait for you, O Lord!

You will respond, O Lord, my God!

Mazmur 39:9

39:9 I am silent and cannot open my mouth

because of what you have done. ⁴⁹ 

Mazmur 41:9

41:9 Even my close friend ⁵⁰  whom I trusted,

he who shared meals with me, has turned against me. ⁵¹ 

Mazmur 42:1

Book 2
(Psalms 42-72)

Psalm 42 ⁵² 

For the music director; a well-written song ⁵³  by the Korahites.

42:1 As a deer ⁵⁴  longs ⁵⁵  for streams of water,

so I long ⁵⁶  for you, O God!

Mazmur 43:2

43:2 For you are the God who shelters me. ⁵⁷ 

Why do you reject me? ⁵⁸ 

Why must I walk around ⁵⁹  mourning ⁶⁰ 

because my enemies oppress me?

Mazmur 44:22

44:22 Yet because of you ⁶¹  we are killed all day long;

we are treated like ⁶²  sheep at the slaughtering block. ⁶³ 

Mazmur 45:9

45:9 Princesses ⁶⁴  are among your honored guests, ⁶⁵ 

your bride ⁶⁶  stands at your right hand, wearing jewelry made with gold from Ophir. ⁶⁷ 

Mazmur 45:14

45:14 In embroidered robes she is escorted to the king.

Her attendants, the maidens of honor who follow her,

are led before you. ⁶⁸ 

Mazmur 46:4

46:4 The river’s channels bring joy to the city of God, ⁶⁹ 

the special, holy dwelling place of ⁷⁰  the sovereign One. ⁷¹ 

Mazmur 48:1

Psalm 48 ⁷² 

A song, a psalm by the Korahites.

48:1 The Lord is great and certainly worthy of praise

in the city of our God, ⁷³  his holy hill.

Mazmur 48:14

48:14 For God, our God, is our defender forever! ⁷⁴ 

He guides ⁷⁵  us! ⁷⁶ 

Mazmur 50:10

50:10 For every wild animal in the forest belongs to me,

as well as the cattle that graze on a thousand hills. ⁷⁷ 

Mazmur 55:18

55:18 He will rescue ⁷⁸  me and protect me from those who attack me, ⁷⁹ 

even though ⁸⁰  they greatly outnumber me. ⁸¹ 

Mazmur 55:21

55:21 His words are as smooth as butter, ⁸² 

but he harbors animosity in his heart. ⁸³ 

His words seem softer than oil,

but they are really like sharp swords. ⁸⁴ 

Mazmur 56:4

56:4 In God – I boast in his promise ⁸⁵  –

in God I trust, I am not afraid.

What can mere men ⁸⁶  do to me? ⁸⁷ 

Mazmur 56:9

56:9 My enemies will turn back when I cry out to you for help; ⁸⁸ 

I know that God is on my side. ⁸⁹ 

Mazmur 56:12

56:12 I am obligated to fulfill the vows I made to you, O God; ⁹⁰ 

I will give you the thank-offerings you deserve, ⁹¹ 

Mazmur 58:3

58:3 The wicked turn aside from birth; ⁹² 

liars go astray as soon as they are born. ⁹³ 

Mazmur 59:10

59:10 The God who loves me will help me; ⁹⁴ 

God will enable me to triumph over ⁹⁵  my enemies. ⁹⁶ 

Mazmur 62:1

Psalm 62 ⁹⁷ 

For the music director, Jeduthun; a psalm of David.

62:1 For God alone I patiently wait; ⁹⁸ 

he is the one who delivers me. ⁹⁹ 

Mazmur 66:13

66:13 I will enter ¹⁰⁰  your temple with burnt sacrifices;

I will fulfill the vows I made to you,

Mazmur 68:19

68:19 The Lord deserves praise! ¹⁰¹ 

Day after day ¹⁰²  he carries our burden,

the God who delivers us. (Selah)

Mazmur 69:19

69:19 You know how I am insulted, humiliated and disgraced;

you can see all my enemies. ¹⁰³ 

Mazmur 71:16

71:16 I will come and tell about ¹⁰⁴  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

Mazmur 71:20

71:20 Though you have allowed me to experience much trouble and distress, ¹⁰⁵ 

revive me once again! ¹⁰⁶ 

Bring me up once again ¹⁰⁷  from the depths of the earth!

Mazmur 71:24

71:24 All day long my tongue will also tell about your justice,

for those who want to harm me ¹⁰⁸  will be embarrassed and ashamed. ¹⁰⁹ 

Mazmur 72:10

72:10 The kings of Tarshish ¹¹⁰  and the coastlands will offer gifts;

the kings of Sheba ¹¹¹  and Seba ¹¹²  will bring tribute.

Mazmur 73:25

73:25 Whom do I have in heaven but you?

I desire no one but you on earth. ¹¹³ 

Mazmur 75:6

75:6 For victory does not come from the east or west,

or from the wilderness. ¹¹⁴ 

Mazmur 76:7

76:7 You are awesome! Yes, you!

Who can withstand your intense anger? ¹¹⁵ 

Mazmur 78:7

78:7 Then they will place their confidence in God.

They will not forget the works of God,

and they will obey ¹¹⁶  his commands.

Mazmur 83:15

83:15 chase them with your gale winds,

and terrify ¹¹⁷  them with your windstorm.

Mazmur 87:5

87:5 But it is said of Zion’s residents, ¹¹⁸ 

“Each one of these ¹¹⁹  was born in her,

and the sovereign One ¹²⁰  makes her secure.” ¹²¹ 

Mazmur 89:12

89:12 You created the north and the south.

Tabor and Hermon ¹²²  rejoice in your name.

Mazmur 89:18

89:18 For our shield ¹²³  belongs to the Lord,

our king to the Holy One of Israel. ¹²⁴ 

Mazmur 89:27

89:27 I will appoint him to be my firstborn son, ¹²⁵ 

the most exalted of the earth’s kings.

Mazmur 89:35

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ¹²⁶  David.

Mazmur 89:38

89:38 But you have spurned ¹²⁷  and rejected him;

you are angry with your chosen king. ¹²⁸ 

Mazmur 90:2

90:2 Even before the mountains came into existence, ¹²⁹ 

or you brought the world into being, ¹³⁰ 

you were the eternal God. ¹³¹ 

Mazmur 90:9

90:9 Yes, ¹³²  throughout all our days we experience your raging fury; ¹³³ 

the years of our lives pass quickly, like a sigh. ¹³⁴ 

Mazmur 92:2

92:2 It is fitting ¹³⁵  to proclaim your loyal love in the morning,

and your faithfulness during the night,

Mazmur 93:4

93:4 Above the sound of the surging water, ¹³⁶ 

and the mighty waves of the sea,

the Lord sits enthroned in majesty. ¹³⁷ 

Mazmur 95:4

95:4 The depths of the earth are in his hand, ¹³⁸ 

and the mountain peaks belong to him.

Mazmur 102:19

102:19 For he will look down from his sanctuary above; ¹³⁹ 

from heaven the Lord will look toward earth, ¹⁴⁰ 

Mazmur 104:15

104:15 as well as wine that makes people feel so good, ¹⁴¹ 

and so they can have oil to make their faces shine, ¹⁴² 

as well as food that sustains people’s lives. ¹⁴³ 

Mazmur 106:4

106:4 Remember me, O Lord, when you show favor to your people!

Pay attention to me, when you deliver,

Mazmur 108:11

108:11 Have you not rejected us, O God?

O God, you do not go into battle with our armies.

Mazmur 109:28

109:28 They curse, but you will bless. ¹⁴⁴ 

When they attack, they will be humiliated, ¹⁴⁵ 

but your servant will rejoice.

Mazmur 112:10

112:10 When the wicked ¹⁴⁶  see this, they will worry;

they will grind their teeth in frustration ¹⁴⁷  and melt away;

the desire of the wicked will perish. ¹⁴⁸ 

Mazmur 116:16

116:16 Yes, Lord! I am indeed your servant;

I am your lowest slave. ¹⁴⁹ 

You saved me from death. ¹⁵⁰ 

Mazmur 118:12

118:12 They surrounded me like bees.

But they disappeared as quickly ¹⁵¹  as a fire among thorns. ¹⁵² 

Indeed, in the name of the Lord I pushed them away.

Mazmur 119:69

119:69 Arrogant people smear my reputation with lies, ¹⁵³ 

but I observe your precepts with all my heart.

Mazmur 119:71

119:71 It was good for me to suffer,

so that I might learn your statutes.

Mazmur 119:74

119:74 Your loyal followers will be glad when they see me, ¹⁵⁴ 

for I find hope in your word.

Mazmur 119:78

119:78 May the arrogant be humiliated, for they have slandered me! ¹⁵⁵ 

But I meditate on your precepts.

Mazmur 119:104

119:104 Your precepts give me discernment.

Therefore I hate all deceitful actions. ¹⁵⁶ 

Mazmur 119:110

119:110 The wicked lay a trap for me,

but I do not wander from your precepts.

Mazmur 119:118

119:118 You despise ¹⁵⁷  all who stray from your statutes,

for they are deceptive and unreliable. ¹⁵⁸ 

Mazmur 130:7

130:7 O Israel, hope in the Lord,

for the Lord exhibits loyal love, ¹⁵⁹ 

and is more than willing to deliver. ¹⁶⁰ 

Mazmur 138:8

138:8 The Lord avenges me. ¹⁶¹ 

O Lord, your loyal love endures.

Do not abandon those whom you have made! ¹⁶² 

Mazmur 139:5

139:5 You squeeze me in from behind and in front;

you place your hand on me.

Mazmur 139:12

139:12 even the darkness is not too dark for you to see, ¹⁶³ 

and the night is as bright as ¹⁶⁴  day;

darkness and light are the same to you. ¹⁶⁵ 

Mazmur 139:17

139:17 How difficult it is for me to fathom your thoughts about me, O God! ¹⁶⁶ 

How vast is their sum total! ¹⁶⁷ 

Mazmur 140:6

140:6 I say to the Lord, “You are my God.”

O Lord, pay attention to my plea for mercy!

Mazmur 141:8

141:8 Surely I am looking to you, ¹⁶⁸  O sovereign Lord.

In you I take shelter.

Do not expose me to danger! ¹⁶⁹ 

Mazmur 142:5

142:5 I cry out to you, O Lord;

I say, “You are my shelter,

my security ¹⁷⁰  in the land of the living.”

Mazmur 143:10

143:10 Teach me to do what pleases you, ¹⁷¹ 

for you are my God.

May your kind presence ¹⁷² 

lead me ¹⁷³  into a level land. ¹⁷⁴ 

[3:3]  ¹ tn Heb “a shield round about me.”

[3:3]  ² tn Heb “my glory,” or “my honor.” The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to BDB 459 s.v. II כָּבוֹד 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa.

[3:3]  ³ tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.

[4:8]  ⁴ tn Heb “in peace at the same time I will lie down and sleep.”

[4:8]  ⁵ tn Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (lÿvadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord, make me secure.”

[5:12]  ⁶ tn Or “For.”

[5:12]  ⁷ tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.

[5:12]  ⁸ tn Or “innocent.” The singular form is used here in a collective or representative sense.

[5:12]  ⁹ tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.

[5:12]  ¹⁰ tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”

[5:12]  ¹¹ tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.

[10:9]  ¹² tn Or “in its den.”

[10:9]  ¹³ tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.

[10:9]  ¹⁴ tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.

[10:9]  ¹⁵ tn Or “when he [i.e., the wicked man] pulls in his net.”

[10:9]  sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.

[11:1]  ¹⁶ sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.

[11:1]  ¹⁷ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[11:1]  ¹⁸ tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[11:1]  ¹⁹ tc The MT is corrupt here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.

[13:5]  ²⁰ tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.

[13:5]  ²¹ tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.

[15:4]  ²² tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.

[15:4]  ²³ tn Heb “those who fear the Lord.” The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.

[15:4]  ²⁴ tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.

[16:7]  ²⁵ tn Heb “bless,” that is, “proclaim as worthy of praise.”

[16:7]  ²⁶ tn Or “because.”

[16:7]  ²⁷ tn Or “counsels, advises.”

[16:7]  ²⁸ tn Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the Lord speaks to his inner being, as it were, and enables him to grow in moral understanding.

[20:7]  ²⁹ tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.

[20:7]  ³⁰ tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.

[20:7]  ³¹ tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him.

[22:30]  ³² tn Heb “offspring.”

[22:30]  ³³ tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[22:31]  ³⁴ tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.

[22:31]  ³⁵ tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.

[25:5]  ³⁶ sn The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.

[28:3]  ³⁷ tn Heb “workers of wickedness.”

[28:3]  ³⁸ tn Heb “speakers of peace with their neighbors.”

[28:3]  ³⁹ tn Heb “and evil [is] in their heart[s].”

[31:4]  ⁴⁰ tn Heb “bring me out.” The translation assumes that the imperfect verbal form expresses the psalmist’s confidence about the future. Another option is to take the form as expressing a prayer, “free me.”

[34:5]  ⁴¹ tc Heb “they look to him and are radiant and their faces are not ashamed.” The third person plural subject (“they”) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, “look to him and be radiant” (cf. NEB, NRSV). Some medieval Hebrew mss and other ancient witnesses (Aquila, the Syriac, and Jerome) support an imperatival reading for the first verb. In the second line some (with support from the LXX and Syriac) change “their faces” to “your faces,” which allows one to retain more easily the jussive force of the verb (suggested by the preceding אַל [’al]): “do not let your faces be ashamed.” It is probable that the verbal construction in the second line is rhetorical, expressing the conviction that the action in view cannot or should not happen. See GKC 322 §109.e.

[35:17]  ⁴² tn Heb “O Lord, how long will you see?”

[35:17]  ⁴³ tn Heb “bring back, restore.”

[35:17]  ⁴⁴ tn Or “my life.”

[35:17]  ⁴⁵ tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).

[35:25]  ⁴⁶ tn Heb “in their heart[s].”

[35:25]  ⁴⁷ tn Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.

[38:15]  ⁴⁸ tn Or perhaps “surely.”

[39:9]  ⁴⁹ tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13).

[41:9]  ⁵⁰ tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).

[41:9]  ⁵¹ tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.

[41:9]  sn The language of this verse is applied to Judas Iscariot in John 13:18.

[42:1]  ⁵² sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew mss combine Psalms 42 and 43 into a single psalm.

[42:1]  ⁵³ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[42:1]  ⁵⁴ tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.

[42:1]  ⁵⁵ tn Or “pants [with thirst].”

[42:1]  ⁵⁶ tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[43:2]  ⁵⁷ tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.

[43:2]  ⁵⁸ tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).

[43:2]  ⁵⁹ tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.

[43:2]  ⁶⁰ sn Walk around mourning. See Ps 38:6 for a similar statement.

[44:22]  ⁶¹ tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).

[44:22]  ⁶² tn Or “regarded as.”

[44:22]  ⁶³ tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.

[45:9]  ⁶⁴ tn Heb “daughters of kings.”

[45:9]  ⁶⁵ tn Heb “valuable ones.” The form is feminine plural.

[45:9]  ⁶⁶ tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.

[45:9]  ⁶⁷ tn Heb “a consort stands at your right hand, gold of Ophir.”

[45:9]  sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.

[45:14]  ⁶⁸ tn Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14a), rather than being addressed directly (as in vv. 10-12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17, where the second person pronouns are masculine.

[46:4]  ⁶⁹ tn Heb “A river, its channels cause the city of God to be glad.”

[46:4]  sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).

[46:4]  ⁷⁰ tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.

[46:4]  ⁷¹ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[48:1]  ⁷² sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.

[48:1]  ⁷³ sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).

[48:14]  ⁷⁴ tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”

[48:14]  ⁷⁵ tn The imperfect highlights the characteristic nature of the generalizing statement.

[48:14]  ⁷⁶ tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.

[50:10]  ⁷⁷ tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).

[55:18]  ⁷⁸ tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).

[55:18]  ⁷⁹ tn Heb “he will redeem in peace my life from [those who] draw near to me.”

[55:18]  ⁸⁰ tn Or “for.”

[55:18]  ⁸¹ tn Heb “among many they are against me.” For other examples of the preposition עִמָּד (’immad) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.

[55:21]  ⁸² tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhma’ot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhem’ah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (kholqu, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.

[55:21]  ⁸³ tn Heb “and war [is in] his heart.”

[55:21]  ⁸⁴ tn Heb “his words are softer than oil, but they are drawn swords.”

[56:4]  ⁸⁵ tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.

[56:4]  ⁸⁶ tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.

[56:4]  ⁸⁷ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.

[56:9]  ⁸⁸ tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’az, “then”) is probably used here to draw attention to the following statement.

[56:9]  ⁸⁹ tn Heb “this I know, that God is for me.”

[56:12]  ⁹⁰ tn Heb “upon me, O God, [are] your vows.”

[56:12]  ⁹¹ tn Heb “I will repay thank-offerings to you.”

[58:3]  ⁹² tn Heb “from the womb.”

[58:3]  ⁹³ tn Heb “speakers of a lie go astray from the womb.”

[59:10]  ⁹⁴ tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”

[59:10]  ⁹⁵ tn Heb “will cause me to look upon.”

[59:10]  ⁹⁶ tn Heb “those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 56:2.

[62:1]  ⁹⁷ sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

[62:1]  ⁹⁸ tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ⁹⁹ tn Heb “from him [is] my deliverance.”

[66:13]  ¹⁰⁰ sn Here the psalmist switches to the singular; he speaks as the representative of the nation.

[68:19]  ¹⁰¹ tn Heb “blessed [be] the Lord.”

[68:19]  ¹⁰² tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.

[69:19]  ¹⁰³ tn Heb “before you [are] all my enemies.”

[71:16]  ¹⁰⁴ tn Heb “I will come with.”

[71:20]  ¹⁰⁵ tn Heb “you who have caused me to see many harmful distresses.”

[71:20]  ¹⁰⁶ tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).

[71:20]  ¹⁰⁷ tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).

[71:24]  ¹⁰⁸ tn Heb “those who seek my harm.”

[71:24]  ¹⁰⁹ tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.

[72:10]  ¹¹⁰ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ¹¹¹ sn Sheba was located in Arabia.

[72:10]  ¹¹² sn Seba was located in Africa.

[73:25]  ¹¹³ tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.

[75:6]  ¹¹⁴ tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.

[76:7]  ¹¹⁵ tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).

[78:7]  ¹¹⁶ tn Heb “keep.”

[83:15]  ¹¹⁷ tn The two imperfect verbal forms in v. 15 express the psalmist’s wish or prayer.

[87:5]  ¹¹⁸ tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (’amar), the preposition lamed (-לְ) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).

[87:5]  ¹¹⁹ tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.

[87:5]  ¹²⁰ tn Traditionally “Most High.”

[87:5]  ¹²¹ tn Heb “and he makes her secure, the Most High.”

[89:12]  ¹²² sn Tabor and Hermon were two of the most prominent mountains in Palestine.

[89:18]  ¹²³ tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king" here and with “your anointed one” in Ps 84:9.

[89:18]  ¹²⁴ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

[89:27]  ¹²⁵ sn The firstborn son typically had special status and received special privileges.

[89:35]  ¹²⁶ tn Or “lie to.”

[89:38]  ¹²⁷ tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.

[89:38]  ¹²⁸ tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).

[90:2]  ¹²⁹ tn Heb “were born.”

[90:2]  ¹³⁰ tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.

[90:2]  ¹³¹ tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).

[90:9]  ¹³² tn Or “for.”

[90:9]  ¹³³ tn Heb “all our days pass by in your anger.”

[90:9]  ¹³⁴ tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”

[92:2]  ¹³⁵ tn The words “it is fitting” are supplied in the translation for stylistic reasons. Verses 1-3 are actually one long sentence in the Hebrew text, but this has been divided up into two shorter sentences in the translation in keeping with contemporary English style.

[93:4]  ¹³⁶ tn Heb “mighty waters.”

[93:4]  sn The surging waters here symbolizes the hostile enemies of God who seek to destroy the order he has established in the world (see Pss 18:17; 29:3; 32:6; 77:20; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). But the Lord is depicted as elevated above and sovereign over these raging waters.

[93:4]  ¹³⁷ tn Heb “mighty on high [is] the Lord.”

[95:4]  ¹³⁸ tn The phrase “in his hand” means within the sphere of his authority.

[102:19]  ¹³⁹ tn Heb “from the height of his sanctuary.”

[102:19]  ¹⁴⁰ tn The perfect verbal forms in v. 19 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 18.

[104:15]  ¹⁴¹ tn Heb “and wine [that] makes the heart of man happy.”

[104:15]  ¹⁴² tn Heb “to make [the] face shine from oil.” The Hebrew verb צָהַל (tsahal, “to shine”) occurs only here in the OT. It appears to be an alternate form of צָהַר (tsahar), a derivative from צָהָרִים (tsaharim, “noon”).

[104:15]  ¹⁴³ tn Heb “and food [that] sustains the heart of man.”

[109:28]  ¹⁴⁴ tn Another option is to translate the imperfect as a prayer/request (“may you bless”).

[109:28]  ¹⁴⁵ tn The verbal sequence is perfect + prefixed form with vav (ו) consecutive. Since the psalmist seems to be anticipating the demise of his enemies, he may be using these forms rhetorically to describe the enemies’ defeat as if it were already accomplished. Some emend the text to קָמוּ יֵבֹשׁוּ (qamu yevoshu, “may those who attack me be humiliated”). See L. C. Allen, Psalms 101-150 (WBC), 75.

[112:10]  ¹⁴⁶ tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).

[112:10]  ¹⁴⁷ tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.

[112:10]  ¹⁴⁸ tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).

[116:16]  ¹⁴⁹ tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) 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.

[116:16]  ¹⁵⁰ tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).

[118:12]  ¹⁵¹ tn Heb “were extinguished.”

[118:12]  ¹⁵² tn The point seems to be that the hostility of the nations (v. 10) is short-lived, like a fire that quickly devours thorns and then burns out. Some, attempting to create a better parallel with the preceding line, emend דֹּעֲכוּ (do’akhu, “they were extinguished”) to בָּעֲרוּ (ba’aru, “they burned”). In this case the statement emphasizes their hostility.

[119:69]  ¹⁵³ tn Heb “smear over me a lie.”

[119:74]  ¹⁵⁴ tn Heb “those who fear you will see me and rejoice.”

[119:78]  ¹⁵⁵ tn Heb “for [with] falsehood they have denied me justice.”

[119:104]  ¹⁵⁶ tn Heb “every false path.”

[119:118]  ¹⁵⁷ tn The Hebrew verb סָלָה (salah, “to disdain”) occurs only here and in Lam 1:15. Cognate usage in Aramaic and Akkadian, as well as Lam 1:15, suggest it may have a concrete nuance of “to throw away.”

[119:118]  ¹⁵⁸ tn Heb “for their deceit [is] falsehood.”

[130:7]  ¹⁵⁹ tn Heb “for with the Lord [is] loyal love.”

[130:7]  ¹⁶⁰ tn Heb “and abundantly with him [is] redemption.”

[138:8]  ¹⁶¹ tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.

[138:8]  ¹⁶² tn Heb “the works of your hands.” Many medieval Hebrew mss read the singular, “work of your hands.”

[139:12]  ¹⁶³ tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.

[139:12]  ¹⁶⁴ tn Heb “shines like.”

[139:12]  ¹⁶⁵ tn Heb “like darkness, like light.”

[139:17]  ¹⁶⁶ tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).

[139:17]  ¹⁶⁷ tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.

[141:8]  ¹⁶⁸ tn Heb “my eyes [are] toward you.”

[141:8]  ¹⁶⁹ tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”

[142:5]  ¹⁷⁰ tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.

[143:10]  ¹⁷¹ tn Or “your will.” See Ps 40:8.

[143:10]  ¹⁷² tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).

[143:10]  ¹⁷³ tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.

[143:10]  ¹⁷⁴ sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.