Mazmur 3:4

3:4 To the Lord I cried out, ¹ 

and he answered me from his holy hill. ²  (Selah)

Mazmur 9:5-6

9:5 You terrified the nations with your battle cry; ³ 

you destroyed the wicked; ⁴ 

you permanently wiped out all memory of them. ⁵ 

9:6 The enemy’s cities have been reduced to permanent ruins; ⁶ 

you destroyed their cities; ⁷ 

all memory of the enemies has perished. ⁸ 

Mazmur 9:15-16

9:15 The nations fell ⁹  into the pit they had made;

their feet were caught in the net they had hidden. ¹⁰ 

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ¹¹  (Higgaion. ¹²  Selah)

Mazmur 18:14

18:14 He shot his ¹³  arrows and scattered them, ¹⁴ 

many lightning bolts ¹⁵  and routed them. ¹⁶ 

Mazmur 19:6

19:6 It emerges from the distant horizon, ¹⁷ 

and goes from one end of the sky to the other; ¹⁸ 

nothing can escape ¹⁹  its heat.

Mazmur 20:7

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

but we ²¹  depend on ²²  the Lord our God.

Mazmur 34:4

34:4 I sought the Lord’s help ²³  and he answered me;

he delivered me from all my fears.

Mazmur 34:6

34:6 This oppressed man cried out and the Lord heard;

he saved him ²⁴  from all his troubles.

Mazmur 34:22

34:22 The Lord rescues his servants; ²⁵ 

all who take shelter in him escape punishment. ²⁶ 

Mazmur 36:4

36:4 He plans ways to sin while he lies in bed;

he is committed to a sinful lifestyle; ²⁷ 

he does not reject what is evil. ²⁸ 

Mazmur 36:10

36:10 Extend ²⁹  your loyal love to your faithful followers, ³⁰ 

and vindicate ³¹  the morally upright! ³² 

Mazmur 39:4

39:4 “O Lord, help me understand my mortality

and the brevity of life! ³³ 

Let me realize how quickly my life will pass! ³⁴ 

Mazmur 40:1

Psalm 40 ³⁵ 

For the music director; By David, a psalm.

40:1 I relied completely ³⁶  on the Lord,

and he turned toward me

and heard my cry for help.

Mazmur 40:11

40:11 O Lord, you do not withhold ³⁷  your compassion from me.

May your loyal love and faithfulness continually protect me! ³⁸ 

Mazmur 41:6

41:6 When someone comes to visit, ³⁹  he pretends to be friendly; ⁴⁰ 

he thinks of ways to defame me, ⁴¹ 

and when he leaves he slanders me. ⁴² 

Mazmur 42:10

42:10 My enemies’ taunts cut into me to the bone, ⁴³ 

as they say to me all day long, “Where is your God?” ⁴⁴ 

Mazmur 44:18

44:18 We have not been unfaithful, ⁴⁵ 

nor have we disobeyed your commands. ⁴⁶ 

Mazmur 46:9

46:9 He brings an end to wars throughout the earth; ⁴⁷ 

he shatters ⁴⁸  the bow and breaks ⁴⁹  the spear;

he burns ⁵⁰  the shields with fire. ⁵¹ 

Mazmur 53:2

53:2 God looks down from heaven ⁵²  at the human race, ⁵³ 

to see if there is anyone who is wise ⁵⁴  and seeks God. ⁵⁵ 

Mazmur 55:21

55:21 His words are as smooth as butter, ⁵⁶ 

but he harbors animosity in his heart. ⁵⁷ 

His words seem softer than oil,

but they are really like sharp swords. ⁵⁸ 

Mazmur 56:8

56:8 You keep track of my misery. ⁵⁹ 

Put my tears in your leather container! ⁶⁰ 

Are they not recorded in your scroll? ⁶¹ 

Mazmur 58:11

58:11 Then ⁶²  observers ⁶³  will say,

“Yes indeed, the godly are rewarded! ⁶⁴ 

Yes indeed, there is a God who judges ⁶⁵  in the earth!”

Mazmur 62:10

62:10 Do not trust in what you can gain by oppression! ⁶⁶ 

Do not put false confidence in what you can gain by robbery! ⁶⁷ 

If wealth increases, do not become attached to it! ⁶⁸ 

Mazmur 64:5

64:5 They encourage one another to carry out their evil deed. ⁶⁹ 

They plan how to hide ⁷⁰  snares,

and boast, ⁷¹  “Who will see them?” ⁷² 

Mazmur 64:10

64:10 The godly will rejoice in the Lord

and take shelter in him.

All the morally upright ⁷³  will boast. ⁷⁴ 

Mazmur 68:24

68:24 They ⁷⁵  see your processions, O God –

the processions of my God, my king, who marches along in holy splendor. ⁷⁶ 

Mazmur 69:15

69:15 Don’t let the current overpower me!

Don’t let the deep swallow me up!

Don’t let the pit ⁷⁷  devour me! ⁷⁸ 

Mazmur 69:31

69:31 That will please the Lord more than an ox or a bull

with horns and hooves.

Mazmur 75:4

75:4 ⁷⁹ I say to the proud, “Do not be proud,”

and to the wicked, “Do not be so confident of victory! ⁸⁰ 

Mazmur 76:5

76:5 The bravehearted ⁸¹  were plundered; ⁸² 

they “fell asleep.” ⁸³ 

All the warriors were helpless. ⁸⁴ 

Mazmur 77:16

77:16 The waters ⁸⁵  saw you, O God,

the waters saw you and trembled. ⁸⁶ 

Yes, the depths of the sea ⁸⁷  shook with fear. ⁸⁸ 

Mazmur 77:19

77:19 You walked through the sea; ⁸⁹ 

you passed through the surging waters, ⁹⁰ 

but left no footprints. ⁹¹ 

Mazmur 83:18

83:18 Then they will know ⁹²  that you alone are the Lord, ⁹³ 

the sovereign king ⁹⁴  over all the earth.

Mazmur 85:9

85:9 Certainly his loyal followers will soon experience his deliverance; ⁹⁵ 

then his splendor will again appear in our land. ⁹⁶ 

Mazmur 89:46

89:46 How long, O Lord, will this last?

Will you remain hidden forever? ⁹⁷ 

Will your anger continue to burn like fire?

Mazmur 140:13

140:13 Certainly the godly will give thanks to your name;

the morally upright will live in your presence.

Mazmur 142:5

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

I say, “You are my shelter,

my security ⁹⁸  in the land of the living.”

[3:4]  ¹ tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.

[3:4]  ² sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the Lord dwells in his sanctuary on Mount Zion.

[9:5]  ³ tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[9:5]  ⁴ tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.

[9:5]  ⁵ tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).

[9:6]  ⁶ tn Heb “the enemy – they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’oyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yÿhvah, “the Lord”) in v. 7.

[9:6]  ⁷ tn Heb “you uprooted cities.”

[9:6]  ⁸ tn Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [’arim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).

[9:15]  ⁹ tn Heb “sank down.”

[9:15]  ¹⁰ sn The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16.

[9:16]  ¹¹ tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ¹² tn This is probably a technical musical term.

[18:14]  ¹³ tn 2 Sam 22:15 omits the pronominal suffix (“his”).

[18:14]  ¹⁴ tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).

[18:14]  ¹⁵ sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.

[18:14]  ¹⁶ tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”

[18:14]  sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).

[19:6]  ¹⁷ tn Heb “from the end of the heavens [is] its going forth.”

[19:6]  ¹⁸ tn Heb “and its circuit [is] to their ends.”

[19:6]  ¹⁹ tn Heb “is hidden from.”

[20:7]  ²⁰ 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]  ²¹ 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]  ²² 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.

[34:4]  ²³ tn Heb “I sought the Lord.”

[34:6]  ²⁴ tn The pronoun refers back to “this oppressed man,” namely, the psalmist.

[34:22]  ²⁵ tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.

[34:22]  ²⁶ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:19).

[36:4]  ²⁷ tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.

[36:4]  ²⁸ tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.

[36:10]  ²⁹ tn Heb “draw out to full length.”

[36:10]  ³⁰ tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the Lord in the sense that they recognize his royal authority and obey his will (see Jer 22:16).

[36:10]  ³¹ tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).

[36:10]  ³² tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).

[39:4]  ³³ tn Heb “Cause me to know, O Lord, my end; and the measure of my days, what it is!”

[39:4]  ³⁴ tn Heb “Let me know how transient I am!”

[40:1]  ³⁵ sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).

[40:1]  ³⁶ tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).

[40:11]  ³⁷ tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (lo’), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB).

[40:11]  ³⁸ tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, “your loyal love and faithfulness continually protect me” (cf. NEB). However, the כִּי (ki) at the beginning of the next verse, if causal (“because”), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by כִּי + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2-3; 22:8.

[41:6]  ³⁹ tn Heb “to see.”

[41:6]  ⁴⁰ tn Heb “he speaks deceitfully.”

[41:6]  ⁴¹ tn Heb “his heart gathers sin to itself.”

[41:6]  ⁴² tn Heb “he goes outside and speaks.”

[42:10]  ⁴³ tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew mss and Symmachus’ Greek version read “like” instead of “with.”

[42:10]  ⁴⁴ sn “Where is your God?” The enemies ask this same question in v. 3.

[44:18]  ⁴⁵ tn Heb “our heart did not turn backward.” Cf. Ps 78:57.

[44:18]  ⁴⁶ tn Heb “and our steps did [not] turn aside from your path.” The negative particle is understood by ellipsis (see the preceding line). God’s “path” refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4.

[46:9]  ⁴⁷ tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).

[46:9]  ⁴⁸ tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ⁴⁹ tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.

[46:9]  ⁵⁰ tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ⁵¹ tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.

[53:2]  ⁵² sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.

[53:2]  ⁵³ tn Heb “upon the sons of man.”

[53:2]  ⁵⁴ tn Or “acts wisely.” The Hiphil is exhibitive.

[53:2]  ⁵⁵ tn That is, who seeks to have a relationship with God by obeying and worshiping him.

[55:21]  ⁵⁶ 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]  ⁵⁷ tn Heb “and war [is in] his heart.”

[55:21]  ⁵⁸ tn Heb “his words are softer than oil, but they are drawn swords.”

[56:8]  ⁵⁹ tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”

[56:8]  ⁶⁰ tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.

[56:8]  ⁶¹ tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).

[58:11]  ⁶² tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.

[58:11]  ⁶³ tn Heb “man.” The singular is representative here.

[58:11]  ⁶⁴ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ⁶⁵ tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.

[62:10]  ⁶⁶ tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.

[62:10]  ⁶⁷ tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.

[62:10]  ⁶⁸ tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”

[64:5]  ⁶⁹ tn Heb “they give strength to themselves, an evil matter [or “word”].”

[64:5]  ⁷⁰ tn Heb “they report about hiding.”

[64:5]  ⁷¹ tn Heb “they say.”

[64:5]  ⁷² tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).

[64:10]  ⁷³ tn Heb “upright in heart.”

[64:10]  ⁷⁴ tn That is, about the Lord’s accomplishments on their behalf.

[68:24]  ⁷⁵ tn The subject is probably indefinite, referring to bystanders in general who witness the procession.

[68:24]  ⁷⁶ tn The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.

[69:15]  ⁷⁷ tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).

[69:15]  ⁷⁸ tn Heb “do not let the well close its mouth upon me.”

[75:4]  ⁷⁹ tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the Lord is spoken of in the third person) here addresses the proud and warns them of God’s judgment. The presence of כִּי (ki, “for”) at the beginning of both vv. 6-7 seems to indicate that vv. 4-9 are a unit. However, there is no formal indication of a new speaker in v. 4 (or in v. 10, where God appears to speak). Another option is to see God speaking in vv. 2-6 and v. 10 and to take only vv. 7-9 as the words of the psalmist. In this case one must interpret כִּי at the beginning of v. 7 in an asseverative or emphatic sense (“surely; indeed”).

[75:4]  ⁸⁰ tn Heb “do not lift up a horn.” 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). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.

[76:5]  ⁸¹ tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).

[76:5]  ⁸² tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).

[76:5]  ⁸³ tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”

[76:5]  ⁸⁴ tn Heb “and all the men of strength did not find their hands.”

[77:16]  ⁸⁵ tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.

[77:16]  ⁸⁶ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:16]  ⁸⁷ tn The words “of the sea” are supplied in the translation for stylistic reasons.

[77:16]  ⁸⁸ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:19]  ⁸⁹ tn Heb “in the sea [was] your way.”

[77:19]  ⁹⁰ tn Heb “and your paths [were] in the mighty waters.”

[77:19]  ⁹¹ tn Heb “and your footprints were not known.”

[83:18]  ⁹² tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ⁹³ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ⁹⁴ tn Traditionally “the Most High.”

[85:9]  ⁹⁵ tn Heb “certainly his deliverance [is] near to those who fear him.”

[85:9]  ⁹⁶ tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.

[89:46]  ⁹⁷ tn Heb “How long, O Lord, will hide yourself forever?”

[142:5]  ⁹⁸ tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.