Mazmur 4:3

4:3 Realize that ¹  the Lord shows the godly special favor; ² 

the Lord responds ³  when I cry out to him.

Mazmur 9:14

9:14 Then I will ⁴  tell about all your praiseworthy acts; ⁵ 

in the gates of Daughter Zion ⁶  I will rejoice because of your deliverance.” ⁷ 

Mazmur 12:1

Psalm 12 ⁸ 

For the music director; according to the sheminith style; ⁹  a psalm of David.

12:1 Deliver, Lord!

For the godly ¹⁰  have disappeared; ¹¹ 

people of integrity ¹²  have vanished. ¹³ 

Mazmur 14:7

14:7 I wish the deliverance ¹⁴  of Israel would come from Zion!

When the Lord restores the well-being of his people, ¹⁵ 

may Jacob rejoice, ¹⁶ 

may Israel be happy! ¹⁷ 

Mazmur 17:14

17:14 Lord, use your power to deliver me from these murderers, ¹⁸ 

from the murderers of this world! ¹⁹ 

They enjoy prosperity; ²⁰ 

you overwhelm them with the riches they desire. ²¹ 

They have many children,

and leave their wealth to their offspring. ²² 

Mazmur 18:6

18:6 In my distress I called to the Lord;

I cried out to my God. ²³ 

From his heavenly temple ²⁴  he heard my voice;

he listened to my cry for help. ²⁵ 

Mazmur 18:50

18:50 He ²⁶  gives his chosen king magnificent victories; ²⁷ 

he is faithful ²⁸  to his chosen ruler, ²⁹ 

to David and his descendants ³⁰  forever.” ³¹ 

Mazmur 20:5

20:5 Then we will shout for joy over your ³²  victory;

we will rejoice ³³  in the name of our God!

May the Lord grant all your requests!

Mazmur 22:29

22:29 All of the thriving people ³⁴  of the earth will join the celebration and worship; ³⁵ 

all those who are descending into the grave ³⁶  will bow before him,

including those who cannot preserve their lives. ³⁷ 

Mazmur 23:4

23:4 Even when I must walk through the darkest valley, ³⁸ 

I fear ³⁹  no danger, ⁴⁰ 

for you are with me;

your rod and your staff reassure me. ⁴¹ 

Mazmur 32:5

32:5 Then I confessed my sin;

I no longer covered up my wrongdoing.

I said, “I will confess ⁴²  my rebellious acts to the Lord.”

And then you forgave my sins. ⁴³  (Selah)

Mazmur 36:6

36:6 Your justice is like the highest mountains, ⁴⁴ 

your fairness like the deepest sea;

you preserve ⁴⁵  mankind and the animal kingdom. ⁴⁶ 

Mazmur 39:1

Psalm 39 ⁴⁷ 

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

39:1 I decided, ⁴⁸  “I will watch what I say

and make sure I do not sin with my tongue. ⁴⁹ 

I will put a muzzle over my mouth

while in the presence of an evil man.” ⁵⁰ 

Mazmur 40:6

40:6 Receiving sacrifices and offerings are not your primary concern. ⁵¹ 

You make that quite clear to me! ⁵² 

You do not ask for burnt sacrifices and sin offerings.

Mazmur 42:5-6

42:5 Why are you depressed, ⁵³  O my soul? ⁵⁴ 

Why are you upset? ⁵⁵ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁵⁶ 

42:6 I am depressed, ⁵⁷ 

so I will pray to you while I am trapped here in the region of the upper Jordan, ⁵⁸ 

from Hermon, ⁵⁹  from Mount Mizar. ⁶⁰ 

Mazmur 43:5

43:5 Why are you depressed, ⁶¹  O my soul? ⁶² 

Why are you upset? ⁶³ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁶⁴ 

Mazmur 45:4

45:4 Appear in your majesty and be victorious! ⁶⁵ 

Ride forth for the sake of what is right, ⁶⁶ 

on behalf of justice! ⁶⁷ 

Then your right hand will accomplish mighty acts! ⁶⁸ 

Mazmur 51:19

51:19 Then you will accept ⁶⁹  the proper sacrifices, burnt sacrifices and whole offerings;

then bulls will be sacrificed ⁷⁰  on your altar. ⁷¹ 

Mazmur 53:6

53:6 I wish the deliverance ⁷²  of Israel would come from Zion!

When God restores the well-being of his people, ⁷³ 

may Jacob rejoice, ⁷⁴ 

may Israel be happy! ⁷⁵ 

Mazmur 60:6

60:6 God has spoken in his sanctuary: ⁷⁶ 

“I will triumph! I will parcel out Shechem;

the Valley of Succoth I will measure off. ⁷⁷ 

Mazmur 62:3

62:3 How long will you threaten ⁷⁸  a man?

All of you are murderers, ⁷⁹ 

as dangerous as a leaning wall or an unstable fence. ⁸⁰ 

Mazmur 63:11

63:11 But the king ⁸¹  will rejoice in God;

everyone who takes oaths in his name ⁸²  will boast,

for the mouths of those who speak lies will be shut up. ⁸³ 

Mazmur 65:1

Psalm 65 ⁸⁴ 

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

65:1 Praise awaits you, ⁸⁵  O God, in Zion.

Vows made to you are fulfilled.

Mazmur 67:1

Psalm 67 ⁸⁶ 

For the music director; to be accompanied by stringed instruments; a psalm, a song.

67:1 May God show us his favor ⁸⁷  and bless us! ⁸⁸ 

May he smile on us! ⁸⁹  (Selah)

Mazmur 84:11

84:11 For the Lord God is our sovereign protector. ⁹⁰ 

The Lord bestows favor ⁹¹  and honor;

he withholds no good thing from those who have integrity. ⁹² 

Mazmur 89:14

89:14 Equity and justice are the foundation of your throne. ⁹³ 

Loyal love and faithfulness characterize your rule. ⁹⁴ 

Mazmur 89:49

89:49 Where are your earlier faithful deeds, ⁹⁵  O Lord, ⁹⁶ 

the ones performed in accordance with your reliable oath to David? ⁹⁷ 

Mazmur 98:3

98:3 He remains loyal and faithful to the family of Israel. ⁹⁸ 

All the ends of the earth see our God deliver us. ⁹⁹ 

Mazmur 110:3

110:3 Your people willingly follow you ¹⁰⁰  when you go into battle. ¹⁰¹ 

On the holy hills ¹⁰²  at sunrise ¹⁰³  the dew of your youth ¹⁰⁴  belongs to you. ¹⁰⁵ 

Mazmur 123:2

123:2 Look, as the eyes of servants look to the hand of their master,

as the eyes of a female servant look to the hand of her mistress, ¹⁰⁶ 

so my eyes will look to the Lord, our God, until he shows us favor.

Mazmur 141:5

141:5 May the godly strike me in love and correct me!

May my head not refuse ¹⁰⁷  choice oil! ¹⁰⁸ 

Indeed, my prayer is a witness against their evil deeds. ¹⁰⁹ 

Mazmur 142:4

142:4 Look to the right and see!

No one cares about me. ¹¹⁰ 

I have nowhere to run; ¹¹¹ 

no one is concerned about my life. ¹¹² 

Mazmur 144:2

144:2 who loves me ¹¹³  and is my stronghold,

my refuge ¹¹⁴  and my deliverer,

my shield and the one in whom I take shelter,

who makes nations submit to me. ¹¹⁵ 

[4:3]  ¹ tn Heb “and know that.”

[4:3]  ² tn Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[4:3]  ³ tn Heb “hears.”

[9:14]  ⁴ tn Or “so that I might.”

[9:14]  ⁵ tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.

[9:14]  ⁶ sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.

[9:14]  ⁷ tn Heb “in your deliverance.”

[12:1]  ⁸ sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.

[12:1]  ⁹ tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[12:1]  ¹⁰ tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).

[12:1]  ¹¹ tn Or “have come to an end.”

[12:1]  ¹² tn Heb “the faithful [ones] from the sons of man.”

[12:1]  ¹³ tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”

[14:7]  ¹⁴ sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[14:7]  ¹⁵ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[14:7]  ¹⁶ tn The verb form is jussive.

[14:7]  ¹⁷ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[17:14]  ¹⁸ tc Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimtim, “from men”) to מִמְמִתִים (mimmitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).

[17:14]  ¹⁹ tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”

[17:14]  ²⁰ tn Heb “their portion, in life.”

[17:14]  ²¹ tn Heb “and [with] your treasures you fill their belly.”

[17:14]  sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.

[17:14]  ²² tn Heb “they are satisfied [with] sons and leave their abundance to their children.”

[18:6]  ²³ tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.

[18:6]  ²⁴ tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.

[18:6]  ²⁵ tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.

[18:50]  ²⁶ tn Or “the one who.”

[18:50]  ²⁷ tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.

[18:50]  ²⁸ tn Heb “[the one who] does loyalty.”

[18:50]  ²⁹ tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.

[18:50]  ³⁰ tn Or “offspring”; Heb “seed.”

[18:50]  ³¹ sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.

[20:5]  ³² sn Your victory. Here the king is addressed (see v. 1).

[20:5]  ³³ tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).

[22:29]  ³⁴ tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

[22:29]  ³⁵ tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

[22:29]  ³⁶ tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.

[22:29]  ³⁷ tn Heb “and his life he does not revive.”

[23:4]  ³⁸ tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.

[23:4]  ³⁹ tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.

[23:4]  ⁴⁰ tn The Hebrew term רַע (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.

[23:4]  ⁴¹ tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.

[32:5]  ⁴² tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”

[32:5]  ⁴³ tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.

[36:6]  ⁴⁴ tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.

[36:6]  ⁴⁵ tn Or “deliver.”

[36:6]  ⁴⁶ sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.

[39:1]  ⁴⁷ sn Psalm 39. The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.

[39:1]  ⁴⁸ tn Heb “I said.”

[39:1]  ⁴⁹ tn Heb “I will watch my ways, from sinning with my tongue.”

[39:1]  ⁵⁰ sn The psalmist wanted to voice a lament to the Lord (see vv. 4-6), but he hesitated to do so in the presence of evil men, for such words might be sinful if they gave the wicked an occasion to insult God. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 1:345.

[40:6]  ⁵¹ tn Heb “sacrifice and offering you do not desire.” The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11-20).

[40:6]  ⁵² tn Heb “ears you hollowed out for me.” The meaning of this odd expression is debated (this is the only collocation of “hollowed out” and “ears” in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has “but a body you have prepared for me,” a reading which is followed in Heb 10:5.

[42:5]  ⁵³ tn Heb “Why do you bow down?”

[42:5]  ⁵⁴ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:5]  ⁵⁵ tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.

[42:5]  ⁵⁶ tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.

[42:6]  ⁵⁷ tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.

[42:6]  ⁵⁸ tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.

[42:6]  ⁵⁹ tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.

[42:6]  ⁶⁰ tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.

[43:5]  ⁶¹ tn Heb “Why do you bow down?”

[43:5]  ⁶² sn For poetic effect the psalmist addresses his soul, or inner self.

[43:5]  ⁶³ tn Heb “and why are you in turmoil upon me?”

[43:5]  ⁶⁴ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.

[45:4]  ⁶⁵ tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.

[45:4]  ⁶⁶ tn Or “for the sake of truth.”

[45:4]  ⁶⁷ tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.

[45:4]  ⁶⁸ tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.

[51:19]  ⁶⁹ tn Or “desire, take delight in.”

[51:19]  ⁷⁰ tn Heb “then they will offer up bulls.” The third plural subject is indefinite.

[51:19]  ⁷¹ sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.

[53:6]  ⁷² tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[53:6]  ⁷³ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[53:6]  ⁷⁴ tn The verb form is jussive.

[53:6]  ⁷⁵ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[60:6]  ⁷⁶ tn Heb “in his holy place.”

[60:6]  ⁷⁷ sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.

[62:3]  ⁷⁸ tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”

[62:3]  ⁷⁹ tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.

[62:3]  ⁸⁰ tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).

[63:11]  ⁸¹ sn The psalmist probably refers to himself in the third person here.

[63:11]  ⁸² tn Heb “who swears [an oath] by him.”

[63:11]  ⁸³ tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.

[65:1]  ⁸⁴ sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.

[65:1]  ⁸⁵ tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”

[67:1]  ⁸⁶ sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.

[67:1]  ⁸⁷ tn Or “have mercy on us.”

[67:1]  ⁸⁸ tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.

[67:1]  ⁸⁹ tn Heb “may he cause his face to shine with us.”

[84:11]  ⁹⁰ tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

[84:11]  ⁹¹ tn Or “grace.”

[84:11]  ⁹² tn Heb “he does not withhold good to those walking in integrity.”

[89:14]  ⁹³ sn The Lord’s throne symbolizes his kingship.

[89:14]  ⁹⁴ tn Heb “are in front of your face.” The idiom can mean “confront” (Ps 17:13) or “meet, enter the presence of” (Ps 95:2).

[89:49]  ⁹⁵ sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.

[89:49]  ⁹⁶ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

[89:49]  ⁹⁷ tn Heb “[which] you swore on oath to David by your faithfulness.”

[98:3]  ⁹⁸ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁹⁹ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[110:3]  ¹⁰⁰ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ¹⁰¹ tn Heb “in the day of your power.”

[110:3]  ¹⁰² tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ¹⁰³ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ¹⁰⁴ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ¹⁰⁵ tn Heb “to you [is].”

[123:2]  ¹⁰⁶ sn Servants look to their master for food, shelter, and other basic needs.

[141:5]  ¹⁰⁷ tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

[141:5]  ¹⁰⁸ sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

[141:5]  ¹⁰⁹ tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

[142:4]  ¹¹⁰ tn Heb “there is no one who recognizes me.”

[142:4]  ¹¹¹ tn Heb “ a place of refuge perishes from me.”

[142:4]  ¹¹² tn Heb “there is no one who seeks for the sake of my life.”

[144:2]  ¹¹³ tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).

[144:2]  ¹¹⁴ tn Or “my elevated place.”

[144:2]  ¹¹⁵ tn Heb “the one who subdues nations beneath me.”