Mazmur 4:4

4:4 Tremble with fear and do not sin! ¹ 

Meditate as you lie in bed, and repent of your ways! ²  (Selah)

Mazmur 10:5

10:5 He is secure at all times. ³ 

He has no regard for your commands; ⁴ 

he disdains all his enemies. ⁵ 

Mazmur 10:17

10:17 Lord, you have heard ⁶  the request ⁷  of the oppressed;

you make them feel secure because you listen to their prayer. ⁸ 

Mazmur 22:2

22:2 My God, I cry out during the day,

but you do not answer,

and during the night my prayers do not let up. ⁹ 

Mazmur 30:3

30:3 O Lord, you pulled me ¹⁰  up from Sheol;

you rescued me from among those descending into the grave. ¹¹ 

Mazmur 30:6-7

30:6 In my self-confidence I said,

“I will never be upended.” ¹² 

30:7 O Lord, in your good favor you made me secure. ¹³ 

Then you rejected me ¹⁴  and I was terrified.

Mazmur 36:5

36:5 O Lord, your loyal love reaches to the sky; ¹⁵ 

your faithfulness to the clouds. ¹⁶ 

Mazmur 36:10

36:10 Extend ¹⁷  your loyal love to your faithful followers, ¹⁸ 

and vindicate ¹⁹  the morally upright! ²⁰ 

Mazmur 41:12-13

41:12 As for me, you uphold ²¹  me because of my integrity; ²² 

you allow ²³  me permanent access to your presence. ²⁴ 

41:13 The Lord God of Israel deserves praise ²⁵ 

in the future and forevermore! ²⁶ 

We agree! We agree! ²⁷ 

Mazmur 44:22

44:22 Yet because of you ²⁸  we are killed all day long;

we are treated like ²⁹  sheep at the slaughtering block. ³⁰ 

Mazmur 46:5

46:5 God lives within it, ³¹  it cannot be moved. ³² 

God rescues it ³³  at the break of dawn. ³⁴ 

Mazmur 49:11

49:11 Their grave becomes their permanent residence,

their eternal dwelling place. ³⁵ 

They name their lands after themselves, ³⁶ 

Mazmur 50:16

50:16 God says this to the evildoer: ³⁷ 

“How can you declare my commands,

and talk about my covenant? ³⁸ 

Mazmur 62:12

62:12 and you, O Lord, demonstrate loyal love. ³⁹ 

For you repay men for what they do. ⁴⁰ 

Mazmur 68:10

68:10 for you live among them. ⁴¹ 

You sustain the oppressed with your good blessings, O God.

Mazmur 68:28

68:28 God has decreed that you will be powerful. ⁴² 

O God, you who have acted on our behalf, demonstrate your power,

Mazmur 69:16

69:16 Answer me, O Lord, for your loyal love is good! ⁴³ 

Because of your great compassion, turn toward me!

Mazmur 78:56

78:56 Yet they challenged and defied ⁴⁴  the sovereign God, ⁴⁵ 

and did not obey ⁴⁶  his commands. ⁴⁷ 

Mazmur 78:69

78:69 He made his sanctuary as enduring as the heavens above; ⁴⁸ 

as secure as the earth, which he established permanently. ⁴⁹ 

Mazmur 80:4

80:4 O Lord God, invincible warrior! ⁵⁰ 

How long will you remain angry at your people while they pray to you? ⁵¹ 

Mazmur 84:4

84:4 How blessed ⁵²  are those who live in your temple

and praise you continually! (Selah)

Mazmur 85:7

85:7 O Lord, show us your loyal love!

Bestow on us your deliverance!

Mazmur 86:5

86:5 Certainly ⁵³  O Lord, you are kind ⁵⁴  and forgiving,

and show great faithfulness to all who cry out to you.

Mazmur 86:13

86:13 For you will extend your great loyal love to me, ⁵⁵ 

and will deliver my life ⁵⁶  from the depths of Sheol. ⁵⁷ 

Mazmur 89:16

89:16 They rejoice in your name all day long,

and are vindicated ⁵⁸  by your justice.

Mazmur 89:24

89:24 He will experience my faithfulness and loyal love, ⁵⁹ 

and by my name he will win victories. ⁶⁰ 

Mazmur 89:33

89:33 But I will not remove ⁶¹  my loyal love from him,

nor be unfaithful to my promise. ⁶² 

Mazmur 99:7

99:7 He spoke to them from a pillar of cloud; ⁶³ 

they obeyed his regulations and the ordinance he gave them.

Mazmur 102:24

102:24 I say, “O my God, please do not take me away in the middle of my life! ⁶⁴ 

You endure through all generations. ⁶⁵ 

Mazmur 106:43

106:43 Many times he delivered ⁶⁶  them,

but they had a rebellious attitude, ⁶⁷ 

and degraded themselves ⁶⁸  by their sin.

Mazmur 108:1

Psalm 108 ⁶⁹ 

A song, a psalm of David.

108:1 I am determined, ⁷⁰  O God!

I will sing and praise you with my whole heart. ⁷¹ 

Mazmur 109:12

109:12 May no one show him kindness! ⁷² 

May no one have compassion ⁷³  on his fatherless children!

Mazmur 109:28

109:28 They curse, but you will bless. ⁷⁴ 

When they attack, they will be humiliated, ⁷⁵ 

but your servant will rejoice.

Mazmur 111:4

111:4 He does ⁷⁶  amazing things that will be remembered; ⁷⁷ 

the Lord is merciful and compassionate.

Mazmur 111:10

111:10 To obey the Lord is the fundamental principle for wise living; ⁷⁸ 

all who carry out his precepts acquire good moral insight. ⁷⁹ 

He will receive praise forever. ⁸⁰ 

Mazmur 115:1

Psalm 115 ⁸¹ 

115:1 Not to us, O Lord, not to us!

But to your name bring honor, ⁸² 

for the sake of your loyal love and faithfulness. ⁸³ 

Mazmur 119:88

119:88 Revive me with ⁸⁴  your loyal love,

that I might keep ⁸⁵  the rules you have revealed. ⁸⁶ 

Mazmur 122:4

122:4 The tribes go up ⁸⁷  there, ⁸⁸ 

the tribes of the Lord,

where it is required that Israel

give thanks to the name of the Lord. ⁸⁹ 

Mazmur 130:7

130:7 O Israel, hope in the Lord,

for the Lord exhibits loyal love, ⁹⁰ 

and is more than willing to deliver. ⁹¹ 

Mazmur 132:2

132:2 and how he made a vow to the Lord,

and swore an oath to the powerful ruler of Jacob. ⁹² 

Mazmur 132:7

132:7 Let us go to his dwelling place!

Let us worship ⁹³  before his footstool!

Mazmur 136:11

136:11 and led Israel out from their midst,

for his loyal love endures,

Mazmur 136:15-16

136:15 and tossed ⁹⁴  Pharaoh and his army into the Red Sea,

for his loyal love endures,

136:16 to the one who led his people through the wilderness,

for his loyal love endures,

Mazmur 138:8

138:8 The Lord avenges me. ⁹⁵ 

O Lord, your loyal love endures.

Do not abandon those whom you have made! ⁹⁶ 

Mazmur 141:8

141:8 Surely I am looking to you, ⁹⁷  O sovereign Lord.

In you I take shelter.

Do not expose me to danger! ⁹⁸ 

Mazmur 147:11

147:11 The Lord takes delight in his faithful followers, ⁹⁹ 

and in those who wait for his loyal love.

[4:4]  ¹ sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.

[4:4]  ² tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”

[10:5]  ³ tn Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”

[10:5]  ⁴ tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishÿfatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.

[10:5]  ⁵ tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.

[10:17]  ⁶ sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.

[10:17]  ⁷ tn Heb “desire.”

[10:17]  ⁸ tn Heb “you make firm their heart, you cause your ear to listen.”

[22:2]  ⁹ tn Heb “there is no silence to me.”

[30:3]  ¹⁰ tn Or “my life.”

[30:3]  ¹¹ tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”

[30:6]  ¹² sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).

[30:7]  ¹³ tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).

[30:7]  ¹⁴ tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).

[36:5]  ¹⁵ tn Heb “[is] in the heavens.”

[36:5]  ¹⁶ sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).

[36:10]  ¹⁷ tn Heb “draw out to full length.”

[36:10]  ¹⁸ 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]  ¹⁹ tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).

[36:10]  ²⁰ 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).

[41:12]  ²¹ tn Or “have upheld.” The perfect verbal form can be taken as generalizing/descriptive (present) or as a present perfect.

[41:12]  ²² sn Because of my integrity. See Pss 7:8; 25:21; 26:1, 11.

[41:12]  ²³ tn The prefixed verbal form with vav (ו) consecutive has the same aspectual function as the preceding perfect. It is either generalizing/descriptive (present) or has a present perfect nuance (“you have allowed”).

[41:12]  ²⁴ tn Heb “and you cause me to stand before you permanently.”

[41:13]  ²⁵ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[41:13]  ²⁶ tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

[41:13]  ²⁷ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.

[44:22]  ²⁸ 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]  ²⁹ tn Or “regarded as.”

[44:22]  ³⁰ tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.

[46:5]  ³¹ tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.

[46:5]  ³² tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.

[46:5]  ³³ tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.

[46:5]  ³⁴ tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).

[46:5]  sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).

[49:11]  ³⁵ tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (qÿvarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ’olam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.

[49:11]  ³⁶ sn Naming their lands after themselves is a claim of possession.

[50:16]  ³⁷ tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. 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, and cheat others (Ps 37:21).

[50:16]  ³⁸ tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).

[62:12]  ³⁹ tn Heb “and to you, O Master, [is] loyal love.”

[62:12]  ⁴⁰ tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”

[62:12]  sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.

[68:10]  ⁴¹ tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”

[68:28]  ⁴² tn Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).

[69:16]  ⁴³ tn Or “pleasant”; or “desirable.”

[78:56]  ⁴⁴ tn Or “tested and rebelled against.”

[78:56]  ⁴⁵ tn Heb “God, the Most High.”

[78:56]  ⁴⁶ tn Or “keep.”

[78:56]  ⁴⁷ tn Heb “his testimonies” (see Ps 25:10).

[78:69]  ⁴⁸ tc Heb “and he built like the exalting [ones] his sanctuary.” The phrase כְּמוֹ־רָמִים (kÿmo-ramim, “like the exalting [ones]”) is a poetic form of the comparative preposition followed by a participial form of the verb רוּם (rum, “be exalted”). The text should be emended to כִּמְרֹמִים (kimromim, “like the [heavenly] heights”). See Ps 148:1, where “heights” refers to the heavens above.

[78:69]  ⁴⁹ tn Heb “like the earth, [which] he established permanently.” The feminine singular suffix on the Hebrew verb יָסַד (yasad, “to establish”) refers to the grammatically feminine noun “earth.”

[80:4]  ⁵⁰ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (tsÿva’ot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” (meaning “armies”) has been rendered “invincible warrior.”

[80:4]  ⁵¹ tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition -בְּ (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.

[84:4]  ⁵² tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 12 and Pss 1:1; 2:12; 34:9; 41:1; 65:4; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[86:5]  ⁵³ tn Or “for.”

[86:5]  ⁵⁴ tn Heb “good.”

[86:13]  ⁵⁵ tn Heb “for your loyal love [is] great over me.”

[86:13]  ⁵⁶ tn Or “for he will have delivered my life.” The verb form indicates a future perfect here.

[86:13]  ⁵⁷ tn Or “lower Sheol.”

[89:16]  ⁵⁸ tn Heb “are lifted up.”

[89:24]  ⁵⁹ tn Heb “and my faithfulness and my loyal love [will be] with him.”

[89:24]  ⁶⁰ tn Heb “and by my name his horn will be lifted up.” 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 75:10; 92:10; Lam 2:17).

[89:33]  ⁶¹ tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.

[89:33]  ⁶² tn Heb “and I will not deal falsely with my faithfulness.”

[99:7]  ⁶³ sn A pillar of cloud. The psalmist refers to the reality described in Exod 33:9-10; Num 12:5; and Deut 31:15.

[102:24]  ⁶⁴ tn Heb “do not lift me up in the middle of my days.”

[102:24]  ⁶⁵ tn Heb “in a generation of generations [are] your years.”

[106:43]  ⁶⁶ tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).

[106:43]  ⁶⁷ tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).

[106:43]  ⁶⁸ tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.

[108:1]  ⁶⁹ sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).

[108:1]  ⁷⁰ tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.

[108:1]  ⁷¹ tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (“glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvodiy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”

[109:12]  ⁷² tn Heb “may there not be for him one who extends loyal love.”

[109:12]  ⁷³ tn Perhaps this refers to being generous (see Ps 37:21).

[109:28]  ⁷⁴ tn Another option is to translate the imperfect as a prayer/request (“may you bless”).

[109:28]  ⁷⁵ 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.

[111:4]  ⁷⁶ tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).

[111:4]  ⁷⁷ tn Heb “a memorial he had made for his amazing deeds.”

[111:10]  ⁷⁸ tn Heb “the beginning of wisdom [is] the fear of the Lord.”

[111:10]  ⁷⁹ tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.

[111:10]  ⁸⁰ tn Heb “his praise stands forever.”

[115:1]  ⁸¹ sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.

[115:1]  ⁸² tn Or “give glory.”

[115:1]  ⁸³ sn The psalmist asks the Lord to demonstrate his loyal love and faithfulness, not simply so Israel may benefit, but primarily so that the Lord will receive honor among the nations, who will recognize, contrary to their present view (see v. 2), that Israel’s God is committed to his people.

[119:88]  ⁸⁴ tn Heb “according to.”

[119:88]  ⁸⁵ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:88]  ⁸⁶ tn Heb “of your mouth.”

[122:4]  ⁸⁷ tn Or “went up.”

[122:4]  ⁸⁸ tn Heb “which is where the tribes go up.”

[122:4]  ⁸⁹ tn Heb “[it is] a statute for Israel to give thanks to the name of the Lord.”

[130:7]  ⁹⁰ tn Heb “for with the Lord [is] loyal love.”

[130:7]  ⁹¹ tn Heb “and abundantly with him [is] redemption.”

[132:2]  ⁹² tn Heb “the powerful [one] of Jacob.”

[132:7]  ⁹³ tn Or “bow down.”

[136:15]  ⁹⁴ tn Or “shook off.”

[138:8]  ⁹⁵ 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]  ⁹⁶ tn Heb “the works of your hands.” Many medieval Hebrew mss read the singular, “work of your hands.”

[141:8]  ⁹⁷ tn Heb “my eyes [are] toward you.”

[141:8]  ⁹⁸ 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.”

[147:11]  ⁹⁹ tn Heb “those who fear him.”