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 11:5

11:5 The Lord approves of ³  the godly, ⁴ 

but he ⁵  hates ⁶  the wicked and those who love to do violence. ⁷ 

Mazmur 14:3

14:3 Everyone rejects God; ⁸ 

they are all morally corrupt. ⁹ 

None of them does what is right, ¹⁰ 

not even one!

Mazmur 19:4

19:4 Yet its voice ¹¹  echoes ¹²  throughout the earth;

its ¹³  words carry ¹⁴  to the distant horizon. ¹⁵ 

In the sky ¹⁶  he has pitched a tent for the sun. ¹⁷ 

Mazmur 25:3

25:3 Certainly none who rely on you will be humiliated.

Those who deal in treachery will be thwarted ¹⁸  and humiliated.

Mazmur 29:9

29:9 The Lord’s shout bends ¹⁹  the large trees ²⁰ 

and strips ²¹  the leaves from the forests. ²² 

Everyone in his temple says, “Majestic!” ²³ 

Mazmur 31:8

31:8 You do not deliver me over to the power of the enemy;

you enable me to stand ²⁴  in a wide open place.

Mazmur 37:35

37:35 I have seen ruthless evil men ²⁵ 

growing in influence, like a green tree grows in its native soil. ²⁶ 

Mazmur 38:15

38:15 Yet ²⁷  I wait for you, O Lord!

You will respond, O Lord, my God!

Mazmur 44:7

44:7 For you deliver ²⁸  us from our enemies;

you humiliate ²⁹  those who hate us.

Mazmur 44:17

44:17 All this has happened to us, even though we have not rejected you ³⁰ 

or violated your covenant with us. ³¹ 

Mazmur 53:3

53:3 Everyone rejects God; ³² 

they are all morally corrupt. ³³ 

None of them does what is right, ³⁴ 

not even one!

Mazmur 62:5

62:5 Patiently wait for God alone, my soul! ³⁵ 

For he is the one who gives me confidence. ³⁶ 

Mazmur 68:21

68:21 Indeed God strikes the heads of his enemies,

the hairy foreheads of those who persist in rebellion. ³⁷ 

Mazmur 77:19

77:19 You walked through the sea; ³⁸ 

you passed through the surging waters, ³⁹ 

but left no footprints. ⁴⁰ 

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 ⁴¹  his commands.

Mazmur 78:52

78:52 Yet he brought out his people like sheep;

he led them through the wilderness like a flock.

Mazmur 103:11

103:11 For as the skies are high above the earth,

so his loyal love towers ⁴²  over his faithful followers. ⁴³ 

Mazmur 115:1

Psalm 115 ⁴⁴ 

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

But to your name bring honor, ⁴⁵ 

for the sake of your loyal love and faithfulness. ⁴⁶ 

Mazmur 126:6

126:6 The one who weeps as he walks along, carrying his bag ⁴⁷  of seed,

will certainly come in with a shout of joy, carrying his sheaves of grain. ⁴⁸ 

Mazmur 138:6

138:6 Though the Lord is exalted, he takes note of the lowly,

and recognizes the proud from far away.

Mazmur 141:8

141:8 Surely I am looking to you, ⁴⁹  O sovereign Lord.

In you I take shelter.

Do not expose me to danger! ⁵⁰ 

[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.”

[11:5]  ³ tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).

[11:5]  ⁴ tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.

[11:5]  ⁵ tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.

[11:5]  ⁶ sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.

[11:5]  ⁷ tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. 2 and 6.

[14:3]  ⁸ tn Heb “everyone turns aside.”

[14:3]  ⁹ tn Heb “together they are corrupt.”

[14:3]  ¹⁰ tn Heb “there is none that does good.”

[19:4]  ¹¹ tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.

[19:4]  ¹² tn Heb “goes out,” or “proceeds forth.”

[19:4]  ¹³ tn Heb “their” (see the note on the word “its” in v. 3).

[19:4]  ¹⁴ tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.

[19:4]  ¹⁵ tn Heb “to the end of the world.”

[19:4]  ¹⁶ tn Heb “in them” (i.e., the heavens).

[19:4]  ¹⁷ sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.

[25:3]  ¹⁸ tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).

[29:9]  ¹⁹ tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.

[29:9]  ²⁰ tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (’ayyalot, “deer”) to אֵילוֹת (’elot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (’ayyalim).

[29:9]  ²¹ tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.

[29:9]  ²² tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).

[29:9]  sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.

[29:9]  ²³ tn Heb “In his temple, all of it says, ‘Glory.’”

[31:8]  ²⁴ tn Heb “you cause my feet to stand.”

[37:35]  ²⁵ tn The Hebrew uses the representative singular again here.

[37:35]  ²⁶ tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.

[38:15]  ²⁷ tn Or perhaps “surely.”

[44:7]  ²⁸ tn Or “have delivered,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).

[44:7]  ²⁹ tn Or “have humiliated,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).

[44:17]  ³⁰ tn Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used.

[44:17]  ³¹ tn Heb “and we did not deal falsely with your covenant.”

[53:3]  ³² tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol) instead of כֻּלּוֹ, and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).

[53:3]  ³³ tn Heb “together they are corrupt.”

[53:3]  ³⁴ tn Heb “there is none that does good.”

[62:5]  ³⁵ tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.

[62:5]  ³⁶ tn Heb “for from him [is] my hope.”

[68:21]  ³⁷ tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.

[77:19]  ³⁸ tn Heb “in the sea [was] your way.”

[77:19]  ³⁹ tn Heb “and your paths [were] in the mighty waters.”

[77:19]  ⁴⁰ tn Heb “and your footprints were not known.”

[78:7]  ⁴¹ tn Heb “keep.”

[103:11]  ⁴² tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[103:11]  ⁴³ tn Heb “those who fear him.”

[115:1]  ⁴⁴ 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]  ⁴⁵ tn Or “give glory.”

[115:1]  ⁴⁶ 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.

[126:6]  ⁴⁷ tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.

[126:6]  ⁴⁸ tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.

[126:6]  sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.

[141:8]  ⁴⁹ tn Heb “my eyes [are] toward you.”

[141:8]  ⁵⁰ 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.”