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 12:3

12:3 May the Lord cut off ³  all flattering lips,

and the tongue that boasts! ⁴ 

Mazmur 21:13

21:13 Rise up, O Lord, in strength! ⁵ 

We will sing and praise ⁶  your power!

Mazmur 34:2

34:2 I will boast ⁷  in the Lord;

let the oppressed hear and rejoice! ⁸ 

Mazmur 39:4

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

and the brevity of life! ⁹ 

Let me realize how quickly my life will pass! ¹⁰ 

Mazmur 54:5

54:5 May those who wait to ambush me ¹¹  be repaid for their evil! ¹² 

As a demonstration of your faithfulness, ¹³  destroy them!

Mazmur 55:6

55:6 I say, ¹⁴  “I wish I had wings like a dove!

I would fly away and settle in a safe place!

Mazmur 55:9

55:9 Confuse them, ¹⁵  O Lord!

Frustrate their plans! ¹⁶ 

For I see violence and conflict in the city.

Mazmur 63:2

63:2 Yes, ¹⁷  in the sanctuary I have seen you, ¹⁸ 

and witnessed ¹⁹  your power and splendor.

Mazmur 68:26

68:26 In your large assemblies praise God,

the Lord, in the assemblies of Israel! ²⁰ 

Mazmur 69:29

69:29 I am oppressed and suffering!

O God, deliver and protect me! ²¹ 

Mazmur 69:34

69:34 Let the heavens and the earth praise him,

along with the seas and everything that swims in them!

Mazmur 72:8

72:8 May he rule ²²  from sea to sea, ²³ 

and from the Euphrates River ²⁴  to the ends of the earth!

Mazmur 80:2

80:2 In the sight of Ephraim, Benjamin, and Manasseh reveal ²⁵  your power!

Come and deliver us! ²⁶ 

Mazmur 80:7

80:7 O God, invincible warrior, ²⁷  restore us!

Smile on us! ²⁸  Then we will be delivered! ²⁹ 

Mazmur 80:19

80:19 O Lord God, invincible warrior, ³⁰  restore us!

Smile on us! ³¹  Then we will be delivered! ³² 

Mazmur 83:9

83:9 Do to them as you did to Midian ³³  –

as you did to Sisera and Jabin at the Kishon River! ³⁴ 

Mazmur 102:15

102:15 The nations will respect the reputation of the Lord, ³⁵ 

and all the kings of the earth will respect ³⁶  his splendor,

Mazmur 102:18

102:18 The account of his intervention ³⁷  will be recorded for future generations;

people yet to be born will praise the Lord.

Mazmur 108:6

108:6 Deliver by your power ³⁸  and answer me,

so that the ones you love may be safe. ³⁹ 

Mazmur 115:1

Psalm 115 ⁴⁰ 

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

But to your name bring honor, ⁴¹ 

for the sake of your loyal love and faithfulness. ⁴² 

Mazmur 119:40

119:40 Look, I long for your precepts.

Revive me with your deliverance! ⁴³ 

Mazmur 119:74

119:74 Your loyal followers will be glad when they see me, ⁴⁴ 

for I find hope in your word.

Mazmur 129:8

129:8 Those who pass by will not say, ⁴⁵ 

“May you experience the Lord’s blessing!

We pronounce a blessing on you in the name of the Lord.”

Mazmur 140:11

140:11 A slanderer ⁴⁶  will not endure on ⁴⁷  the earth;

calamity will hunt down a violent man and strike him down. ⁴⁸ 

Mazmur 145:7

145:7 They will talk about the fame of your great kindness, ⁴⁹ 

and sing about your justice. ⁵⁰ 

Mazmur 145:21

145:21 My mouth will praise the Lord. ⁵¹ 

Let all who live ⁵²  praise his holy name forever!

Mazmur 148:13

148:13 Let them praise the name of the Lord,

for his name alone is exalted;

his majesty extends over the earth and sky.

[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.”

[12:3]  ³ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord cut off”), not indicative (“The Lord will cut off”; see also Ps 109:15 and Mal 2:12). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[12:3]  ⁴ tn Heb “a tongue speaking great [things].”

[21:13]  ⁵ tn Heb “in your strength,” but English idiom does not require the pronoun.

[21:13]  sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.

[21:13]  ⁶ tn Heb “sing praise.”

[34:2]  ⁷ tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.

[34:2]  ⁸ tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).

[39:4]  ⁹ tn Heb “Cause me to know, O Lord, my end; and the measure of my days, what it is!”

[39:4]  ¹⁰ tn Heb “Let me know how transient I am!”

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

[54:5]  ¹² tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.

[54:5]  ¹³ tn Heb “in [or “by”] your faithfulness.”

[55:6]  ¹⁴ tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.

[55:9]  ¹⁵ tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).

[55:9]  ¹⁶ tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”

[63:2]  ¹⁷ tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).

[63:2]  ¹⁸ tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”

[63:2]  ¹⁹ tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.

[68:26]  ²⁰ tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bÿmiqra’ey, “in the assemblies of [Israel]”).

[69:29]  ²¹ tn Heb “your deliverance, O God, may it protect me.”

[72:8]  ²² tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.

[72:8]  ²³ sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.

[72:8]  ²⁴ tn Heb “the river,” a reference to the Euphrates.

[80:2]  ²⁵ tn Heb “stir up”; “arouse.”

[80:2]  ²⁶ tn Heb “come for our deliverance.”

[80:7]  ²⁷ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי 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. See also v. 4 for a similar construction.

[80:7]  ²⁸ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

[80:7]  ²⁹ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[80:19]  ³⁰ tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי 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. See also vv. 4, 7, 14 for a similar construction.

[80:19]  ³¹ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

[80:19]  ³² tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[83:9]  ³³ tn Heb “do to them like Midian.”

[83:9]  ³⁴ sn The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8) and to Barak’s victory over Jabin’s army, which was led by his general Sisera (Judg 4-5).

[102:15]  ³⁵ tn Heb “will fear the name of the Lord.” To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).

[102:15]  ³⁶ tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).

[102:18]  ³⁷ tn The Hebrew text has simply “this,” referring to the anticipated divine intervention on behalf of Zion (vv. 13, 16-17). The referent has been specified in the translation for clarity.

[108:6]  ³⁸ tn Heb “right hand.”

[108:6]  ³⁹ tn Or “may be rescued.” The lines are actually reversed in the Hebrew text: “So that the ones you love may be rescued, deliver by your power and answer me.”

[115:1]  ⁴⁰ 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]  ⁴¹ tn Or “give glory.”

[115:1]  ⁴² 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.

[119:40]  ⁴³ tn Or “righteousness.”

[119:74]  ⁴⁴ tn Heb “those who fear you will see me and rejoice.”

[129:8]  ⁴⁵ tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.

[140:11]  ⁴⁶ tn Heb “a man of a tongue.”

[140:11]  ⁴⁷ tn Heb “be established in.”

[140:11]  ⁴⁸ tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.

[145:7]  ⁴⁹ tn Heb “the fame of the greatness of your goodness.”

[145:7]  ⁵⁰ tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”

[145:21]  ⁵¹ tn Heb “the praise of the Lord my mouth will speak.”

[145:21]  ⁵² tn Heb “all flesh.”