Mazmur 4:6

4:6 Many say, “Who can show us anything good?”

Smile upon us, Lord! ¹ 

Mazmur 5:8

5:8 Lord, lead me in your righteousness ² 

because of those who wait to ambush me, ³ 

remove the obstacles in the way in which you are guiding me! ⁴ 

Mazmur 9:19

9:19 Rise up, Lord! ⁵ 

Don’t let men be defiant! ⁶ 

May the nations be judged in your presence!

Mazmur 10:11

10:11 He says to himself, ⁷ 

“God overlooks it;

he does not pay attention;

he never notices.” ⁸ 

Mazmur 16:11

16:11 You lead me in ⁹  the path of life; ¹⁰ 

I experience absolute joy in your presence; ¹¹ 

you always give me sheer delight. ¹² 

Mazmur 17:13

17:13 Rise up, Lord!

Confront him! ¹³  Knock him down! ¹⁴ 

Use your sword to rescue me from the wicked man! ¹⁵ 

Mazmur 18:42

18:42 I grind them as fine windblown dust; ¹⁶ 

I beat them underfoot ¹⁷  like clay ¹⁸  in the streets.

Mazmur 19:14

19:14 May my words and my thoughts

be acceptable in your sight, ¹⁹ 

O Lord, my sheltering rock ²⁰  and my redeemer. ²¹ 

Mazmur 21:6

21:6 For you grant him lasting blessings;

you give him great joy by allowing him into your presence. ²² 

Mazmur 21:9

21:9 You burn them up like a fiery furnace ²³  when you appear; ²⁴ 

the Lord angrily devours them; ²⁵ 

the fire consumes them.

Mazmur 23:5

23:5 You prepare a feast before me ²⁶ 

in plain sight of my enemies.

You refresh ²⁷  my head with oil;

my cup is completely full. ²⁸ 

Mazmur 30:7

30:7 O Lord, in your good favor you made me secure. ²⁹ 

Then you rejected me ³⁰  and I was terrified.

Mazmur 31:20

31:20 You hide them with you, where they are safe from the attacks ³¹  of men; ³² 

you conceal them in a shelter, where they are safe from slanderous attacks. ³³ 

Mazmur 42:2

42:2 I thirst ³⁴  for God,

for the living God.

I say, ³⁵  “When will I be able to go and appear in God’s presence?” ³⁶ 

Mazmur 50:3

50:3 Our God approaches and is not silent; ³⁷ 

consuming fire goes ahead of him

and all around him a storm rages. ³⁸ 

Mazmur 51:11

51:11 Do not reject me! ³⁹ 

Do not take your Holy Spirit ⁴⁰  away from me! ⁴¹ 

Mazmur 55:3

55:3 because of what the enemy says, ⁴² 

and because of how the wicked ⁴³  pressure me, ⁴⁴ 

for they hurl trouble ⁴⁵  down upon me ⁴⁶ 

and angrily attack me.

Mazmur 57:6

57:6 They have prepared a net to trap me; ⁴⁷ 

I am discouraged. ⁴⁸ 

They have dug a pit for me. ⁴⁹ 

They will fall ⁵⁰  into it! (Selah)

Mazmur 61:3

61:3 Indeed, ⁵¹  you are ⁵²  my shelter,

a strong tower that protects me from the enemy. ⁵³ 

Mazmur 61:7

61:7 May he reign ⁵⁴  forever before God!

Decree that your loyal love and faithfulness should protect him. ⁵⁵ 

Mazmur 67:1

Psalm 67 ⁵⁶ 

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

67:1 May God show us his favor ⁵⁷  and bless us! ⁵⁸ 

May he smile on us! ⁵⁹  (Selah)

Mazmur 68:1

Psalm 68 ⁶⁰ 

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

68:1 God springs into action! ⁶¹ 

His enemies scatter;

his adversaries ⁶²  run from him. ⁶³ 

Mazmur 68:4

68:4 Sing to God! Sing praises to his name!

Exalt the one who rides on the clouds! ⁶⁴ 

For the Lord is his name! ⁶⁵ 

Rejoice before him!

Mazmur 69:17

69:17 Do not ignore ⁶⁶  your servant,

for I am in trouble! Answer me right away! ⁶⁷ 

Mazmur 72:17

72:17 May his fame endure! ⁶⁸ 

May his dynasty last as long as the sun remains in the sky! ⁶⁹ 

May they use his name when they formulate their blessings! ⁷⁰ 

May all nations consider him to be favored by God! ⁷¹ 

Mazmur 76:7

76:7 You are awesome! Yes, you!

Who can withstand your intense anger? ⁷² 

Mazmur 78:55

78:55 He drove the nations out from before them;

he assigned them their tribal allotments ⁷³ 

and allowed the tribes of Israel to settle down. ⁷⁴ 

Mazmur 79:11

79:11 Listen to the painful cries of the prisoners! ⁷⁵ 

Use your great strength to set free those condemned to die! ⁷⁶ 

Mazmur 80:2

80:2 In the sight of Ephraim, Benjamin, and Manasseh reveal ⁷⁷  your power!

Come and deliver us! ⁷⁸ 

Mazmur 86:9

86:9 All the nations, whom you created,

will come and worship you, ⁷⁹  O Lord.

They will honor your name.

Mazmur 89:14-15

89:14 Equity and justice are the foundation of your throne. ⁸⁰ 

Loyal love and faithfulness characterize your rule. ⁸¹ 

89:15 How blessed are the people who worship you! ⁸² 

O Lord, they experience your favor. ⁸³ 

Mazmur 98:9

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ⁸⁴ 

and the nations in a just manner.

Mazmur 104:15

104:15 as well as wine that makes people feel so good, ⁸⁵ 

and so they can have oil to make their faces shine, ⁸⁶ 

as well as food that sustains people’s lives. ⁸⁷ 

Mazmur 104:29

104:29 When you ignore them, they panic. ⁸⁸ 

When you take away their life’s breath, they die

and return to dust.

Mazmur 106:23

106:23 He threatened ⁸⁹  to destroy them,

but ⁹⁰  Moses, his chosen one, interceded with him ⁹¹ 

and turned back his destructive anger. ⁹² 

Mazmur 140:13

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

the morally upright will live in your presence.

Mazmur 143:2

143:2 Do not sit in judgment on ⁹³  your servant,

for no one alive is innocent before you. ⁹⁴ 

[4:6]  ¹ tn Heb “lift up upon us the light of your face, Lord.” The verb נסה is apparently an alternate form of נשׂא, “lift up.” See GKC 217 §76.b. The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

[4:6]  sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.

[5:8]  ² tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.

[5:8]  ³ tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.

[5:8]  ⁴ tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).

[9:19]  ⁵ sn Rise up, Lord! …May the nations be judged. The psalm concludes with a petition that the Lord would continue to exercise his justice as he has done in the recent crisis.

[9:19]  ⁶ tn Or “prevail.”

[10:11]  ⁷ tn Heb “he says in his heart.” See v. 6.

[10:11]  ⁸ tn Heb “God forgets, he hides his face, he never sees.”

[16:11]  ⁹ tn Heb “cause me to know”; or “cause me to experience.”

[16:11]  ¹⁰ tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.

[16:11]  ¹¹ tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.

[16:11]  ¹² tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

[17:13]  ¹³ tn Heb “Be in front of his face.”

[17:13]  ¹⁴ tn Or “bring him to his knees.”

[17:13]  ¹⁵ tn Heb “rescue my life from the wicked [one] [by] your sword.”

[18:42]  ¹⁶ tn Heb “I pulverize them like dust upon the face of the wind.” The phrase “upon the face of” here means “before.” 2 Sam 22:43 reads, “like dust of the earth.”

[18:42]  ¹⁷ tc Ps 18:42 reads, “I empty them out” (Hiphil of ריק), while 2 Sam 22:43 reads, “I crush them, I stomp on them” (juxtaposing the synonyms דקק and רקע). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; “empty out” does not form as good a parallel with “grind, pulverize” in the parallel line.

[18:42]  ¹⁸ tn Or “mud.”

[19:14]  ¹⁹ tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”

[19:14]  ²⁰ tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”

[19:14]  ²¹ tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.

[21:6]  ²² tn Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a.

[21:9]  ²³ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ²⁴ tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ²⁵ tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[23:5]  ²⁶ sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.

[23:5]  ²⁷ tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.

[23:5]  ²⁸ tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.

[30:7]  ²⁹ 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]  ³⁰ 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).

[31:20]  ³¹ tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”

[31:20]  ³² tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.

[31:20]  ³³ tn Heb “you conceal them in a shelter from the strife of tongues.”

[42:2]  ³⁴ tn Or “my soul thirsts.”

[42:2]  ³⁵ tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.

[42:2]  ³⁶ tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’era’eh, “I will appear”) to a Qal אֶרְאֶה (’er’eh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).

[50:3]  ³⁷ tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”

[50:3]  ³⁸ tn Heb “fire before him devours, and around him it is very stormy.”

[51:11]  ³⁹ tn Heb “do not cast me away from before you.”

[51:11]  ⁴⁰ sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”

[51:11]  ⁴¹ sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).

[55:3]  ⁴² tn Heb “because of [the] voice of [the] enemy.”

[55:3]  ⁴³ tn The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.

[55:3]  ⁴⁴ tn Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (’aqah, “pressure”).

[55:3]  ⁴⁵ tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.

[55:3]  ⁴⁶ tc The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form יַמְטֵר (yamter, “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS).

[57:6]  ⁴⁷ tn Heb “for my feet.”

[57:6]  ⁴⁸ tn Heb “my life bends low.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[57:6]  ⁴⁹ tn Heb “before me.”

[57:6]  ⁵⁰ tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.

[61:3]  ⁵¹ tn Or “for.”

[61:3]  ⁵² tn Or “have been.”

[61:3]  ⁵³ tn Heb “a strong tower from the face of an enemy.”

[61:7]  ⁵⁴ tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.

[61:7]  ⁵⁵ tn Heb “loyal love and faithfulness appoint, let them protect him.”

[67:1]  ⁵⁶ 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]  ⁵⁷ tn Or “have mercy on us.”

[67:1]  ⁵⁸ 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]  ⁵⁹ tn Heb “may he cause his face to shine with us.”

[68:1]  ⁶⁰ sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.

[68:1]  ⁶¹ tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.

[68:1]  ⁶² tn Heb “those who hate him.”

[68:1]  ⁶³ sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord! Then your enemies will be scattered and your adversaries will run from you.”

[68:4]  ⁶⁴ tn Traditionally the Hebrew term עֲרָבוֹת (’aravot) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33, which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (’aravah, “cloud”) is cognate with Akkadian urpatu/erpetu and with Ugaritic ’rpt. The phrase rkb ’rpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.

[68:4]  ⁶⁵ tc Heb “in the Lord his name.” If the MT is retained, the preposition -בְ (bet) is introducing the predicate (the so-called bet of identity), “the Lord is his name.” However, some prefer to emend the text to כִּי יָהּ שְׁמוֹ (ki yah shÿmo, “for Yah is his name”). This emendation, reflected in the present translation, assumes a confusion of bet (ב) and kaf (כ) and haplography of yod (י).

[69:17]  ⁶⁶ tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).

[69:17]  ⁶⁷ tn Or “quickly.”

[72:17]  ⁶⁸ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ⁶⁹ tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

[72:17]  ⁷⁰ tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

[72:17]  ⁷¹ tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[76:7]  ⁷² tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).

[78:55]  ⁷³ tn Heb “he caused to fall [to] them with a measuring line an inheritance.”

[78:55]  ⁷⁴ tn Heb “and caused the tribes of Israel to settle down in their tents.”

[79:11]  ⁷⁵ tn Heb “may the painful cry of the prisoner come before you.”

[79:11]  ⁷⁶ tn Heb “according to the greatness of your arm leave the sons of death.” God’s “arm” here symbolizes his strength to deliver. The verbal form הוֹתֵר (hoter) is a Hiphil imperative from יָתַר (yatar, “to remain; to be left over”). Here it must mean “to leave over; to preserve.” However, it is preferable to emend the form to הַתֵּר (hatter), a Hiphil imperative from נָתַר (natar, “be free”). The Hiphil form is used in Ps 105:20 of Pharaoh freeing Joseph from prison. The phrase “sons of death” (see also Ps 102:21) is idiomatic for those condemned to die.

[80:2]  ⁷⁷ tn Heb “stir up”; “arouse.”

[80:2]  ⁷⁸ tn Heb “come for our deliverance.”

[86:9]  ⁷⁹ tn Or “bow down before you.”

[89:14]  ⁸⁰ sn The Lord’s throne symbolizes his kingship.

[89:14]  ⁸¹ 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).

[89:15]  ⁸² tn Heb “who know the shout.” “Shout” here refers to the shouts of the Lord’s worshipers (see Pss 27:6; 33:3; 47:5).

[89:15]  ⁸³ tn Heb “in the light of your face they walk.” The idiom “light of your face” 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; 80:3, 7, 19; Dan 9:17).

[98:9]  ⁸⁴ tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).

[104:15]  ⁸⁵ tn Heb “and wine [that] makes the heart of man happy.”

[104:15]  ⁸⁶ tn Heb “to make [the] face shine from oil.” The Hebrew verb צָהַל (tsahal, “to shine”) occurs only here in the OT. It appears to be an alternate form of צָהַר (tsahar), a derivative from צָהָרִים (tsaharim, “noon”).

[104:15]  ⁸⁷ tn Heb “and food [that] sustains the heart of man.”

[104:29]  ⁸⁸ tn Heb “you hide your face, they are terrified.”

[106:23]  ⁸⁹ tn Heb “and he said.”

[106:23]  ⁹⁰ tn Heb “if not,” that is, “[and would have] if [Moses] had not.”

[106:23]  ⁹¹ tn Heb “stood in the gap before him.”

[106:23]  ⁹² tn Heb “to turn back his anger from destroying.”

[106:23]  sn Verses 19-23 describe the events of Exod 32:1-35.

[143:2]  ⁹³ tn Heb “do not enter into judgment with.”

[143:2]  ⁹⁴ tn Heb “for no one living is innocent before you.”