Mazmur 4:8

4:8 I will lie down and sleep peacefully, ¹ 

for you, Lord, make me safe and secure. ² 

Mazmur 5:3

5:3 Lord, in the morning ³  you will hear ⁴  me; ⁵ 

in the morning I will present my case to you ⁶  and then wait expectantly for an answer. ⁷ 

Mazmur 9:20

9:20 Terrify them, Lord! ⁸ 

Let the nations know they are mere mortals! ⁹  (Selah)

Mazmur 17:13

17:13 Rise up, Lord!

Confront him! ¹⁰  Knock him down! ¹¹ 

Use your sword to rescue me from the wicked man! ¹² 

Mazmur 41:4

41:4 As for me, I said: ¹³ 

“O Lord, have mercy on me!

Heal me, for I have sinned against you!

Mazmur 62:12

62:12 and you, O Lord, demonstrate loyal love. ¹⁴ 

For you repay men for what they do. ¹⁵ 

Mazmur 86:8

86:8 None can compare to you among the gods, O Lord!

Your exploits are incomparable! ¹⁶ 

Mazmur 89:50

89:50 Take note, O Lord, ¹⁷  of the way your servants are taunted, ¹⁸ 

and of how I must bear so many insults from people! ¹⁹ 

Mazmur 92:4

92:4 For you, O Lord, have made me happy by your work.

I will sing for joy because of what you have done. ²⁰ 

Mazmur 141:1

Psalm 141 ²¹ 

A psalm of David.

141:1 O Lord, I cry out to you. Come quickly to me!

Pay attention to me when I cry out to you!

[4:8]  ¹ tn Heb “in peace at the same time I will lie down and sleep.”

[4:8]  ² tn Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (lÿvadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord, make me secure.”

[5:3]  ³ sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).

[5:3]  ⁴ tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “Lord, in the morning hear me.”

[5:3]  ⁵ tn Heb “my voice.”

[5:3]  ⁶ tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.

[5:3]  ⁷ tn Heb “and I will watch.”

[9:20]  ⁸ tn Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (mora’; a reading that appears in some mss and finds support in several ancient textual witnesses).

[9:20]  ⁹ tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).

[17:13]  ¹⁰ tn Heb “Be in front of his face.”

[17:13]  ¹¹ tn Or “bring him to his knees.”

[17:13]  ¹² tn Heb “rescue my life from the wicked [one] [by] your sword.”

[41:4]  ¹³ sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.

[62:12]  ¹⁴ tn Heb “and to you, O Master, [is] loyal love.”

[62:12]  ¹⁵ 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.

[86:8]  ¹⁶ tn Heb “and there are none like your acts.”

[89:50]  ¹⁷ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

[89:50]  ¹⁸ tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew mss read the singular here, “your servant” (that is, the psalmist).

[89:50]  ¹⁹ tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).

[92:4]  ²⁰ tn Heb “the works of your hands.”

[141:1]  ²¹ sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.