Mazmur 52:2

52:2 Your tongue carries out your destructive plans; ¹ 

it is as effective as a sharp razor, O deceiver. ² 

Mazmur 61:6

61:6 Give the king long life!

Make his lifetime span several generations! ³ 

Mazmur 73:24

73:24 You guide ⁴  me by your wise advice,

and then you will lead me to a position of honor. ⁵ 

Mazmur 110:7

110:7 From the stream along the road he drinks;

then he lifts up his head. ⁶ 

Mazmur 116:2

116:2 and listened to me. ⁷ 

As long as I live, I will call to him when I need help. ⁸ 

Mazmur 119:33

ה (He)

119:33 Teach me, O Lord, the lifestyle prescribed by your statutes, ⁹ 

so that I might observe it continually. ¹⁰ 

Mazmur 119:54

119:54 Your statutes have been my songs ¹¹ 

in the house where I live. ¹² 

Mazmur 119:95

119:95 The wicked prepare to kill me, ¹³ 

yet I concentrate on your rules.

Mazmur 140:2

140:2 who plan ways to harm me. ¹⁴ 

All day long they stir up conflict. ¹⁵ 

Mazmur 146:2

146:2 I will praise the Lord as long as I live!

I will sing praises to my God as long as I exist!

[52:2]  ¹ tn Heb “destruction your tongue devises.”

[52:2]  ² tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.

[61:6]  ³ tn Heb “days upon days of the king add, his years like generation and generation.”

[61:6]  sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.

[73:24]  ⁴ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ⁵ tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[110:7]  ⁶ tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).

[116:2]  ⁷ tn Heb “because he turned his ear to me.”

[116:2]  ⁸ tn Heb “and in my days I will cry out.”

[119:33]  ⁹ tn Heb “the way of your statutes.”

[119:33]  ¹⁰ tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (’eqev) is understood to mean “end” here. Another option is to take עֵקֶב (’eqev) as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”

[119:54]  ¹¹ tn Heb “songs were your statutes to me.”

[119:54]  ¹² tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).

[119:95]  ¹³ tn Heb “the wicked wait for me to kill me.”

[140:2]  ¹⁴ tn Heb “they devise wicked [plans] in [their] mind.”

[140:2]  ¹⁵ tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.