Mazmur 57:7
Konteks57:7 I am determined, 1 O God! I am determined!
I will sing and praise you!
Mazmur 67:3
Konteks67:3 Let the nations thank you, O God!
Let all the nations thank you! 2
Mazmur 74:16
Konteks74:16 You established the cycle of day and night; 3
you put the moon 4 and sun in place. 5
Mazmur 80:3
Konteks80:3 O God, restore us!
Smile on us! 6 Then we will be delivered! 7
Mazmur 84:9
Konteks84:9 O God, take notice of our shield! 8
Show concern for your chosen king! 9
Mazmur 88:14
Konteks88:14 O Lord, why do you reject me,
and pay no attention to me? 10
Mazmur 89:15
Konteks89:15 How blessed are the people who worship you! 11
O Lord, they experience your favor. 12
Mazmur 90:13
Konteks90:13 Turn back toward us, O Lord!
How long must this suffering last? 13
Have pity on your servants! 14
Mazmur 119:72
Konteks119:72 The law you have revealed is more important to me
than thousands of pieces of gold and silver. 15
Mazmur 119:135
Konteks119:135 Smile 16 on your servant!
Teach me your statutes!
Mazmur 132:10
Konteks132:10 For the sake of David, your servant,
do not reject your chosen king! 17
Mazmur 145:4
Konteks145:4 One generation will praise your deeds to another,
and tell about your mighty acts! 18
Mazmur 145:11
Konteks145:11 They will proclaim the splendor of your kingdom;
they will tell about your power,
[57:7] 1 tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.
[67:3] 2 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.
[74:16] 3 tn Heb “To you [is] day, also to you [is] night.”
[74:16] 4 tn Heb “[the] light.” Following the reference to “day and night” and in combination with “sun,” it is likely that the Hebrew term מָאוֹר (ma’or, “light”) refers here to the moon.
[74:16] 5 tn Heb “you established [the] light and [the] sun.”
[80:3] 6 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).
[80:3] 7 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.
[84:9] 8 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “your anointed one” here and with “our king” in Ps 89:18.
[84:9] 9 tn Heb “look [on] the face of your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 89:38, 51; 132:10, 17).
[88:14] 10 tn Heb “[why] do you hide your face from me?”
[89:15] 11 tn Heb “who know the shout.” “Shout” here refers to the shouts of the
[89:15] 12 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).
[90:13] 13 tn Heb “Return, O
[90:13] 14 tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (’al) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.
[119:72] 15 tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”
[119:135] 16 tn Heb “cause your face to shine.”
[132:10] 17 tn Heb “do not turn away the face of your anointed one.”
[145:4] 18 tn The prefixed verbal forms in v. 4 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 one generation praise…and tell about.”
