Mazmur 72:8

72:8 May he rule ¹  from sea to sea, ² 

and from the Euphrates River ³  to the ends of the earth!

Mazmur 94:3

94:3 O Lord, how long will the wicked,

how long will the wicked celebrate? ⁴ 

Mazmur 49:19

49:19 But he will join his ancestors; ⁵ 

they will never again see the light of day. ⁶ 

Mazmur 57:10

57:10 For your loyal love extends beyond the sky, ⁷ 

and your faithfulness reaches the clouds.

Mazmur 119:107

119:107 I am suffering terribly.

O Lord, revive me with your word! ⁸ 

Mazmur 135:8

135:8 He struck down the firstborn of Egypt,

including both men and animals.

Mazmur 13:1-2

Psalm 13 ⁹ 

For the music director; a psalm of David.

13:1 How long, Lord, will you continue to ignore me? ¹⁰ 

How long will you pay no attention to me? ¹¹ 

13:2 How long must I worry, ¹² 

and suffer in broad daylight? ¹³ 

How long will my enemy gloat over me? ¹⁴ 

Mazmur 71:18

71:18 Even when I am old and gray, ¹⁵ 

O God, do not abandon me,

until I tell the next generation about your strength,

and those coming after me about your power. ¹⁶ 

Mazmur 18:37

18:37 I chase my enemies and catch ¹⁷  them;

I do not turn back until I wipe them out.

Mazmur 36:5

36:5 O Lord, your loyal love reaches to the sky; ¹⁸ 

your faithfulness to the clouds. ¹⁹ 

Mazmur 38:8

38:8 I am numb with pain and severely battered; ²⁰ 

I groan loudly because of the anxiety I feel. ²¹ 

Mazmur 65:2

65:2 You hear prayers; ²² 

all people approach you. ²³ 

Mazmur 71:17

71:17 O God, you have taught me since I was young,

and I am still declaring ²⁴  your amazing deeds.

Mazmur 72:7

72:7 During his days the godly will flourish; ²⁵ 

peace will prevail as long as the moon remains in the sky. ²⁶ 

Mazmur 73:17

73:17 Then I entered the precincts of God’s temple, ²⁷ 

and understood the destiny of the wicked. ²⁸ 

Mazmur 80:11

80:11 Its branches reached the Mediterranean Sea, ²⁹ 

and its shoots the Euphrates River. ³⁰ 

Mazmur 82:2

82:2 He says, ³¹  “How long will you make unjust legal decisions

and show favoritism to the wicked? ³²  (Selah)

Mazmur 83:17

83:17 May they be humiliated and continually terrified! ³³ 

May they die in shame! ³⁴ 

Mazmur 90:3

90:3 You make mankind return ³⁵  to the dust, ³⁶ 

and say, “Return, O people!”

Mazmur 90:13

90:13 Turn back toward us, O Lord!

How long must this suffering last? ³⁷ 

Have pity on your servants! ³⁸ 

Mazmur 94:13

94:13 in order to protect him from times of trouble, ³⁹ 

until the wicked are destroyed. ⁴⁰ 

Mazmur 105:19

105:19 until the time when his prediction ⁴¹  came true.

The Lord’s word ⁴²  proved him right. ⁴³ 

Mazmur 106:31

106:31 This brought him a reward,

an eternal gift. ⁴⁴ 

Mazmur 107:18

107:18 They lost their appetite for all food, ⁴⁵ 

and they drew near the gates of death.

Mazmur 112:8

112:8 His resolve ⁴⁶  is firm; he will not succumb to fear

before he looks in triumph on his enemies.

Mazmur 113:2-3

113:2 May the Lord’s name be praised

now and forevermore!

113:3 From east to west ⁴⁷ 

the Lord’s name is deserving of praise.

Mazmur 115:18

115:18 But we will praise the Lord

now and forevermore.

Praise the Lord!

Mazmur 119:8

119:8 I will keep your statutes.

Do not completely abandon me! ⁴⁸ 

Mazmur 119:51

119:51 Arrogant people do nothing but scoff at me. ⁴⁹ 

Yet I do not turn aside from your law.

Mazmur 121:8

121:8 The Lord will protect you in all you do, ⁵⁰ 

now and forevermore.

Mazmur 131:3

131:3 O Israel, hope in the Lord

now and forevermore!

Mazmur 132:5

132:5 until I find a place for the Lord,

a fine dwelling place ⁵¹  for the powerful ruler of Jacob.” ⁵² 

Mazmur 141:10

141:10 Let the wicked fall ⁵³  into their ⁵⁴  own nets,

while I escape. ⁵⁵ 

Mazmur 147:15

147:15 He ⁵⁶  sends his command through the earth; ⁵⁷ 

swiftly his order reaches its destination. ⁵⁸ 

Mazmur 4:2

4:2 You men, ⁵⁹  how long will you try to turn my honor into shame? ⁶⁰ 

How long ⁶¹  will you love what is worthless ⁶² 

and search for what is deceptive? ⁶³  (Selah)

Mazmur 6:3

6:3 I am absolutely terrified, ⁶⁴ 

and you, Lord – how long will this continue? ⁶⁵ 

Mazmur 18:50

18:50 He ⁶⁶  gives his chosen king magnificent victories; ⁶⁷ 

he is faithful ⁶⁸  to his chosen ruler, ⁶⁹ 

to David and his descendants ⁷⁰  forever.” ⁷¹ 

Mazmur 28:9

28:9 Deliver your people!

Empower ⁷²  the nation that belongs to you! ⁷³ 

Care for them like a shepherd and carry them in your arms ⁷⁴  at all times! ⁷⁵ 

Mazmur 38:6

38:6 I am dazed ⁷⁶  and completely humiliated; ⁷⁷ 

all day long I walk around mourning.

Mazmur 41:13

41:13 The Lord God of Israel deserves praise ⁷⁸ 

in the future and forevermore! ⁷⁹ 

We agree! We agree! ⁸⁰ 

Mazmur 50:1

Psalm 50 ⁸¹ 

A psalm by Asaph.

50:1 El, God, the Lord ⁸²  speaks,

and summons the earth to come from the east and west. ⁸³ 

Mazmur 60:9

60:9 Who will lead me into the fortified city?

Who will bring me to Edom? ⁸⁴ 

Mazmur 62:3

62:3 How long will you threaten ⁸⁵  a man?

All of you are murderers, ⁸⁶ 

as dangerous as a leaning wall or an unstable fence. ⁸⁷ 

Mazmur 69:1

Psalm 69 ⁸⁸ 

For the music director; according to the tune of “Lilies;” ⁸⁹  by David.

69:1 Deliver me, O God,

for the water has reached my neck. ⁹⁰ 

Mazmur 71:19

71:19 Your justice, O God, extends to the skies above; ⁹¹ 

you have done great things. ⁹² 

O God, who can compare to you? ⁹³ 

Mazmur 74:9-10

74:9 We do not see any signs of God’s presence; ⁹⁴ 

there are no longer any prophets ⁹⁵ 

and we have no one to tell us how long this will last. ⁹⁶ 

74:10 How long, O God, will the adversary hurl insults?

Will the enemy blaspheme your name forever?

Mazmur 79:5

79:5 How long will this go on, O Lord? ⁹⁷ 

Will you stay angry forever?

How long will your rage ⁹⁸  burn like fire?

Mazmur 80:4

80:4 O Lord God, invincible warrior! ⁹⁹ 

How long will you remain angry at your people while they pray to you? ¹⁰⁰ 

Mazmur 89:4

89:4 ‘I will give you an eternal dynasty ¹⁰¹ 

and establish your throne throughout future generations.’” ¹⁰²  (Selah)

Mazmur 89:46

89:46 How long, O Lord, will this last?

Will you remain hidden forever? ¹⁰³ 

Will your anger continue to burn like fire?

Mazmur 90:2

90:2 Even before the mountains came into existence, ¹⁰⁴ 

or you brought the world into being, ¹⁰⁵ 

you were the eternal God. ¹⁰⁶ 

Mazmur 92:7

92:7 When the wicked sprout up like grass,

and all the evildoers glisten, ¹⁰⁷ 

it is so that they may be annihilated. ¹⁰⁸ 

Mazmur 94:15

94:15 For justice will prevail, ¹⁰⁹ 

and all the morally upright ¹¹⁰  will be vindicated. ¹¹¹ 

Mazmur 100:5

100:5 For the Lord is good.

His loyal love endures, ¹¹² 

and he is faithful through all generations. ¹¹³ 

Mazmur 103:17

103:17 But the Lord continually shows loyal love to his faithful followers, ¹¹⁴ 

and is faithful to their descendants, ¹¹⁵ 

Mazmur 108:4

108:4 For your loyal love extends beyond the sky, ¹¹⁶ 

and your faithfulness reaches the clouds.

Mazmur 108:10

108:10 Who will lead me into the fortified city?

Who will bring me to Edom? ¹¹⁷ 

Mazmur 110:1

Psalm 110 ¹¹⁸ 

A psalm of David.

110:1 Here is the Lord’s proclamation ¹¹⁹  to my lord: ¹²⁰ 

“Sit down at my right hand ¹²¹  until I make your enemies your footstool!” ¹²² 

Mazmur 118:27

118:27 The Lord is God and he has delivered us. ¹²³ 

Tie the offering ¹²⁴  with ropes

to the horns of the altar! ¹²⁵ 

Mazmur 119:43

119:43 Do not completely deprive me of a truthful testimony, ¹²⁶ 

for I await your justice.

Mazmur 125:2

125:2 As the mountains surround Jerusalem, ¹²⁷ 

so the Lord surrounds his people,

now and forevermore.

Mazmur 39:1

Psalm 39 ¹²⁸ 

For the music director, Jeduthun; a psalm of David.

39:1 I decided, ¹²⁹  “I will watch what I say

and make sure I do not sin with my tongue. ¹³⁰ 

I will put a muzzle over my mouth

while in the presence of an evil man.” ¹³¹ 

Mazmur 40:12

40:12 For innumerable dangers ¹³²  surround me.

My sins overtake me

so I am unable to see;

they outnumber the hairs of my head

so my strength fails me. ¹³³ 

Mazmur 42:4

42:4 I will remember and weep! ¹³⁴ 

For I was once walking along with the great throng to the temple of God,

shouting and giving thanks along with the crowd as we celebrated the holy festival. ¹³⁵ 

Mazmur 46:9

46:9 He brings an end to wars throughout the earth; ¹³⁶ 

he shatters ¹³⁷  the bow and breaks ¹³⁸  the spear;

he burns ¹³⁹  the shields with fire. ¹⁴⁰ 

Mazmur 48:8

48:8 We heard about God’s mighty deeds, now we have seen them, ¹⁴¹ 

in the city of the Lord, the invincible Warrior, ¹⁴² 

in the city of our God.

God makes it permanently secure. ¹⁴³  (Selah)

Mazmur 106:48

106:48 The Lord God of Israel deserves praise, ¹⁴⁴ 

in the future and forevermore. ¹⁴⁵ 

Let all the people say, “We agree! ¹⁴⁶  Praise the Lord!” ¹⁴⁷ 

Mazmur 123:2

123:2 Look, as the eyes of servants look to the hand of their master,

as the eyes of a female servant look to the hand of her mistress, ¹⁴⁸ 

so my eyes will look to the Lord, our God, until he shows us favor.

Mazmur 133:3

133:3 It is like the dew of Hermon, ¹⁴⁹ 

which flows down upon the hills of Zion. ¹⁵⁰ 

Indeed ¹⁵¹  that is where the Lord has decreed

a blessing will be available – eternal life. ¹⁵² 

Mazmur 137:7

137:7 Remember, O Lord, what the Edomites did

on the day Jerusalem fell. ¹⁵³ 

They said, “Tear it down, tear it down, ¹⁵⁴ 

right to its very foundation!”

Mazmur 57:1

Psalm 57 ¹⁵⁵ 

For the music director; according to the al-tashcheth style; ¹⁵⁶  a prayer ¹⁵⁷  of David, written when he fled from Saul into the cave. ¹⁵⁸ 

57:1 Have mercy on me, O God! Have mercy on me!

For in you I have taken shelter. ¹⁵⁹ 

In the shadow of your wings ¹⁶⁰  I take shelter

until trouble passes.

[72:8]  ¹ tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.

[72:8]  ² 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]  ³ tn Heb “the river,” a reference to the Euphrates.

[94:3]  ⁴ tn Or “exult.”

[49:19]  ⁵ tn Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.

[49:19]  ⁶ tn Heb “light.” The words “of day” are supplied in the translation for clarification.

[57:10]  ⁷ tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”

[119:107]  ⁸ tn Heb “according to your word.”

[13:1]  ⁹ sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.

[13:1]  ¹⁰ tn Heb “will you forget me continually.”

[13:1]  ¹¹ tn Heb “will you hide your face from me.”

[13:2]  ¹² tn Heb “How long will I put counsel in my being?”

[13:2]  ¹³ tn Heb “[with] grief in my heart by day.”

[13:2]  ¹⁴ tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”

[71:18]  ¹⁵ tn Heb “and even unto old age and gray hair.”

[71:18]  ¹⁶ tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.

[18:37]  ¹⁷ tn 2 Sam 22:38 reads “destroy.”

[36:5]  ¹⁸ tn Heb “[is] in the heavens.”

[36:5]  ¹⁹ sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).

[38:8]  ²⁰ tn Heb “I am numb and crushed to excess.”

[38:8]  ²¹ tn Heb “I roar because of the moaning of my heart.”

[65:2]  ²² tn Heb “O one who hears prayer.”

[65:2]  ²³ tn Heb “to you all flesh comes.”

[71:17]  ²⁴ tn Heb “and until now I am declaring.”

[72:7]  ²⁵ tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.

[72:7]  ²⁶ tn Heb “and [there will be an] abundance of peace until there is no more moon.”

[73:17]  ²⁷ tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).

[73:17]  ²⁸ tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.

[80:11]  ²⁹ tn Heb “to [the] sea.” The “sea” refers here to the Mediterranean Sea.

[80:11]  ³⁰ tn Heb “to [the] river.” The “river” is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east.

[82:2]  ³¹ tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

[82:2]  ³² tn Heb “and the face of the wicked lift up.”

[83:17]  ³³ tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (’adey-’ad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.

[83:17]  ³⁴ tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.

[90:3]  ³⁵ tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.

[90:3]  ³⁶ tn The Hebrew term דַּכָּא (daka’) carries the basic sense of “crushed.” Elsewhere it refers to those who are “crushed” in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term שׁוּב, shuv, “return,” which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind’s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that דַּכָּא here refers to “crushed matter,” that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I דַּכָּא; BDB 194 s.v. דַּכָּא). In this case one may hear an echo of Gen 3:19.

[90:13]  ³⁷ tn Heb “Return, O Lord! How long?”

[90:13]  ³⁸ 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.

[94:13]  ³⁹ tn Heb “to give him rest from the days of trouble.”

[94:13]  ⁴⁰ tn Heb “until a pit is dug for the wicked.”

[105:19]  ⁴¹ tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).

[105:19]  ⁴² tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).

[105:19]  ⁴³ tn Heb “refined him.”

[106:31]  ⁴⁴ tn Heb “and it was reckoned to him for righteousness, to a generation and a generation forever.” The verb חָשַׁב (khashav, “to reckon”) is collocated with צְדָקָה (tsÿdaqah, “righteousness”) only in Ps 106:31 and Gen 15:6, where God rewards Abram’s faith with a land grant.

[106:31]  sn Brought him a reward. See Num 25:12-13.

[107:18]  ⁴⁵ tn Heb “all food their appetite loathed.”

[112:8]  ⁴⁶ tn Heb “his heart,” viewed here as the seat of the volition.

[113:3]  ⁴⁷ tn Heb “from the rising of the sun to its setting.” The extent is not temporal (“from sunrise to sunset”) but spatial (“from the place where the sun rises [the east] to the place where it sets [the west].” In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west.

[119:8]  ⁴⁸ tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (’ad mÿ’od, “to excess”), see Ps 38:6, 8.

[119:51]  ⁴⁹ tn Heb “scoff at me to excess.”

[121:8]  ⁵⁰ tn Heb “your going out and your coming in.”

[132:5]  ⁵¹ tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).

[132:5]  ⁵² tn Heb “the powerful [one] of Jacob.”

[141:10]  ⁵³ tn The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, “the wicked will fall.”

[141:10]  ⁵⁴ tn Heb “his.”

[141:10]  ⁵⁵ tn Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד (yakhad) with the preceding line, “let the wicked fall together into their own nets.”

[147:15]  ⁵⁶ tn Heb “the one who.”

[147:15]  ⁵⁷ tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (’erets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.

[147:15]  ⁵⁸ tn Heb “swiftly his word runs.”

[4:2]  ⁵⁹ tn Heb “sons of man.”

[4:2]  ⁶⁰ tn Heb “how long my honor to shame?”

[4:2]  ⁶¹ tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

[4:2]  ⁶² tn Heb “emptiness.”

[4:2]  ⁶³ tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.

[6:3]  ⁶⁴ tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[6:3]  ⁶⁵ tn Heb “and you, Lord, how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?

[18:50]  ⁶⁶ tn Or “the one who.”

[18:50]  ⁶⁷ tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.

[18:50]  ⁶⁸ tn Heb “[the one who] does loyalty.”

[18:50]  ⁶⁹ tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.

[18:50]  ⁷⁰ tn Or “offspring”; Heb “seed.”

[18:50]  ⁷¹ sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.

[28:9]  ⁷² tn Or “bless.”

[28:9]  ⁷³ tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.

[28:9]  ⁷⁴ tn Heb “shepherd them and lift them up.”

[28:9]  sn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2-4).

[28:9]  ⁷⁵ tn Or “forever.”

[38:6]  ⁷⁶ tn The verb’s precise shade of meaning in this context is not entirely clear. The verb, which literally means “to bend,” may refer to the psalmist’s posture. In Isa 21:3 it seems to mean “be confused, dazed.”

[38:6]  ⁷⁷ tn Heb “I am bowed down to excess.”

[41:13]  ⁷⁸ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[41:13]  ⁷⁹ tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

[41:13]  ⁸⁰ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.

[50:1]  ⁸¹ sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.

[50:1]  ⁸² sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 “El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.

[50:1]  ⁸³ tn Heb “and calls [the] earth from the sunrise to its going.”

[60:9]  ⁸⁴ sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).

[62:3]  ⁸⁵ tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”

[62:3]  ⁸⁶ tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.

[62:3]  ⁸⁷ tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).

[69:1]  ⁸⁸ sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.

[69:1]  ⁸⁹ tn Heb “according to lilies.” See the superscription to Ps 45.

[69:1]  ⁹⁰ tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.

[71:19]  ⁹¹ tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.

[71:19]  sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.

[71:19]  ⁹² tn Heb “you who have done great things.”

[71:19]  ⁹³ tn Or “Who is like you?”

[74:9]  ⁹⁴ tn Heb “our signs we do not see.” Because of the reference to a prophet in the next line, it is likely that the “signs” in view here include the evidence of God’s presence as typically revealed through the prophets. These could include miraculous acts performed by the prophets (see, for example, Isa 38:7-8) or object lessons which they acted out (see, for example, Isa 20:3).

[74:9]  ⁹⁵ tn Heb “there is not still a prophet.”

[74:9]  ⁹⁶ tn Heb “and [there is] not with us one who knows how long.”

[79:5]  ⁹⁷ tn Heb “How long, O Lord?”

[79:5]  ⁹⁸ tn Or “jealous anger.”

[80:4]  ⁹⁹ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי (’elohey) 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. In this context the term “hosts” (meaning “armies”) has been rendered “invincible warrior.”

[80:4]  ¹⁰⁰ tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition -בְּ (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.

[89:4]  ¹⁰¹ tn Heb “forever I will establish your offspring.”

[89:4]  ¹⁰² tn Heb “and I will build to a generation and a generation your throne.”

[89:46]  ¹⁰³ tn Heb “How long, O Lord, will hide yourself forever?”

[90:2]  ¹⁰⁴ tn Heb “were born.”

[90:2]  ¹⁰⁵ tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.

[90:2]  ¹⁰⁶ tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).

[92:7]  ¹⁰⁷ tn Or “flourish.”

[92:7]  ¹⁰⁸ tn Heb “in order that they might be destroyed permanently.”

[92:7]  sn God allows the wicked to prosper temporarily so that he might reveal his justice. When the wicked are annihilated, God demonstrates that wickedness does not pay off.

[94:15]  ¹⁰⁹ tn Heb “for judgment will return to justice.”

[94:15]  ¹¹⁰ tn Heb “all the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 97:11).

[94:15]  ¹¹¹ tn Heb “and after it [are] the pure of heart.”

[100:5]  ¹¹² tn Or “is forever.”

[100:5]  ¹¹³ tn Heb “and to a generation and a generation [is] his faithfulness.”

[103:17]  ¹¹⁴ tn Heb “but the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.”

[103:17]  ¹¹⁵ tn Heb “and his righteousness to sons of sons.”

[108:4]  ¹¹⁶ tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”

[108:10]  ¹¹⁷ sn The psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 9, but he is also aware that God has seemingly rejected the nation of Israel (v. 11).

[110:1]  ¹¹⁸ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ¹¹⁹ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ¹²⁰ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ¹²¹ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ¹²² sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[118:27]  ¹²³ tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”

[118:27]  ¹²⁴ tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).

[118:27]  ¹²⁵ tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.

[119:43]  ¹²⁶ tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the Lord’s loyal love (vv. 41-42), but if God does not intervene, the psalmist will be deprived of doing so, for the evidence of such love (i.e., deliverance) will be lacking.

[125:2]  ¹²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[39:1]  ¹²⁸ sn Psalm 39. The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.

[39:1]  ¹²⁹ tn Heb “I said.”

[39:1]  ¹³⁰ tn Heb “I will watch my ways, from sinning with my tongue.”

[39:1]  ¹³¹ sn The psalmist wanted to voice a lament to the Lord (see vv. 4-6), but he hesitated to do so in the presence of evil men, for such words might be sinful if they gave the wicked an occasion to insult God. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 1:345.

[40:12]  ¹³² tn Or “sinful deeds.” The Hebrew term used here can have a nonmoral nuance (“dangers”) or a moral one (“sinful deeds”) depending on the context. The next line (see “my sins”) seems to favor the moral sense, but the psalmist also speaks of enemies shortly after this (v. 14).

[40:12]  ¹³³ tn Heb “and my heart abandons me.” The “heart” is here viewed as the seat of emotional strength and courage. For a similar idea see Ps 38:10.

[42:4]  ¹³⁴ tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).

[42:4]  ¹³⁵ tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.

[46:9]  ¹³⁶ tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).

[46:9]  ¹³⁷ tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ¹³⁸ tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.

[46:9]  ¹³⁹ tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

[46:9]  ¹⁴⁰ tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.

[48:8]  ¹⁴¹ tn Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate.

[48:8]  ¹⁴² tn Heb “the Lord of hosts.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Pss 24:10; 46:7, 11).

[48:8]  ¹⁴³ tn Or “God makes it secure forever.” The imperfect highlights the characteristic nature of the generalizing statement.

[106:48]  ¹⁴⁴ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[106:48]  ¹⁴⁵ tn Heb “from everlasting to everlasting.”

[106:48]  ¹⁴⁶ tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”

[106:48]  ¹⁴⁷ sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).

[123:2]  ¹⁴⁸ sn Servants look to their master for food, shelter, and other basic needs.

[133:3]  ¹⁴⁹ sn Hermon refers to Mount Hermon, located north of Israel.

[133:3]  ¹⁵⁰ sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.

[133:3]  ¹⁵¹ tn Or “for.”

[133:3]  ¹⁵² tn Heb “there the Lord has commanded the blessing, life forever.”

[137:7]  ¹⁵³ tn Heb “remember, O Lord, against the sons of Edom, the day of Jerusalem.”

[137:7]  ¹⁵⁴ tn Heb “lay [it] bare, lay [it] bare.”

[57:1]  ¹⁵⁵ sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.

[57:1]  ¹⁵⁶ tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.

[57:1]  ¹⁵⁷ tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[57:1]  ¹⁵⁸ sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.

[57:1]  ¹⁵⁹ tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[57:1]  ¹⁶⁰ sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).