Mazmur 8:7

8:7 including all the sheep and cattle,

as well as the wild animals, ¹ 

Mazmur 12:8

12:8 for the wicked seem to be everywhere, ² 

when people promote evil. ³ 

Mazmur 17:5

17:5 I carefully obey your commands; ⁴ 

I do not deviate from them. ⁵ 

Mazmur 33:4

33:4 For ⁶  the Lord’s decrees ⁷  are just, ⁸ 

and everything he does is fair. ⁹ 

Mazmur 33:10-11

33:10 The Lord frustrates ¹⁰  the decisions of the nations;

he nullifies the plans ¹¹  of the peoples.

33:11 The Lord’s decisions stand forever;

his plans abide throughout the ages. ¹² 

Mazmur 34:20

34:20 He protects ¹³  all his bones; ¹⁴ 

not one of them is broken. ¹⁵ 

Mazmur 35:6

35:6 May their path be ¹⁶  dark and slippery,

as the Lord’s angel chases them!

Mazmur 35:9

35:9 Then I will rejoice in the Lord

and be happy because of his deliverance. ¹⁷ 

Mazmur 35:12

35:12 They repay me evil for the good I have done; ¹⁸ 

I am overwhelmed with sorrow. ¹⁹ 

Mazmur 37:2

37:2 For they will quickly dry up like grass,

and wither away like plants. ²⁰ 

Mazmur 38:22

38:22 Hurry and help me, ²¹  O Lord, my deliverer!

Mazmur 48:12

48:12 Walk around ²²  Zion! Encircle it!

Count its towers!

Mazmur 49:3

49:3 I will declare a wise saying; ²³ 

I will share my profound thoughts. ²⁴ 

Mazmur 50:9

50:9 I do not need to take ²⁵  a bull from your household

or goats from your sheepfolds.

Mazmur 50:13

50:13 Do I eat the flesh of bulls?

Do I drink the blood of goats? ²⁶ 

Mazmur 50:20

50:20 You plot against your brother; ²⁷ 

you slander your own brother. ²⁸ 

Mazmur 51:1

Psalm 51 ²⁹ 

For the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba. ³⁰ 

51:1 Have mercy on me, O God, because of ³¹  your loyal love!

Because of ³²  your great compassion, wipe away my rebellious acts! ³³ 

Mazmur 66:2

66:2 Sing praises about the majesty of his reputation! ³⁴ 

Give him the honor he deserves! ³⁵ 

Mazmur 66:19

66:19 However, God heard;

he listened to my prayer.

Mazmur 68:18

68:18 You ascend on high, ³⁶ 

you have taken many captives. ³⁷ 

You receive tribute ³⁸  from ³⁹  men,

including even sinful rebels.

Indeed the Lord God lives there! ⁴⁰ 

Mazmur 72:3

72:3 The mountains will bring news of peace to the people,

and the hills will announce justice. ⁴¹ 

Mazmur 73:14

73:14 I suffer all day long,

and am punished every morning.”

Mazmur 73:16

73:16 When I tried to make sense of this,

it was troubling to me. ⁴² 

Mazmur 78:1

Psalm 78 ⁴³ 

A well-written song ⁴⁴  by Asaph.

78:1 Pay attention, my people, to my instruction!

Listen to the words I speak! ⁴⁵ 

Mazmur 79:7

79:7 For they have devoured Jacob

and destroyed his home.

Mazmur 87:2

87:2 The Lord loves the gates of Zion

more than all the dwelling places of Jacob.

Mazmur 89:40

89:40 You have broken down all his ⁴⁶  walls;

you have made his strongholds a heap of ruins.

Mazmur 89:44

89:44 You have brought to an end his splendor, ⁴⁷ 

and have knocked ⁴⁸  his throne to the ground.

Mazmur 94:6

94:6 They kill the widow and the one residing outside his native land,

and they murder the fatherless. ⁴⁹ 

Mazmur 96:7

96:7 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

Mazmur 98:8

98:8 Let the rivers clap their hands!

Let the mountains sing in unison

Mazmur 99:2

99:2 The Lord is elevated ⁵⁰  in Zion;

he is exalted over all the nations.

Mazmur 102:4-5

102:4 My heart is parched ⁵¹  and withered like grass,

for I am unable ⁵²  to eat food. ⁵³ 

102:5 Because of the anxiety that makes me groan,

my bones protrude from my skin. ⁵⁴ 

Mazmur 103:16

103:16 but when the hot wind ⁵⁵  blows by, it disappears,

and one can no longer even spot the place where it once grew.

Mazmur 104:6

104:6 The watery deep covered it ⁵⁶  like a garment;

the waters reached ⁵⁷  above the mountains. ⁵⁸ 

Mazmur 104:12

104:12 The birds of the sky live beside them;

they chirp among the bushes. ⁵⁹ 

Mazmur 104:17

104:17 where the birds make nests,

near the evergreens in which the herons live. ⁶⁰ 

Mazmur 104:21

104:21 The lions roar for prey,

seeking their food from God. ⁶¹ 

Mazmur 104:34

104:34 May my thoughts ⁶²  be pleasing to him!

I will rejoice in the Lord.

Mazmur 105:6

105:6 O children ⁶³  of Abraham, ⁶⁴  God’s ⁶⁵  servant,

you descendants ⁶⁶  of Jacob, God’s ⁶⁷  chosen ones!

Mazmur 105:30

105:30 Their land was overrun by frogs,

which even got into the rooms of their kings.

Mazmur 106:31

106:31 This brought him a reward,

an eternal gift. ⁶⁸ 

Mazmur 107:29

107:29 He calmed the storm, ⁶⁹ 

and the waves ⁷⁰  grew silent.

Mazmur 115:4

115:4 Their ⁷¹  idols are made of silver and gold –

they are man-made. ⁷² 

Mazmur 115:9-10

115:9 O Israel, trust in the Lord!

He is their deliverer ⁷³  and protector. ⁷⁴ 

115:10 O family ⁷⁵  of Aaron, trust in the Lord!

He is their deliverer ⁷⁶  and protector. ⁷⁷ 

Mazmur 116:7

116:7 Rest once more, my soul, ⁷⁸ 

for the Lord has vindicated you. ⁷⁹ 

Mazmur 116:19

116:19 in the courts of the Lord’s temple,

in your midst, O Jerusalem.

Praise the Lord!

Mazmur 118:9

118:9 It is better to take shelter in the Lord

than to trust in princes.

Mazmur 118:16

118:16 the Lord’s right hand gives victory, ⁸⁰ 

the Lord’s right hand conquers.

Mazmur 118:23

118:23 This is the Lord’s work.

We consider it amazing! ⁸¹ 

Mazmur 119:12

119:12 You deserve praise, ⁸²  O Lord!

Teach me your statutes!

Mazmur 119:24

119:24 Yes, I find delight in your rules;

they give me guidance. ⁸³ 

Mazmur 119:50

119:50 This ⁸⁴  is what comforts me in my trouble,

for your promise revives me. ⁸⁵ 

Mazmur 119:138

119:138 The rules you impose are just, ⁸⁶ 

and absolutely reliable.

Mazmur 119:142

119:142 Your justice endures, ⁸⁷ 

and your law is reliable. ⁸⁸ 

Mazmur 119:154

119:154 Fight for me ⁸⁹  and defend me! ⁹⁰ 

Revive me with your word!

Mazmur 121:4-5

121:4 Look! Israel’s protector ⁹¹ 

does not sleep or slumber!

121:5 The Lord is your protector;

the Lord is the shade at your right hand.

Mazmur 121:7

121:7 The Lord will protect you from all harm;

he will protect your life.

Mazmur 122:2

122:2 Our feet are ⁹²  standing

inside your gates, O Jerusalem.

Mazmur 124:3

124:3 they would have swallowed us alive,

when their anger raged against us.

Mazmur 130:8

130:8 He will deliver ⁹³  Israel

from all the consequences of their sins. ⁹⁴ 

Mazmur 138:2

138:2 I will bow down toward your holy temple,

and give thanks to your name,

because of your loyal love and faithfulness,

for you have exalted your promise above the entire sky. ⁹⁵ 

Mazmur 139:6

139:6 Your knowledge is beyond my comprehension;

it is so far beyond me, I am unable to fathom it. ⁹⁶ 

Mazmur 147:16

147:16 He sends the snow that is white like wool;

he spreads the frost that is white like ashes. ⁹⁷ 

Mazmur 148:12

148:12 you young men and young women,

you elderly, along with you children!

Mazmur 149:8

149:8 They bind ⁹⁸  their kings in chains,

and their nobles in iron shackles,

[8:7]  ¹ tn Heb “and also the beasts of the field.”

[12:8]  ² tn Heb “the wicked walk all around.” One could translate v. 8a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (“while the wicked walk all around”). The adverb סָבִיב (saviv, “around”), in combination with the Hitpael form of the verb “walk” (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.

[12:8]  ³ tn Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת (zulut, “evil”) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning “base character,” or “morally foolish behavior.”

[17:5]  ⁴ tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.

[17:5]  ⁵ tn Heb “my footsteps do not stagger.”

[33:4]  ⁶ sn For the Lord’s decrees are just… After the call to praise (vv. 1-3), the psalmist now gives a series of reasons why the Lord is worthy of praise.

[33:4]  ⁷ tn Heb “word.” In this context, which depicts the Lord as the sovereign creator and ruler of the world, the Lord’s “word” refers to the decrees whereby he governs his dominion.

[33:4]  ⁸ tn Or “upright.”

[33:4]  ⁹ tn Heb “and all his work [is] in faithfulness.”

[33:10]  ¹⁰ tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the Lord’s activity.

[33:10]  ¹¹ tn Heb “thoughts.”

[33:11]  ¹² tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The Lord’s “decisions” and “plans” here refer to his decrees and purposes.

[34:20]  ¹³ tn The Hebrew participial form suggests such protection is characteristic.

[34:20]  ¹⁴ tn That is, he protects the godly from physical harm.

[34:20]  ¹⁵ sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).

[35:6]  ¹⁶ tn The prefixed verbal form is distinctly jussive, indicating this is a prayer.

[35:9]  ¹⁷ tn Heb “then my soul will rejoice in the Lord and be happy in his deliverance.”

[35:12]  ¹⁸ tn Heb “they repay me evil instead of good.”

[35:12]  ¹⁹ tn Heb “[there is] bereavement to my soul.”

[37:2]  ²⁰ tn Heb “like green vegetation.”

[38:22]  ²¹ tn Heb “hurry to my help.” See Ps 22:19.

[48:12]  ²² tn The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.

[49:3]  ²³ tn Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here.

[49:3]  ²⁴ tn Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת (hagut, “meditation”), derived from הָגָה (hagah, “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת (tÿvunot, “understanding”) indicates degree or emphasis (see GKC 397-98 §124.e).

[50:9]  ²⁵ tn Or “I will not take.”

[50:13]  ²⁶ tn The rhetorical questions assume an emphatic negative response, “Of course not!”

[50:20]  ²⁷ tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).

[50:20]  ²⁸ tn Heb “against the son of your mother you give a fault.”

[51:1]  ²⁹ sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c. The exiles could relate to David’s experience, for they, like him, and had been forced to confront their sin. They appropriated David’s ancient prayer and applied it to their own circumstances.

[51:1]  ³⁰ tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”

[51:1]  ³¹ tn Or “according to.”

[51:1]  ³² tn Or “according to.”

[51:1]  ³³ tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”

[66:2]  ³⁴ tn Heb “his name,” which here stands metonymically for God’s reputation.

[66:2]  ³⁵ tn Heb “make honorable his praise.”

[68:18]  ³⁶ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ³⁷ tn Heb “you have taken captives captive.”

[68:18]  ³⁸ tn Or “gifts.”

[68:18]  ³⁹ tn Or “among.”

[68:18]  ⁴⁰ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

[72:3]  ⁴¹ tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.

[73:16]  ⁴² tn Heb “and [when] I pondered to understand this, troubling it [was] in my eyes.”

[78:1]  ⁴³ sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.

[78:1]  ⁴⁴ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 74.

[78:1]  ⁴⁵ tn Heb “Turn your ear to the words of my mouth.”

[89:40]  ⁴⁶ tn The king here represents the land and cities over which he rules.

[89:44]  ⁴⁷ tc The Hebrew text appears to read, “you have brought to an end from his splendor,” but the form מִטְּהָרוֹ (mittÿharo) should be slightly emended (the daghesh should be removed from the tet [ת]) and read simply “his splendor” (the initial mem [מ] is not the preposition, but a nominal prefix).

[89:44]  ⁴⁸ tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.

[94:6]  ⁴⁹ tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 82:3; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[99:2]  ⁵⁰ tn Heb “great.”

[102:4]  ⁵¹ tn Heb “struck, attacked.”

[102:4]  ⁵² tn Heb “I forget.”

[102:4]  ⁵³ sn I am unable to eat food. During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.

[102:5]  ⁵⁴ tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated – he is turned to “skin and bones,” so to speak.

[103:16]  ⁵⁵ tn Heb “[the] wind.” The word “hot” is supplied in the translation for clarification.

[104:6]  ⁵⁶ tc Heb “you covered it.” The masculine suffix is problematic if the grammatically feminine noun “earth” is the antecedent. For this reason some emend the form to a feminine verb with feminine suffix, כִּסַּתָּה (kisattah, “[the watery deep] covered it [i.e., the earth]”), a reading assumed by the present translation.

[104:6]  ⁵⁷ tn Heb “stood.”

[104:6]  ⁵⁸ sn Verse 6 refers to the condition described in Gen 1:2 (note the use of the Hebrew term תְּהוֹם [tÿhom, “watery deep”] in both texts).

[104:12]  ⁵⁹ tn Heb “among the thick foliage they give a sound.”

[104:17]  ⁶⁰ tn Heb “[the] heron [in the] evergreens [is] its home.”

[104:17]  sn The cedars and evergreens of the Lebanon forest are frequently associated (see, for example, 2 Chr 2:8; Isa 14:8; 37:24; Ezek 31:8).

[104:21]  ⁶¹ sn The lions’ roaring is viewed as a request for food from God.

[104:34]  ⁶² tn That is, the psalmist’s thoughts as expressed in his songs of praise.

[105:6]  ⁶³ tn Or “offspring”; Heb “seed.”

[105:6]  ⁶⁴ tc Some mss have “Israel,” which appears in the parallel version of this psalm in 1 Chr 16:13.

[105:6]  ⁶⁵ tn Heb “his”; the referent (God) has been specified in the translation for clarity.

[105:6]  ⁶⁶ tn Heb “sons.”

[105:6]  ⁶⁷ tn Heb “his”; the referent (God) has been specified in the translation for clarity.

[106:31]  ⁶⁸ 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.

[107:29]  ⁶⁹ tn Heb “he raised [the] storm to calm.”

[107:29]  ⁷⁰ tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.

[115:4]  ⁷¹ tn The referent of the pronominal suffix is “the nations” (v. 2).

[115:4]  ⁷² tn Heb “the work of the hands of man.”

[115:9]  ⁷³ tn Or “[source of] help.”

[115:9]  ⁷⁴ tn Heb “and their shield.”

[115:10]  ⁷⁵ tn Heb “house.”

[115:10]  ⁷⁶ tn Or “[source of] help.”

[115:10]  ⁷⁷ tn Heb “and their shield.”

[116:7]  ⁷⁸ tn Heb “return, my soul, to your place of rest.”

[116:7]  ⁷⁹ tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense (cf. Ps 13:5).

[118:16]  ⁸⁰ tn Heb “exalts.”

[118:23]  ⁸¹ tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.

[119:12]  ⁸² tn Heb “[are] blessed.”

[119:24]  ⁸³ tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.

[119:50]  ⁸⁴ tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.

[119:50]  ⁸⁵ tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.

[119:138]  ⁸⁶ tn Heb “you commanded [in] justice your rules.”

[119:142]  ⁸⁷ tn Heb “your justice [is] justice forever.”

[119:142]  ⁸⁸ tn Or “truth.”

[119:154]  ⁸⁹ tn Or “argue my case.”

[119:154]  ⁹⁰ tn Heb “and redeem me.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

[121:4]  ⁹¹ tn Heb “the one who guards Israel.”

[122:2]  ⁹² tn Or “were.”

[130:8]  ⁹³ tn Or “redeem.”

[130:8]  ⁹⁴ tn The Hebrew noun עָוֹן (’avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.

[138:2]  ⁹⁵ tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.

[139:6]  ⁹⁶ tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”

[147:16]  ⁹⁷ tn Heb “the one who gives snow like wool, frost like ashes he scatters.”

[149:8]  ⁹⁸ tn Heb “to bind.”