Mazmur 9:2

9:2 I will be happy and rejoice in you!

I will sing praises to you, O sovereign One! ¹ 

Mazmur 54:6

54:6 With a freewill offering I will sacrifice ²  to you!

I will give thanks to your name, O Lord, for it is good!

Mazmur 79:9

79:9 Help us, O God, our deliverer!

For the sake of your glorious reputation, ³  rescue us!

Forgive our sins for the sake of your reputation! ⁴ 

Mazmur 80:4

80:4 O Lord God, invincible warrior! ⁵ 

How long will you remain angry at your people while they pray to you? ⁶ 

Mazmur 80:7

80:7 O God, invincible warrior, ⁷  restore us!

Smile on us! ⁸  Then we will be delivered! ⁹ 

Mazmur 80:14

80:14 O God, invincible warrior, ¹⁰  come back!

Look down from heaven and take notice!

Take care of this vine,

Mazmur 85:4

85:4 Restore us, O God our deliverer!

Do not be displeased with us! ¹¹ 

Mazmur 86:12

86:12 O Lord, my God, I will give you thanks with my whole heart!

I will honor your name continually! ¹² 

Mazmur 86:15

86:15 But you, O Lord, are a compassionate and merciful God.

You are patient ¹³  and demonstrate great loyal love and faithfulness. ¹⁴ 

Mazmur 89:46

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

Will you remain hidden forever? ¹⁵ 

Will your anger continue to burn like fire?

Mazmur 99:8

99:8 O Lord our God, you answered them.

They found you to be a forgiving God,

but also one who punished their sinful deeds. ¹⁶ 

Mazmur 102:24

102:24 I say, “O my God, please do not take me away in the middle of my life! ¹⁷ 

You endure through all generations. ¹⁸ 

Mazmur 104:1

Psalm 104 ¹⁹ 

104:1 Praise the Lord, O my soul!

O Lord my God, you are magnificent. ²⁰ 

You are robed in splendor and majesty.

Mazmur 106:4

106:4 Remember me, O Lord, when you show favor to your people!

Pay attention to me, when you deliver,

Mazmur 108:1

Psalm 108 ²¹ 

A song, a psalm of David.

108:1 I am determined, ²²  O God!

I will sing and praise you with my whole heart. ²³ 

Mazmur 119:145

ק (Qof)

119:145 I cried out with all my heart, “Answer me, O Lord!

I will observe your statutes.”

Mazmur 132:8

132:8 Ascend, O Lord, to your resting place,

you and the ark of your strength!

Mazmur 139:21

139:21 O Lord, do I not hate those who hate you,

and despise those who oppose you? ²⁴ 

[9:2]  ¹ tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ’elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[54:6]  ² tn The cohortative verbal form expresses the psalmist’s resolve/vow to praise.

[79:9]  ³ tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.

[79:9]  ⁴ tn Heb “your name.”

[80:4]  ⁵ 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]  ⁶ 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.

[80:7]  ⁷ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי 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. See also v. 4 for a similar construction.

[80:7]  ⁸ 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).

[80:7]  ⁹ 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.

[80:14]  ¹⁰ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי 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. See also vv. 4, 7 for a similar construction.

[85:4]  ¹¹ tn Heb “break your displeasure with us.” Some prefer to emend הָפֵר (hafer, “break”) to הָסֵר (haser, “turn aside”).

[86:12]  ¹² tn Or “forever.”

[86:15]  ¹³ tn Heb “slow to anger.”

[86:15]  ¹⁴ tn Heb “and great of loyal love and faithfulness.”

[86:15]  sn The psalmist’s confession of faith in this verse echoes Exod 34:6.

[89:46]  ¹⁵ tn Heb “How long, O Lord, will hide yourself forever?”

[99:8]  ¹⁶ tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).

[102:24]  ¹⁷ tn Heb “do not lift me up in the middle of my days.”

[102:24]  ¹⁸ tn Heb “in a generation of generations [are] your years.”

[104:1]  ¹⁹ sn Psalm 104. The psalmist praises God as the ruler of the world who sustains all life.

[104:1]  ²⁰ tn Heb “very great.”

[108:1]  ²¹ sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).

[108:1]  ²² 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.

[108:1]  ²³ tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (“glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvodiy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”

[139:21]  ²⁴ tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).