Mazmur 9:4
Konteks9:4 For you defended my just cause; 1
from your throne you pronounced a just decision. 2
Mazmur 21:5
Konteks21:5 Your deliverance brings him great honor; 3
you give him majestic splendor. 4
Mazmur 31:10
Konteks31:10 For my life nears its end in pain;
my years draw to a close as I groan. 5
My strength fails me because of 6 my sin,
and my bones become brittle. 7
Mazmur 5:3
Konteks5:3 Lord, in the morning 8 you will hear 9 me; 10
in the morning I will present my case to you 11 and then wait expectantly for an answer. 12
Mazmur 21:3
Konteks21:3 For you bring him 13 rich 14 blessings; 15
you place a golden crown on his head.
Mazmur 31:14
Konteks31:14 But I trust in you, O Lord!
I declare, “You are my God!”
Mazmur 38:2
Konteks38:2 For your arrows pierce 16 me,
and your hand presses me down. 17
Mazmur 39:10
Konteks39:10 Please stop wounding me! 18
You have almost beaten me to death! 19
Mazmur 44:22
Konteks44:22 Yet because of you 20 we are killed all day long;
we are treated like 21 sheep at the slaughtering block. 22
Mazmur 68:19
Konteks68:19 The Lord deserves praise! 23
Day after day 24 he carries our burden,
the God who delivers us. (Selah)
Mazmur 102:9
Konteks102:9 For I eat ashes as if they were bread, 25
and mix my drink with my tears, 26
Mazmur 30:7
Konteks30:7 O Lord, in your good favor you made me secure. 27
Then you rejected me 28 and I was terrified.
Mazmur 38:3
Konteks38:3 My whole body is sick because of your judgment; 29
I am deprived of health because of my sin. 30
Mazmur 45:2
Konteks45:2 You are the most handsome of all men! 31
You speak in an impressive and fitting manner! 32
For this reason 33 God grants you continual blessings. 34
Mazmur 46:2
Konteks46:2 For this reason we do not fear 35 when the earth shakes, 36
and the mountains tumble into the depths of the sea, 37
[9:4] 1 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 2 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).
[21:5] 4 tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.
[31:10] 5 tn Heb “and my years in groaning.”
[31:10] 6 tn Heb “stumbles in.”
[5:3] 8 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
[5:3] 9 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “
[5:3] 11 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
[5:3] 12 tn Heb “and I will watch.”
[21:3] 13 tn Or “meet him [with].”
[21:3] 15 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).
[38:2] 16 tn The verb Hebrew נָחַת (nakhat) apparently here means “penetrate, pierce” (note the use of the Qal in Prov 17:10). The psalmist pictures the
[38:2] 17 tn Heb “and your hand [?] upon me.” The meaning of the verb נָחַת (nakhat) is unclear in this context. It is preferable to emend the form to וַתָּנַח (vattanakh) from the verb נוּחַ (nuakh, “rest”). In this case the text would read literally, “and your hand rests upon me” (see Isa 25:10, though the phrase is used in a positive sense there, unlike Ps 38:2).
[39:10] 18 tn Heb “remove from upon me your wound.”
[39:10] 19 tn Heb “from the hostility of your hand I have come to an end.”
[44:22] 20 tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).
[44:22] 21 tn Or “regarded as.”
[44:22] 22 tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.
[68:19] 23 tn Heb “blessed [be] the Lord.”
[68:19] 24 tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.
[102:9] 25 sn Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19; Job 2:8; Isa 58:5).
[30:7] 27 tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
[30:7] 28 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
[38:3] 29 tn Heb “there is no soundness in my flesh from before your anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger at the psalmist’s sin.
[38:3] 30 tn Heb “there is no health in my bones from before my sin.”
[45:2] 31 tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.
[45:2] 32 tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.
[45:2] 33 tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).
[45:2] 34 tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.
[46:2] 35 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
[46:2] 36 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
[46:2] 37 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
