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Psalms 25:5

Context

25:5 Guide me into your truth 1  and teach me.

For you are the God who delivers me;

on you I rely all day long.

Psalms 32:3

Context

32:3 When I refused to confess my sin, 2 

my whole body wasted away, 3 

while I groaned in pain all day long.

Psalms 35:28

Context

35:28 Then I will tell others about your justice, 4 

and praise you all day long. 5 

Psalms 37:26

Context

37:26 All day long he shows compassion and lends to others, 6 

and his children 7  are blessed.

Psalms 38:7

Context

38:7 For I am overcome with shame 8 

and my whole body is sick. 9 

Psalms 38:13

Context

38:13 But I am like a deaf man – I hear nothing;

I am like a mute who cannot speak. 10 

Psalms 42:4

Context

42:4 I will remember and weep! 11 

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. 12 

Psalms 42:11

Context

42:11 Why are you depressed, 13  O my soul? 14 

Why are you upset? 15 

Wait for God!

For I will again give thanks

to my God for his saving intervention. 16 

Psalms 44:9

Context

44:9 But 17  you rejected and embarrassed us!

You did not go into battle with our armies. 18 

Psalms 44:16

Context

44:16 before the vindictive enemy

who ridicules and insults me. 19 

Psalms 44:23

Context

44:23 Rouse yourself! Why do you sleep, O Lord?

Wake up! 20  Do not reject us forever!

Psalms 52:3

Context

52:3 You love evil more than good,

lies more than speaking the truth. 21  (Selah)

Psalms 56:2-3

Context

56:2 Those who anticipate my defeat 22  attack me all day long.

Indeed, 23  many are fighting against me, O Exalted One. 24 

56:3 When 25  I am afraid,

I trust in you.

Psalms 56:6

Context

56:6 They stalk 26  and lurk; 27 

they watch my every step, 28 

as 29  they prepare to take my life. 30 

Psalms 71:8

Context

71:8 I praise you constantly

and speak of your splendor all day long. 31 

Psalms 71:15

Context

71:15 I will tell about your justice,

and all day long proclaim your salvation, 32 

though I cannot fathom its full extent. 33 

Psalms 71:24

Context

71:24 All day long my tongue will also tell about your justice,

for those who want to harm me 34  will be embarrassed and ashamed. 35 

Psalms 72:15

Context

72:15 May he live! 36  May they offer him gold from Sheba! 37 

May they continually pray for him!

May they pronounce blessings on him all day long! 38 

Psalms 73:14

Context

73:14 I suffer all day long,

and am punished every morning.”

Psalms 74:22

Context

74:22 Rise up, O God! Defend your honor! 39 

Remember how fools insult you all day long! 40 

Psalms 86:3

Context

86:3 Have mercy on me, 41  O Lord,

for I cry out to you all day long!

Psalms 88:18

Context

88:18 You cause my friends and neighbors to keep their distance; 42 

those who know me leave me alone in the darkness. 43 

Psalms 89:17

Context

89:17 For you give them splendor and strength. 44 

By your favor we are victorious. 45 

Psalms 102:9

Context

102:9 For I eat ashes as if they were bread, 46 

and mix my drink with my tears, 47 

Psalms 119:97

Context

מ (Mem)

119:97 O how I love your law!

All day long I meditate on it.

1 sn The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.

2 tn Heb “when I was silent.”

3 tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.

4 tn Heb “and my tongue will proclaim your justice.”

5 tn Heb “all the day your praise.” The verb “proclaim” is understood by ellipsis in the second line (see the previous line).

6 tn The active participles describe characteristic behavior.

7 tn Or “offspring”; Heb “seed.”

8 tn Heb “for my loins are filled with shame.” The “loins” are viewed here as the seat of the psalmist’s emotions. The present translation assumes that נִקְלֶה (niqleh) is derived from קָלָה (qalah, “be dishonored”). Some derive it instead from a homonymic root קָלָה (qalah), meaning “to roast.” In this case one might translate “fever” (cf. NEB “my loins burn with fever”).

9 tn Heb “there is no soundness in my flesh” (see v. 3).

10 sn I am like a deaf man…like a mute. The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies’ deception (see v. 14).

11 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).

12 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 (bassakheddaddem, “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.

13 tn Heb “Why do you bow down?”

14 sn For poetic effect the psalmist addresses his soul, or inner self.

15 tn Heb “and why are you in turmoil upon me?”

16 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshuot fÿneyelohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.

17 tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.

18 tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).

19 tn Heb “from the voice of one who ridicules and insults, from the face of an enemy and an avenger.” See Ps 8:2.

20 sn Wake up! See Ps 35:23.

21 tn Or “deceit more than speaking what is right.”

22 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.

23 tn Or “for.”

24 tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The Lord is pictured as enthroned “on high” in Ps 92:8. (Note the substantival use of the term in Isa 24:4 and see C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:34), who prefer to place the term at the beginning of the next verse.)

25 tn Heb “[in] a day.”

26 tn The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.

27 tn Or “hide.”

28 tn Heb “my heels.”

29 tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”

30 tn Heb “they wait [for] my life.”

31 tn Heb “my mouth is filled [with] your praise, all the day [with] your splendor.”

32 tn Heb “my mouth declares your vindication, all the day your deliverance.”

33 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

34 tn Heb “those who seek my harm.”

35 tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.

36 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yÿkhiy hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).

37 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.

38 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.

39 tn Or “defend your cause.”

40 tn Heb “remember your reproach from a fool all the day.”

41 tn Or “show me favor.”

42 tn Heb “you cause to be far from me friend and neighbor.”

43 tn Heb “those known by me, darkness.”

44 tn Heb “for the splendor of their strength [is] you.”

45 tn Heb “you lift up our horn,” or if one follows the marginal reading (Qere), “our horn is lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; 92:10; Lam 2:17).

46 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).

47 tn Heb “weeping.”



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