1:4 Not so with the wicked!
Instead 1 they are like wind-driven chaff. 2
2:3 They say, 3 “Let’s tear off the shackles they’ve put on us! 4
Let’s free ourselves from 5 their ropes!”
3:3 But you, Lord, are a shield that protects me; 6
you are my glory 7 and the one who restores me. 8
3:4 To the Lord I cried out, 9
and he answered me from his holy hill. 10 (Selah)
3:8 The Lord delivers; 11
you show favor to your people. 12 (Selah)
4:8 I will lie down and sleep peacefully, 13
for you, Lord, make me safe and secure. 14
For the music director, to be accompanied by wind instruments; 16 a psalm of David.
5:1 Listen to what I say, 17 Lord!
Carefully consider my complaint! 18
5:6 You destroy 19 liars; 20
the Lord despises 21 violent and deceitful people. 22
6:3 I am absolutely terrified, 23
and you, Lord – how long will this continue? 24
6:4 Relent, Lord, rescue me! 25
Deliver me because of your faithfulness! 26
6:8 Turn back from me, all you who behave wickedly, 27
for the Lord has heard the sound of my weeping! 28
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 29
9:7 But the Lord 30 rules 31 forever;
he reigns in a just manner. 32
9:11 Sing praises to the Lord, who rules 33 in Zion!
Tell the nations what he has done! 34
9:19 Rise up, Lord! 35
Don’t let men be defiant! 36
May the nations be judged in your presence!
9:20 Terrify them, Lord! 37
Let the nations know they are mere mortals! 38 (Selah)
12:7 You, Lord, will protect them; 39
you will continually shelter each one from these evil people, 40
14:6 You want to humiliate the oppressed, 41
even though 42 the Lord is their 43 shelter.
A psalm of David.
15:1 Lord, who may be a guest in your home? 45
Who may live on your holy hill? 46
16:2 I say to the Lord, “You are the Lord,
my only source of well-being.” 47
16:5 Lord, you give me stability and prosperity; 48
you make my future secure. 49
16:7 I will praise 50 the Lord who 51 guides 52 me;
yes, during the night I reflect and learn. 53
16:8 I constantly trust in the Lord; 54
because he is at my right hand, I will not be upended.
16:10 You will not abandon me 55 to Sheol; 56
you will not allow your faithful follower 57 to see 58 the Pit. 59
18:3 I called 60 to the Lord, who is worthy of praise, 61
and I was delivered from my enemies.
18:14 He shot his 62 arrows and scattered them, 63
many lightning bolts 64 and routed them. 65
18:41 They cry out, but there is no one to help them; 66
they cry out to the Lord, 67 but he does not answer them.
18:49 So I will give you thanks before the nations, 68 O Lord!
I will sing praises to you! 69
19:11 Yes, your servant finds moral guidance there; 70
those who obey them receive a rich reward. 71
21:7 For the king trusts 72 in the Lord,
and because of the sovereign Lord’s 73 faithfulness he is not upended. 74
21:13 Rise up, O Lord, in strength! 75
We will sing and praise 76 your power!
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 77 Hurry and help me! 78
22:31 They will come and tell about his saving deeds; 79
they will tell a future generation what he has accomplished. 80
25:4 Make me understand your ways, O Lord!
Teach me your paths! 81
25:6 Remember 82 your compassionate and faithful deeds, O Lord,
for you have always acted in this manner. 83
25:10 The Lord always proves faithful and reliable 84
to those who follow the demands of his covenant. 85
25:11 For the sake of your reputation, 86 O Lord,
forgive my sin, because it is great. 87
25:15 I continually look to the Lord for help, 88
for he will free my feet from the enemy’s net. 89
26:2 Examine me, O Lord, and test me!
Evaluate my inner thoughts and motives! 90
26:6 I maintain a pure lifestyle, 91
so I can appear before your altar, 92 O Lord,
26:8 O Lord, I love the temple where you live, 93
the place where your splendor is revealed. 94
27:7 Hear me, 95 O Lord, when I cry out!
Have mercy on me and answer me!
27:10 Even if my father and mother abandoned me, 96
the Lord would take me in. 97
27:13 Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living? 98
28:8 The Lord strengthens his people; 99
he protects and delivers his chosen king. 100
29:2 Acknowledge the majesty of the Lord’s reputation! 101
Worship the Lord in holy attire! 102
29:10 The Lord sits enthroned over the engulfing waters, 103
the Lord sits enthroned 104 as the eternal king.
31:18 May lying lips be silenced –
lips 105 that speak defiantly against the innocent 106
with arrogance and contempt!
31:21 The Lord deserves praise 107
for he demonstrated his amazing faithfulness to me when I was besieged by enemies. 108
31:24 Be strong and confident, 109
all you who wait on the Lord!
32:2 How blessed is the one 110 whose wrongdoing the Lord does not punish, 111
in whose spirit there is no deceit. 112
33:4 For 113 the Lord’s decrees 114 are just, 115
and everything he does is fair. 116
33:5 The Lord promotes 117 equity and justice;
the Lord’s faithfulness extends throughout the earth. 118
33:6 By the Lord’s decree 119 the heavens were made;
by a mere word from his mouth all the stars in the sky were created. 120
33:8 Let the whole earth fear 121 the Lord!
Let all who live in the world stand in awe of him!
33:10 The Lord frustrates 122 the decisions of the nations;
he nullifies the plans 123 of the peoples.
33:11 The Lord’s decisions stand forever;
his plans abide throughout the ages. 124
33:18 Look, the Lord takes notice of his loyal followers, 125
those who wait for him to demonstrate his faithfulness 126
33:20 We 127 wait for the Lord;
he is our deliverer 128 and shield. 129
33:22 May we experience your faithfulness, O Lord, 130
for 131 we wait for you.
34:2 I will boast 132 in the Lord;
let the oppressed hear and rejoice! 133
34:4 I sought the Lord’s help 134 and he answered me;
he delivered me from all my fears.
34:6 This oppressed man cried out and the Lord heard;
he saved him 135 from all his troubles.
34:7 The Lord’s angel camps around
the Lord’s 136 loyal followers 137 and delivers them. 138
34:11 Come children! Listen to me!
I will teach you what it means to fear the Lord. 139
34:16 But the Lord opposes evildoers
and wipes out all memory of them from the earth. 140
34:18 The Lord is near the brokenhearted;
he delivers 141 those who are discouraged. 142
34:22 The Lord rescues his servants; 143
all who take shelter in him escape punishment. 144
35:5 May they be 145 like wind-driven chaff,
as the Lord’s angel 146 attacks them! 147
36:5 O Lord, your loyal love reaches to the sky; 148
your faithfulness to the clouds. 149
By David.
37:1 Do not fret 151 when wicked men seem to succeed! 152
Do not envy evildoers!
37:3 Trust in the Lord and do what is right!
Settle in the land and maintain your integrity! 153
37:4 Then you will take delight in the Lord, 154
and he will answer your prayers. 155
37:5 Commit your future to the Lord! 156
Trust in him, and he will act on your behalf. 157
37:6 He will vindicate you in broad daylight,
and publicly defend your just cause. 158
37:9 Wicked men 159 will be wiped out, 160
but those who rely on the Lord are the ones who will possess the land. 161
37:22 Surely 162 those favored by the Lord 163 will possess the land,
but those rejected 164 by him will be wiped out. 165
37:24 Even if 166 he trips, he will not fall headlong, 167
for the Lord holds 168 his hand.
37:26 All day long he shows compassion and lends to others, 169
and his children 170 are blessed.
37:37 Take note of the one who has integrity! Observe the godly! 171
For the one who promotes peace has a future. 172
38:10 My heart beats quickly;
my strength leaves me;
I can hardly see. 173
For the music director; By David, a psalm.
40:1 I relied completely 175 on the Lord,
and he turned toward me
and heard my cry for help.
40:13 Please be willing, O Lord, to rescue me!
O Lord, hurry and help me! 176
41:3 The Lord supports 177 him on his sickbed;
you completely heal him from his illness. 178
41:4 As for me, I said: 179
“O Lord, have mercy on me!
Heal me, for I have sinned against you!
41:10 As for you, O Lord, have mercy on me and raise me up,
so I can pay them back!” 180
44:23 Rouse yourself! Why do you sleep, O Lord?
Wake up! 181 Do not reject us forever!
47:2 For the sovereign Lord 182 is awe-inspiring; 183
he is the great king who rules the whole earth! 184
50:5 He says: 185
“Assemble my covenant people before me, 186
those who ratified a covenant with me by sacrifice!” 187
51:15 O Lord, give me the words! 188
Then my mouth will praise you. 189
54:6 With a freewill offering I will sacrifice 190 to you!
I will give thanks to your name, O Lord, for it is good!
57:9 I will give you thanks before the nations, O Master!
I will sing praises to you before foreigners! 191
59:8 But you, O Lord, laugh in disgust at them; 192
you taunt 193 all the nations.
61:8 Then I will sing praises to your name continually, 194
as I fulfill 195 my vows day after day.
62:12 and you, O Lord, demonstrate loyal love. 196
For you repay men for what they do. 197
69:18 Come near me and redeem me! 198
Because of my enemies, rescue me!
69:26 For they harass 199 the one whom you discipline; 200
they spread the news about the suffering of those whom you punish. 201
69:31 That will please the Lord more than an ox or a bull
with horns and hooves.
71:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
72:9 Before him the coastlands 203 will bow down,
and his enemies will lick the dust. 204
75:5 Do not be so certain you have won! 205
Do not speak with your head held so high! 206
77:11 I will remember the works of the Lord.
Yes, I will remember the amazing things you did long ago! 207
78:17 Yet they continued to sin against him,
and rebelled against the sovereign One 208 in the desert.
78:52 Yet he brought out his people like sheep;
he led them through the wilderness like a flock.
79:5 How long will this go on, O Lord? 209
Will you stay angry forever?
How long will your rage 210 burn like fire?
79:12 Pay back our neighbors in full! 211
May they be insulted the same way they insulted you, O Lord! 212
81:3 Sound the ram’s horn on the day of the new moon, 213
and on the day of the full moon when our festival begins. 214
81:15 (May those who hate the Lord 215 cower in fear 216 before him!
May they be permanently humiliated!) 217
81:16 “I would feed Israel the best wheat, 218
and would satisfy your appetite 219 with honey from the rocky cliffs.” 220
83:2 For look, your enemies are making a commotion;
those who hate you are hostile. 221
85:7 O Lord, show us your loyal love!
Bestow on us your deliverance!
85:9 Certainly his loyal followers will soon experience his deliverance; 222
then his splendor will again appear in our land. 223
85:12 Yes, the Lord will bestow his good blessings, 224
and our land will yield 225 its crops.
A prayer of David.
86:1 Listen 227 O Lord! Answer me!
For I am oppressed and needy.
86:3 Have mercy on me, 228 O Lord,
for I cry out to you all day long!
86:6 O Lord, hear my prayer!
Pay attention to my plea for mercy!
87:2 The Lord loves the gates of Zion
more than all the dwelling places of Jacob.
87:6 The Lord writes in the census book of the nations, 229
“This one was born there.” 230 (Selah)
87:7 As for the singers, as well as the pipers –
all of them sing within your walls. 231
88:13 As for me, I cry out to you, O Lord;
in the morning my prayer confronts you.
89:5 O Lord, the heavens 232 praise your amazing deeds,
as well as your faithfulness in the angelic assembly. 233
89:15 How blessed are the people who worship you! 234
O Lord, they experience your favor. 235
89:38 But you have spurned 236 and rejected him;
you are angry with your chosen king. 237
89:46 How long, O Lord, will this last?
Will you remain hidden forever? 238
Will your anger continue to burn like fire?
89:51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps. 239
90:13 Turn back toward us, O Lord!
How long must this suffering last? 240
Have pity on your servants! 241
91:1 As for you, the one who lives 243 in the shelter of the sovereign One, 244
and resides in the protective shadow 245 of the mighty king 246 –
92:4 For you, O Lord, have made me happy by your work.
I will sing for joy because of what you have done. 247
92:9 Indeed, 248 look at your enemies, O Lord!
Indeed, 249 look at how your enemies perish!
All the evildoers are scattered!
92:15 So they proclaim that the Lord, my protector,
is just and never unfair. 250
93:5 The rules you set down 251 are completely reliable. 252
Holiness 253 aptly adorns your house, O Lord, forever. 254
94:12 How blessed is the one 255 whom you instruct, O Lord,
the one whom you teach from your law,
94:14 Certainly 256 the Lord does not forsake his people;
he does not abandon the nation that belongs to him. 257
94:17 If the Lord had not helped me,
I would have laid down in the silence of death. 258
94:18 If I say, “My foot is slipping,”
your loyal love, O Lord, supports me.
94:20 Cruel rulers 259 are not your allies,
those who make oppressive laws. 260
95:1 Come! Let’s sing for joy to the Lord!
Let’s shout out praises to our protector who delivers us! 262
96:7 Ascribe to the Lord, O families of the nations,
ascribe to the Lord splendor and strength!
96:9 Worship the Lord in holy attire! 263
Tremble before him, all the earth!
97:1 The Lord reigns!
Let the earth be happy!
Let the many coastlands rejoice!
97:5 The mountains melt like wax before the Lord,
before the Lord of the whole earth.
98:2 The Lord demonstrates his power to deliver; 265
in the sight of the nations he reveals his justice.
98:4 Shout out praises to the Lord, all the earth!
Break out in a joyful shout and sing!
98:6 With trumpets and the blaring of the ram’s horn,
shout out praises before the king, the Lord!
100:5 For the Lord is good.
His loyal love endures, 266
and he is faithful through all generations. 267
101:8 Each morning I will destroy all the wicked people in the land,
and remove all evildoers from the city of the Lord.
102:12 But you, O Lord, rule forever, 268
and your reputation endures. 269
102:18 The account of his intervention 270 will be recorded for future generations;
people yet to be born will praise the Lord.
102:19 For he will look down from his sanctuary above; 271
from heaven the Lord will look toward earth, 272
102:23 He has taken away my strength in the middle of life; 273
he has cut short my days.
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 274
103:13 As a father has compassion on his children, 275
so the Lord has compassion on his faithful followers. 276
103:19 The Lord has established his throne in heaven;
his kingdom extends over everything. 277
103:21 Praise the Lord, all you warriors of his, 278
you servants of his who carry out his desires! 279
104:16 The trees of the Lord 280 receive all the rain they need, 281
the cedars of Lebanon which he planted,
105:1 Give thanks to the Lord!
Call on his name!
Make known his accomplishments among the nations!
105:3 Boast about his holy name!
Let the hearts of those who seek the Lord rejoice!
105:4 Seek the Lord and the strength he gives!
Seek his presence continually!
105:20 The king authorized his release; 283
the ruler of nations set him free.
105:24 The Lord 284 made his people very fruitful,
and made them 285 more numerous than their 286 enemies.
105:25 He caused them 287 to hate his people,
and to mistreat 288 his servants.
105:28 He made it dark; 289
they did not disobey his orders. 290
106:1 Praise the Lord!
Give thanks to the Lord, for he is good,
and his loyal love endures! 292
106:2 Who can adequately recount the Lord’s mighty acts,
or relate all his praiseworthy deeds? 293
106:3 How blessed are those who promote justice,
and do what is right all the time!
106:16 In the camp they resented 294 Moses,
and Aaron, the Lord’s holy priest. 295
106:26 So he made a solemn vow 296
that he would make them die 297 in the desert,
106:29 They made the Lord angry 298 by their actions,
and a plague broke out among them.
106:40 So the Lord was angry with his people 299
and despised the people who belong to him. 300
Book 5
(Psalms 107-150)
107:1 Give thanks to the Lord, for he is good,
and his loyal love endures! 302
107:2 Let those delivered by the Lord speak out, 303
those whom he delivered 304 from the power 305 of the enemy,
107:43 Whoever is wise, let him take note of these things!
Let them consider the Lord’s acts of loyal love!
108:3 I will give you thanks before the nations, O Lord!
I will sing praises to you before foreigners! 306
109:15 May the Lord be constantly aware of them, 307
and cut off the memory of his children 308 from the earth!
109:20 May the Lord repay my accusers in this way, 309
those who say evil things about 310 me! 311
109:27 Then they will realize 312 this is your work, 313
and that you, Lord, have accomplished it.
109:30 I will thank the Lord profusely, 314
in the middle of a crowd 315 I will praise him,
110:2 The Lord 316 extends 317 your dominion 318 from Zion.
Rule in the midst of your enemies!
110:4 The Lord makes this promise on oath 319 and will not revoke it: 320
“You are an eternal priest 321 after the pattern of 322 Melchizedek.” 323
111:2 The Lord’s deeds are great,
eagerly awaited 324 by all who desire them.
112:1 Praise the Lord!
How blessed is the one 326 who obeys 327 the Lord,
who takes great delight in keeping his commands. 328
112:7 He does not fear bad news.
He 329 is confident; he trusts 330 in the Lord.
113:4 The Lord is exalted over all the nations;
his splendor reaches beyond the sky. 331
115:8 Those who make them will end up 332 like them,
as will everyone who trusts in them.
115:10 O family 333 of Aaron, trust in the Lord!
He is their deliverer 334 and protector. 335
115:16 The heavens belong to the Lord, 336
but the earth he has given to mankind. 337
115:17 The dead do not praise the Lord,
nor do any of those who descend into the silence of death. 338
116:1 I love the Lord
because he heard my plea for mercy, 340
116:7 Rest once more, my soul, 341
for the Lord has vindicated you. 342
116:14 I will fulfill my vows to the Lord
before all his people.
116:18 I will fulfill my vows to the Lord
before all his people,
117:2 For his loyal love towers 343 over us,
and the Lord’s faithfulness endures.
Praise the Lord!
118:1 Give thanks to the Lord, for he is good
and his loyal love endures! 345
118:4 Let the loyal followers of the Lord 346 say,
“Yes, his loyal love endures!”
118:5 In my distress 347 I cried out to the Lord.
The Lord answered me and put me in a wide open place. 348
118:6 The Lord is on my side, 349 I am not afraid!
What can people do to me? 350
118:7 The Lord is on my side 351 as my helper. 352
I look in triumph on those who hate me.
118:10 All the nations surrounded me. 353
Indeed, in the name of the Lord 354 I pushed them away. 355
118:11 They surrounded me, yes, they surrounded me.
Indeed, in the name of the Lord I pushed them away.
118:14 The Lord gives me strength and protects me; 356
he has become my deliverer.” 357
118:18 The Lord severely 358 punished me,
but he did not hand me over to death.
118:19 Open for me the gates of the just king’s temple! 359
I will enter through them and give thanks to the Lord.
118:24 This is the day the Lord has brought about. 360
We will be happy and rejoice in it.
118:29 Give thanks to the Lord, for he is good
and his loyal love endures! 361
119:4 You demand that your precepts
be carefully kept. 362
119:31 I hold fast 363 to your rules.
O Lord, do not let me be ashamed!
ה (He)
119:33 Teach me, O Lord, the lifestyle prescribed by your statutes, 364
so that I might observe it continually. 365
ו (Vav)
119:41 May I experience your loyal love, 366 O Lord,
and your deliverance, 367 as you promised. 368
ח (Khet)
119:57 The Lord is my source of security. 369
I have determined 370 to follow your instructions. 371
119:64 O Lord, your loyal love fills the earth.
Teach me your statutes!
ט (Tet)
119:65 You are good 372 to your servant,
O Lord, just as you promised. 373
119:75 I know, Lord, that your regulations 374 are just.
You disciplined me because of your faithful devotion to me. 375
119:85 The arrogant dig pits to trap me, 376
which violates your law. 377
119:107 I am suffering terribly.
O Lord, revive me with your word! 378
119:108 O Lord, please accept the freewill offerings of my praise! 379
Teach me your regulations!
119:122 Guarantee the welfare of your servant! 380
Do not let the arrogant oppress me!
119:126 It is time for the Lord to act –
they break your law!
119:127 For this reason 381 I love your commands
more than gold, even purest gold.
119:128 For this reason I carefully follow all your precepts. 382
I hate all deceitful actions. 383
צ (Tsade)
119:137 You are just, O Lord,
and your judgments are fair.
ק (Qof)
119:145 I cried out with all my heart, “Answer me, O Lord!
I will observe your statutes.”
119:149 Listen to me 384 because of 385 your loyal love!
O Lord, revive me, as you typically do! 386
119:151 You are near, O Lord,
and all your commands are reliable. 387
119:156 Your compassion is great, O Lord.
Revive me, as you typically do! 388
119:174 I long for your deliverance, O Lord;
I find delight in your law.
120:3 How will he severely punish you,
you deceptive talker? 389
121:3 May he not allow your foot to slip!
May your protector 390 not sleep! 391
121:5 The Lord is your protector;
the Lord is the shade at your right hand.
121:7 The Lord will protect you from all harm;
he will protect your life.
A song of ascents, 393 by David.
122:1 I was glad because 394 they said to me,
“We will go to the Lord’s temple.”
123:3 Show us favor, O Lord, show us favor!
For we have had our fill of humiliation, and then some. 395
123:4 We have had our fill 396
of the taunts of the self-assured,
of the contempt of the proud.
A song of ascents, 398 by David.
124:1 “If the Lord had not been on our side” –
let Israel say this! –
124:6 The Lord deserves praise, 399
for 400 he did not hand us over as prey to their teeth.
125:2 As the mountains surround Jerusalem, 401
so the Lord surrounds his people,
now and forevermore.
125:4 Do good, O Lord, to those who are good,
to the morally upright! 402
A song of ascents. 404
126:1 When the Lord restored the well-being of Zion, 405
we thought we were dreaming. 406
A song of ascents. 408
128:1 How blessed is every one of the Lord’s loyal followers, 409
each one who keeps his commands! 410
130:3 If you, O Lord, were to keep track of 411 sins,
O Lord, who could stand before you? 412
130:5 I rely on 413 the Lord,
I rely on him with my whole being; 414
I wait for his assuring word. 415
A song of ascents. 417
132:1 O Lord, for David’s sake remember
all his strenuous effort, 418
132:7 Let us go to his dwelling place!
Let us worship 419 before his footstool!
132:8 Ascend, O Lord, to your resting place,
you and the ark of your strength!
132:13 Certainly 420 the Lord has chosen Zion;
he decided to make it his home. 421
135:3 Praise the Lord, for the Lord is good!
Sing praises to his name, for it is pleasant! 422
135:4 Indeed, 423 the Lord has chosen Jacob for himself,
Israel to be his special possession. 424
136:1 Give thanks to the Lord, for he is good,
for his loyal love endures. 426
136:4 to the one who performs magnificent, amazing deeds all by himself,
for his loyal love endures,
136:6 to the one who spread out the earth over the water,
for his loyal love endures,
136:10 to the one who struck down the firstborn of Egypt,
for his loyal love endures,
136:16 to the one who led his people through the wilderness,
for his loyal love endures,
136:23 to the one who remembered us when we were down, 427
for his loyal love endures,
137:1 By the rivers of Babylon
we sit down and weep 429
when we remember Zion.
138:4 Let all the kings of the earth give thanks 430 to you, O Lord,
when they hear the words you speak. 431
138:6 Though the Lord is exalted, he takes note of the lowly,
and recognizes the proud from far away.
For the music director, a psalm of David.
139:1 O Lord, you examine me 433 and know.
139:21 O Lord, do I not hate those who hate you,
and despise those who oppose you? 434
For the music director; a psalm of David.
140:1 O Lord, rescue me from wicked men! 436
Protect me from violent men, 437
140:12 I know 438 that the Lord defends the cause of the oppressed
and vindicates the poor. 439
141:3 O Lord, place a guard on my mouth!
Protect the opening 440 of my lips! 441
142:5 I cry out to you, O Lord;
I say, “You are my shelter,
my security 442 in the land of the living.”
143:9 Rescue me from my enemies, O Lord!
I run to you for protection. 443
144:3 O Lord, of what importance is the human race, 444 that you should notice them?
Of what importance is mankind, 445 that you should be concerned about them? 446
144:5 O Lord, make the sky sink 447 and come down! 448
Touch the mountains and make them smolder! 449
145:3 The Lord is great and certainly worthy of praise!
No one can fathom his greatness! 450
145:9 The Lord is good to all,
and has compassion on all he has made. 451
145:12 so that mankind 452 might acknowledge your mighty acts,
and the majestic splendor of your kingdom.
145:14 453 The Lord supports all who fall,
and lifts up all who are bent over. 454
145:17 The Lord is just in all his actions, 455
and exhibits love in all he does. 456
145:18 The Lord is near all who cry out to him,
all who cry out to him sincerely. 457
145:20 The Lord protects those who love him,
but he destroys all the wicked.
146:6 the one who made heaven and earth,
the sea, and all that is in them,
who remains forever faithful, 458
146:7 vindicates the oppressed, 459
and gives food to the hungry.
The Lord releases the imprisoned.
148:5 Let them praise the name of the Lord,
for he gave the command and they came into existence.
149:4 For the Lord takes delight in his people;
he exalts the oppressed by delivering them. 460
1 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
2 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
3 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
4 tn Heb “their (i.e., the
5 tn Heb “throw off from us.”
6 tn Heb “a shield round about me.”
7 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
8 tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
9 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
10 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
11 tn Heb “to the
12 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
13 tn Heb “in peace at the same time I will lie down and sleep.”
14 tn Heb “for you,
15 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
16 tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
17 tn Heb “my words.”
18 tn Or “sighing.” The word occurs only here and in Ps 39:3.
19 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
20 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
21 tn The imperfect verbal form highlights the
22 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
23 tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
24 tn Heb “and you,
25 tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
26 sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.
27 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
28 sn The
29 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.
30 tn The construction vav (ו) + subject highlights the contrast between the exalted
31 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
32 tn Heb “he establishes for justice his throne.”
33 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
34 tn Heb “declare among the nations his deeds.”
35 sn Rise up,
36 tn Or “prevail.”
37 tn Heb “place,
38 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
39 tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.
40 tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew
41 tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).
42 tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).
43 tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).
44 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
45 tn Heb “Who may live as a resident alien in your tent?”
46 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
47 tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see BDB 755 s.v. 2.
48 tn Heb “O
49 tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the
50 tn Heb “bless,” that is, “proclaim as worthy of praise.”
51 tn Or “because.”
52 tn Or “counsels, advises.”
53 tn Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the
54 tn Heb “I set the
55 tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
56 sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.
57 tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.
58 tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.
sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.
59 tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.
60 tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.
61 tn Heb “worthy of praise, I cried out [to] the
62 tn 2 Sam 22:15 omits the pronominal suffix (“his”).
63 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
64 sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.
65 tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”
sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
66 tn Heb “but there is no deliverer.”
67 tn Heb “to the
sn They cry out. This reference to the psalmist’s enemies crying out for help to the
68 sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the
69 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “
70 tn Heb “moreover your servant is warned by them.”
71 tn Heb “in the keeping of them [there is] a great reward.”
72 tn The active participle draws attention to the ongoing nature of the action.
73 tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.
74 tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.
75 tn Heb “in your strength,” but English idiom does not require the pronoun.
sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.
76 tn Heb “sing praise.”
77 tn Heb “O my strength.”
78 tn Heb “hurry to my help.”
79 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
80 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
81 sn Teach me your paths. In this context the
82 tn That is, “remember” with the intention of repeating.
83 tn Heb “for from antiquity [are] they.”
84 tn Heb “all the paths of the
85 tn Heb “to the ones who keep his covenant and his testimonies.”
86 tn Heb “name.” By forgiving the sinful psalmist, the
87 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
88 tn Heb “my eyes continually [are] toward the
89 tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).
90 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
91 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
92 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
93 tn Heb “the dwelling of your house.”
94 tn Heb “the place of the abode of your splendor.”
95 tn Heb “my voice.”
96 tn Or “though my father and mother have abandoned me.”
97 tn Heb “gather me in”; or “receive me.”
98 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the
99 tn Heb “the
100 tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.
101 tn Heb “ascribe to the
102 tn That is, properly dressed for the occasion.
103 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
104 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
105 tn Heb “the [ones which].”
106 tn Or “godly.”
107 tn Heb “blessed [be] the
108 tn Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the
109 tn Heb “be strong and let your heart[s] be confident.”
110 tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”
111 tn Heb “blessed [is] the man to whom the
112 sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.
113 sn For the
114 tn Heb “word.” In this context, which depicts the
115 tn Or “upright.”
116 tn Heb “and all his work [is] in faithfulness.”
117 tn Heb “loves.” The verb “loves” is here metonymic; the
118 tn Heb “fills the earth.”
119 tn Heb “word.”
120 tn Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence.
121 tn In this context “fear” probably means “to demonstrate respect for the
122 tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the
123 tn Heb “thoughts.”
124 tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The
125 tn Heb “look, the eye of the
126 tn Heb “for the ones who wait for his faithfulness.”
127 tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.
128 tn Or “[source of] help.”
129 tn Or “protector.”
130 tn Heb “let your faithfulness, O
131 tn Or “just as.”
132 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.
133 tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).
134 tn Heb “I sought the
135 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
136 tn Heb “his”; the referent (the
137 tn Heb “those who fear him.”
138 tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.
139 tn Heb “the fear of the
140 tn Heb “the face of the
141 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
142 tn Heb “the crushed in spirit.”
143 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
144 tn “Taking shelter” in the
145 tn The prefixed verbal form is taken as a jussive. See v. 4.
146 sn See the mention of the
147 tn Heb “as the
148 tn Heb “[is] in the heavens.”
149 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).
150 sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.
151 tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.
152 tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.
153 tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.
154 tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).
155 tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”
156 tn Heb “roll your way upon the
157 tn Heb “he will act.” Verse 6 explains what is meant; the
158 tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”
159 tn Heb “for evil men.” The conjunction כִּי (ki, “for”) relates to the exhortations in v. 8; there is no reason to be frustrated, for the evildoers will be punished in due time.
160 tn Or “cut off, removed.”
161 tn Heb “and those who wait on the
162 tn The particle כִּי is best understood as asseverative or emphatic here.
163 tn Heb “those blessed by him.” The pronoun “him” must refer to the Lord (see vv. 20, 23), so the referent has been specified in the translation for clarity.
164 tn Heb “cursed.”
165 tn Or “cut off”; or “removed” (see v. 9).
166 tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).
167 tn Heb “be hurled down.”
168 tn The active participle indicates this is characteristically true. See v. 17.
169 tn The active participles describe characteristic behavior.
170 tn Or “offspring”; Heb “seed.”
171 tn Or “upright.”
172 tn Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).
173 tn Heb “and the light of my eyes, even they, there is not with me.” The “light of the eyes” may refer to physical energy (see 1 Sam 14:27, 29), life itself (Ps 13:3), or the ability to see (Prov 29:23).
174 sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).
175 tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).
176 tn Heb “hurry to my help.” See Pss 22:19; 38:22.
177 tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).
178 tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.
179 sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.
180 tn The cohortative with prefixed vav (ו) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.
181 sn Wake up! See Ps 35:23.
182 tn Heb “the
183 tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.
184 tn Heb “a great king over all the earth.”
185 tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.
186 tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.
187 tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).
188 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.
189 tn Heb “and my mouth will declare your praise.”
190 tn The cohortative verbal form expresses the psalmist’s resolve/vow to praise.
191 tn Or “the peoples.”
192 sn Laugh in disgust. See Pss 2:4; 37:13.
193 tn Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).
194 tn Or “forever.”
195 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
196 tn Heb “and to you, O Master, [is] loyal love.”
197 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”
sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.
198 tn Heb “come near my life and redeem it.” The verb “redeem” casts the
199 tn Or “persecute”; Heb “chase.”
200 tn Heb “for you, the one whom you strike, they chase.”
201 tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).
sn The psalmist is innocent of the false charges made by his enemies (v. 4), but he is also aware of his sinfulness (v. 5) and admits that he experiences divine discipline (v. 26) despite his devotion to God (v. 9). Here he laments that his enemies take advantage of such divine discipline by harassing and slandering him. They “kick him while he’s down,” as the expression goes.
202 sn Psalm 71. The psalmist prays for divine intervention and expresses his confidence that God will protect and vindicate him. The first three verses are very similar to Ps 31:1-3a.
203 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
204 sn As they bow down before him, it will appear that his enemies are licking the dust.
205 tn Heb “do not lift up on high your horn.”
206 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).
sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.
207 tn Heb “yes, I will remember from old your wonders.”
sn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future.
208 tn Heb “rebelling [against] the Most High.”
209 tn Heb “How long, O
210 tn Or “jealous anger.”
211 tn Heb “Return to our neighbors sevenfold into their lap.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of the Hebrew phrase שִׁבְעָתַיִם (shiv’atayim, “seven times”) see Gen 4:15, 24; Ps 12:6; Prov 6:31; Isa 30:26.
212 tn Heb “their reproach with which they reproached you, O Lord.”
213 tn Heb “at the new moon.”
sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.
214 tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).
sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.
215 tn “Those who hate the
216 tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.
217 tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the
tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.
218 tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.
sn I would feed. After the parenthetical “curse” in v. 15, the Lord’s speech continues here.
219 tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.
220 sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.
221 tn Heb “lift up [their] head[s].” The phrase “lift up [the] head” here means “to threaten; to be hostile,” as in Judg 8:28.
222 tn Heb “certainly his deliverance [is] near to those who fear him.”
223 tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.
224 tn Heb “what is good.”
225 tn Both “bestow” and “yield” translate the same Hebrew verb (נָתַן, natan). The repetition of the word emphasizes that agricultural prosperity is the direct result of divine blessing.
226 sn Psalm 86. The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.
227 tn Heb “turn your ear.”
228 tn Or “show me favor.”
229 tn Heb “the
230 tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.
231 tc Heb “and singers, like pipers, all my springs [are] in you.” The participial form חֹלְלִים (kholÿlim) appears to be from a denominative verb meaning “play the pipe,” though some derive the form from חוּל (khul, “dance”). In this case the duplicated lamed (ל) requires an emendation to מְחֹלְלִים (mÿkholÿlim, “a Polel form). The words are addressed to Zion. As it stands, the Hebrew text makes little, if any, sense. “Springs” are often taken here as a symbol of divine blessing and life”), but this reading does not relate to the preceding line in any apparent way. The present translation assumes an emendation of כָּל־מַעְיָנַי (kol-ma’yanay, “all my springs”) to כֻּלָּם עָנוּ (kullam ’anu, “all of them sing,” with the form עָנוּ being derived from עָנָה, ’anah, “sing”).
232 tn As the following context makes clear, the personified “heavens” here stand by metonymy for the angelic beings that surround God’s heavenly throne.
233 tn Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God’s heavenly assembly and the angels that surround his throne (see vv. 6-7).
234 tn Heb “who know the shout.” “Shout” here refers to the shouts of the
235 tn Heb “in the light of your face they walk.” The idiom “light of your face” 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; 80:3, 7, 19; Dan 9:17).
236 tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
237 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).
238 tn Heb “How long, O
239 tn Heb “[by] which your enemies, O
240 tn Heb “Return, O
241 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.
242 sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.
243 tn Heb “[O] one who lives.”
244 tn Traditionally “the Most High.”
245 sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).
246 sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.
247 tn Heb “the works of your hands.”
248 tn Or “for.”
249 tn Or “for.”
250 tn Heb “so that [they] proclaim that upright [is] the
251 tn Traditionally “your testimonies.” The Hebrew noun עֵדוּת (’edut) refers here to the demands of God’s covenant law. See Ps 19:7.
252 sn The rules you set down. God’s covenant contains a clear, reliable witness to his moral character and demands.
253 sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a).
254 tn Heb “for your house holiness is fitting, O
255 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” The generic masculine pronoun is used in v. 2.
256 tn Or “for.”
257 tn Or “his inheritance.”
258 tn Heb “If the
259 tn Heb “a throne of destruction.” “Throne” stands here by metonymy for rulers who occupy thrones.
260 tn Heb “Is a throne of destruction united to you, one that forms trouble upon a statute?” The rhetorical question anticipates the answer, “Of course not!” The translation, while not preserving the interrogative form of the statement, reflects its rhetorical force.
261 sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.
262 tn Heb “to the rocky summit of our deliverance.”
263 tn Or “in holy splendor.”
264 sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.
265 tn Heb “makes known his deliverance.”
266 tn Or “is forever.”
267 tn Heb “and to a generation and a generation [is] his faithfulness.”
268 tn Heb “sit” (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization.
269 tn Heb “and your remembrance [is] for a generation and a generation.”
270 tn The Hebrew text has simply “this,” referring to the anticipated divine intervention on behalf of Zion (vv. 13, 16-17). The referent has been specified in the translation for clarity.
271 tn Heb “from the height of his sanctuary.”
272 tn The perfect verbal forms in v. 19 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 18.
273 tn Heb “he has afflicted my strength in the way.” The term “way” refers here to the course of the psalmist’s life, which appears to be ending prematurely (vv. 23b-24).
274 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the
275 tn Or “sons,” but the Hebrew term sometimes refers to children in general.
276 tn Heb “those who fear him.”
277 tn Heb “his kingdom rules over all.”
278 tn Heb “all his hosts.”
279 tn Heb “his attendants, doers of his desire.”
280 sn The trees of the
281 tn Heb “are satisfied,” which means here that they receive abundant rain (see v. 13).
282 sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.
283 tn Heb “[the] king sent and set him free.”
284 tn Heb “and he”; the referent (the
285 tn Heb “him,” referring to “his people.”
286 tn Heb “his,” referring to “his people.”
287 tn Heb “their heart.”
288 tn Or “to deal deceptively.” The Hitpael of נָכַל (nakhal) occurs only here and in Gen 37:18, where it is used of Joseph’s brothers “plotting” to kill him.
289 tn Heb “he sent darkness and made it dark.”
sn He made it dark. The psalmist begins with the ninth plague (see Exod 10:21-29).
290 tn Heb “they did not rebel against his words.” Apparently this refers to Moses and Aaron, who obediently carried out God’s orders.
291 sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.
292 tn Heb “for forever [is] his loyal love.”
293 tn Heb “[or] cause to be heard all his praise.”
294 tn Or “envied.”
295 tn Heb “the holy one of the
296 tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).
297 tn Heb “to cause them to fall.”
298 tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew
299 tn Heb “the anger of the
300 tn Heb “his inheritance.”
301 sn Psalm 107. The psalmist praises God for his kindness to his exiled people.
302 tn Heb “for forever [is] his loyal love.”
303 tn Or “let the redeemed of the
304 tn Or “redeemed.”
305 tn Heb “hand.”
306 tn Or “the peoples.”
307 tn Heb “may they [that is, the sins mentioned in v. 14] be before the
308 tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.
309 tn Heb “[may] this [be] the repayment to my accusers from the
310 tn Or “against.”
311 tn The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
312 tn After the preceding imperative, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
313 tn Heb “that your hand [is] this.”
314 tn Heb “I will thank the
315 tn Heb “many.”
316 tn Since the
317 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
318 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
319 tn Or “swears, vows.”
320 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.
321 sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
322 tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.
323 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”
324 tn Heb “sought out.”
325 sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
326 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.
327 tn Heb “fears.”
328 tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.
329 tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).
330 tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.
331 tn Heb “above the sky [is] his splendor.”
332 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.
333 tn Heb “house.”
334 tn Or “[source of] help.”
335 tn Heb “and their shield.”
336 tn Heb “the heavens [are] heavens to the
337 tn Heb “to the sons of man.”
338 tn Heb “silence,” a metonymy here for death (see Ps 94:17).
339 sn Psalm 116. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.
340 tn Heb “I love because the
341 tn Heb “return, my soul, to your place of rest.”
342 tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense (cf. Ps 13:5).
343 tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.
344 sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.
345 tn Or “is forever.”
346 tn Heb “fearers of the
347 tn Heb “from the distress.” The noun מֵצַר (metsar, “straits; distress”) occurs only here and in Lam 1:3. In Ps 116:3 מצר should probably be emended to מְצָדֵי (mÿtsadey, “snares of”).
348 tn Heb “the
349 tn Heb “for me.”
350 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.
351 tn Heb “for me.”
352 tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.
353 sn The reference to an attack by the nations suggests the psalmist may have been a military leader.
354 tn In this context the phrase “in the name of the
355 tn Traditionally the verb has been derived from מוּל (mul, “to circumcise”) and translated “[I] cut [them] off” (see BDB 557-58 s.v. II מוּל). However, it is likely that this is a homonym meaning “to fend off” (see HALOT 556 s.v. II מול) or “to push away.” In this context, where the psalmist is reporting his past experience, the prefixed verbal form is best understood as a preterite. The phrase also occurs in vv. 11, 12.
356 tn Heb “my strength and protection [is] the
357 tn Or “salvation.”
358 tn The infinitive absolute emphasizes the following verbal idea.
359 tn Heb “the gates of justice.” The gates of the
360 tn Heb “this is the day the
361 tn Or “is forever.”
362 tn Heb “you, you commanded your precepts, to keep, very much.”
363 tn Or “cling to.”
364 tn Heb “the way of your statutes.”
365 tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (’eqev) is understood to mean “end” here. Another option is to take עֵקֶב (’eqev) as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”
366 tn Heb “and may your loyal love come to me.”
367 tn Or “salvation” (so many English versions).
368 tn Heb “according to your word.”
369 tn Heb “my portion [is] the
370 tn Heb “I said.”
371 tn Heb “to keep your words” (see v. 9).
372 tn Heb “do good.”
373 tn Heb “according to your word.”
374 tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.
375 tn Heb “and [in] faithfulness you afflicted me.”
376 tn Heb “for me.”
377 tn Heb “which [is] not according to your law.”
378 tn Heb “according to your word.”
379 tn Heb “of my mouth.”
380 tn Heb “be surety for your servant for good.”
381 tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.
382 tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.
383 tn Heb “every false path.”
384 tn Heb “my voice.”
385 tn Heb “according to.”
386 tn Heb “according to your custom.”
387 tn Or “truth.”
388 tn Heb “according to your customs.”
389 tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The
390 tn Heb “the one who guards you.”
391 tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.
392 sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.
393 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
394 tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.
395 tn Heb “for greatly we are filled [with] humiliation.”
396 tn Heb “greatly our soul is full to it.”
397 sn Psalm 124. Israel acknowledges that the Lord delivered them from certain disaster.
398 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
399 tn Heb “blessed [be] the
400 tn Heb “[the one] who.”
401 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
402 tn Heb “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
403 sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.
404 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
405 tn Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shÿvut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century
406 tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPsa. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.
407 sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.
408 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
409 tn Heb “every fearer of the
410 tn Heb “the one who walks in his ways.”
411 tn Heb “observe.”
412 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”
413 tn Or “wait for.”
414 tn Heb “my soul waits.”
415 tn Heb “his word.”
416 sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.
417 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
418 tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).
419 tn Or “bow down.”
420 tn Or “for.”
421 tn Heb “he desired it for his dwelling place.”
422 tn Heb “for [it is] pleasant.” The translation assumes that it is the
423 tn Or “for.”
424 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
425 sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”
426 tn Or “is forever.”
427 tn Heb “who, in our low condition, remembered us.”
428 sn Psalm 137. The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies.
429 tn Heb “there we sit down, also we weep.”
430 tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.
431 tn Heb “the words of your mouth.”
432 sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.
433 tn The statement is understood as generalizing – the psalmist describes what God typically does.
434 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
435 sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.
436 tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
437 tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
438 tc The translation follows the Qere and many medieval Hebrew
439 tn Heb “and the just cause of the poor.”
440 tn Heb “door.” The Hebrew word occurs only here in the OT.
441 sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.
442 tn Heb “my portion.” The psalmist compares the
443 tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nastiy, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of kaf (כ) and nun (נ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’el, “to”) is well-attested.
444 tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (’enosh) is used here in a collective sense and refers to the human race. See Ps 8:5.
445 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
446 tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
447 tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the
448 tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.
449 tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.
450 tn Heb “and concerning his greatness there is no searching.”
451 tn Heb “and his compassion is over all his works.”
452 tn Heb “the sons of man.”
453 tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the mem (מ) and samek (ס) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing nun (נ) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.
454 tn Perhaps “discouraged” (see Ps 57:6).
455 tn Heb “in all his ways.”
456 tn Heb “and [is] loving in all his deeds.”
457 tn Heb “in truth.”
458 tn Heb “the one who guards faithfulness forever.”
459 tn Heb “executes justice for the oppressed.”
460 tn Heb “he honors the oppressed [with] deliverance.”