3:4 To the Lord I cried out, 1
and he answered me from his holy hill. 2 (Selah)
3:5 I rested and slept;
I awoke, 3 for the Lord protects 4 me.
3:6 I am not afraid 5 of the multitude of people 6
who attack me from all directions. 7
For the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 9
Though I am hemmed in, you will lead me into a wide, open place. 10
Have mercy on me 11 and respond to 12 my prayer!
4:7 You make me happier 13
than those who have abundant grain and wine. 14
4:8 I will lie down and sleep peacefully, 15
for you, Lord, make me safe and secure. 16
13:6 I will sing praises 17 to the Lord
when he vindicates me. 18
A prayer 20 of David.
16:1 Protect me, O God, for I have taken shelter in you. 21
16:5 Lord, you give me stability and prosperity; 22
you make my future secure. 23
16:7 I will praise 24 the Lord who 25 guides 26 me;
yes, during the night I reflect and learn. 27
18:20 The Lord repaid 28 me for my godly deeds; 29
he rewarded 30 my blameless behavior. 31
18:24 The Lord rewarded me for my godly deeds; 32
he took notice of my blameless behavior. 33
18:28 Indeed, 34 you are my lamp, Lord. 35
My God 36 illuminates the darkness around me. 37
18:32 The one true God 38 gives 39 me strength; 40
he removes 41 the obstacles in my way. 42
18:40 You make my enemies retreat; 43
I destroy those who hate me. 44
22:13 They 45 open their mouths to devour me 46
like a roaring lion that rips its prey. 47
22:17 I can count 48 all my bones;
my enemies 49 are gloating over me in triumph. 50
22:20 Deliver me 51 from the sword!
Save 52 my life 53 from the claws 54 of the wild dogs!
25:21 May integrity and godliness protect me,
for I rely on you!
26:3 For I am ever aware of your faithfulness, 55
and your loyalty continually motivates me. 56
27:8 My heart tells me to pray to you, 57
and I do pray to you, O Lord. 58
30:2 O Lord my God,
I cried out to you and you healed me. 59
30:11 Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy. 60
31:5 Into your hand I entrust my life; 61
you will rescue 62 me, O Lord, the faithful God.
34:3 Magnify the Lord with me!
Let’s praise 63 his name together!
34:11 Come children! Listen to me!
I will teach you what it means to fear the Lord. 64
35:2 Grab your small shield and large shield, 65
and rise up to help me!
35:12 They repay me evil for the good I have done; 66
I am overwhelmed with sorrow. 67
35:21 They are ready to devour me; 68
they say, “Aha! Aha! We’ve got you!” 69
35:22 But you take notice, 70 Lord!
O Lord, do not remain far away from me!
35:23 Rouse yourself, wake up 71 and vindicate me! 72
My God and Lord, defend my just cause! 73
38:10 My heart beats quickly;
my strength leaves me;
I can hardly see. 74
39:13 Turn your angry gaze away from me, so I can be happy
before I pass away. 75
40:7 Then I say,
“Look! I come!
What is written in the scroll pertains to me. 76
40:15 May those who say to me, “Aha! Aha!”
be humiliated 77 and disgraced! 78
41:5 My enemies ask this cruel question about me, 79
‘When will he finally die and be forgotten?’ 80
51:5 Look, I was guilty of sin from birth,
a sinner the moment my mother conceived me. 81
51:6 Look, 82 you desire 83 integrity in the inner man; 84
you want me to possess wisdom. 85
51:8 Grant me the ultimate joy of being forgiven! 86
May the bones 87 you crushed rejoice! 88
51:15 O Lord, give me the words! 89
Then my mouth will praise you. 90
54:3 For foreigners 91 attack me; 92
ruthless men, who do not respect God, seek my life. 93 (Selah)
54:4 Look, God is my deliverer! 94
The Lord is among those who support me. 95
54:7 Surely 96 he rescues me from all trouble, 97
and I triumph over my enemies. 98
55:13 But it is you, 99 a man like me, 100
my close friend in whom I confided. 101
55:17 During the evening, morning, and noontime
I will lament and moan, 102
and he will hear 103 me. 104
56:5 All day long they cause me trouble; 105
they make a habit of plotting my demise. 106
56:11 in God I trust, I am not afraid.
What can mere men 107 do to me? 108
57:2 I cry out for help to the sovereign God, 109
to the God who vindicates 110 me.
60:5 Deliver by your power 111 and answer me, 112
so that the ones you love may be safe. 113
60:7 Gilead belongs to me,
as does Manasseh! 114
Ephraim is my helmet, 115
Judah my royal scepter. 116
61:3 Indeed, 117 you are 118 my shelter,
a strong tower that protects me from the enemy. 119
62:5 Patiently wait for God alone, my soul! 120
For he is the one who gives me confidence. 121
64:2 Hide me from the plots of evil men,
from the crowd of evildoers. 122
65:3 Our record of sins overwhelms me, 123
but you forgive 124 our acts of rebellion.
66:20 God deserves praise, 125
for 126 he did not reject my prayer
or abandon his love for me! 127
69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 128
69:9 Certainly 129 zeal for 130 your house 131 consumes me;
I endure the insults of those who insult you. 132
69:10 I weep and refrain from eating food, 133
which causes others to insult me. 134
69:17 Do not ignore 135 your servant,
for I am in trouble! Answer me right away! 136
69:29 I am oppressed and suffering!
O God, deliver and protect me! 137
71:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
71:7 Many are appalled when they see me, 139
but you are my secure shelter.
71:14 As for me, I will wait continually,
and will continue to praise you. 140
73:16 When I tried to make sense of this,
it was troubling to me. 141
81:13 If only my people would obey me! 142
If only Israel would keep my commands! 143
A prayer of David.
86:1 Listen 145 O Lord! Answer me!
For I am oppressed and needy.
86:2 Protect me, 146 for I am loyal!
O my God, deliver your servant, who trusts in you!
86:3 Have mercy on me, 147 O Lord,
for I cry out to you all day long!
86:7 In my time of trouble I cry out to you,
for you will answer me.
88:4 They treat me like 148 those who descend into the grave. 149
I am like a helpless man, 150
89:36 His dynasty will last forever. 151
His throne will endure before me, like the sun, 152
94:18 If I say, “My foot is slipping,”
your loyal love, O Lord, supports me.
102:5 Because of the anxiety that makes me groan,
my bones protrude from my skin. 153
108:6 Deliver by your power 154 and answer me,
so that the ones you love may be safe. 155
108:8 Gilead belongs to me,
as does Manasseh! 156
Ephraim is my helmet, 157
Judah my royal scepter. 158
109:20 May the Lord repay my accusers in this way, 159
those who say evil things about 160 me! 161
109:22 For I am oppressed and needy,
and my heart beats violently within me. 162
109:25 I am disdained by them. 163
When they see me, they shake their heads. 164
116:6 The Lord protects 165 the untrained; 166
I was in serious trouble 167 and he delivered me.
116:12 How can I repay the Lord
for all his acts of kindness to me?
118:6 The Lord is on my side, 168 I am not afraid!
What can people do to me? 169
118:10 All the nations surrounded me. 170
Indeed, in the name of the Lord 171 I pushed them away. 172
118:21 I will give you thanks, for you answered me,
and have become my deliverer.
119:10 With all my heart I seek you.
Do not allow me to stray from your commands!
119:19 I am like a foreigner in this land. 173
Do not hide your commands from me!
119:23 Though rulers plot and slander me, 174
your servant meditates on your statutes.
119:24 Yes, I find delight in your rules;
they give me guidance. 175
ד (Dalet)
119:25 I collapse in the dirt. 176
Revive me with your word! 177
119:27 Help me to understand what your precepts mean! 178
Then I can meditate 179 on your marvelous teachings. 180
119:31 I hold fast 181 to your rules.
O Lord, do not let me be ashamed!
119:32 I run along the path of your commands,
for you enable me to do so. 182
119:35 Guide me 183 in the path of your commands,
for I delight to walk in it. 184
119:36 Give me a desire for your rules, 185
rather than for wealth gained unjustly. 186
119:37 Turn my eyes away from what is worthless! 187
Revive me with your word! 188
119:40 Look, I long for your precepts.
Revive me with your deliverance! 189
119:43 Do not completely deprive me of a truthful testimony, 190
for I await your justice.
ז (Zayin)
119:49 Remember your word to your servant,
for you have given me hope.
119:53 Rage takes hold of me because of the wicked,
those who reject your law.
119:58 I seek your favor 191 with all my heart.
Have mercy on me as you promised! 192
119:61 The ropes of the wicked tighten around 193 me,
but I do not forget your law.
119:64 O Lord, your loyal love fills the earth.
Teach me your statutes!
119:66 Teach me proper discernment 194 and understanding!
For I consider your commands to be reliable. 195
119:68 You are good and you do good.
Teach me your statutes!
119:71 It was good for me to suffer,
so that I might learn your statutes.
119:76 May your loyal love console me,
as you promised your servant. 196
119:78 May the arrogant be humiliated, for they have slandered me! 197
But I meditate on your precepts.
119:79 May your loyal followers 198 turn to me,
those who know your rules.
119:84 How long must your servant endure this? 199
When will you judge those who pursue me?
119:85 The arrogant dig pits to trap me, 200
which violates your law. 201
119:86 All your commands are reliable.
I am pursued without reason. 202 Help me!
119:87 They have almost destroyed me here on the earth,
but I do not reject your precepts.
119:88 Revive me with 203 your loyal love,
that I might keep 204 the rules you have revealed. 205
119:93 I will never forget your precepts,
for by them you have revived me.
119:94 I belong to you. Deliver me!
For I seek your precepts.
119:95 The wicked prepare to kill me, 206
yet I concentrate on your rules.
119:98 Your commandments 207 make me wiser than my enemies,
for I am always aware of them.
119:102 I do not turn aside from your regulations,
for you teach me.
119:104 Your precepts give me discernment.
Therefore I hate all deceitful actions. 208
119:107 I am suffering terribly.
O Lord, revive me with your word! 209
119:108 O Lord, please accept the freewill offerings of my praise! 210
Teach me your regulations!
119:110 The wicked lay a trap for me,
but I do not wander from your precepts.
119:111 I claim your rules as my permanent possession,
for they give me joy. 211
119:117 Support me, so that I will be delivered.
Then I will focus 212 on your statutes continually.
ע (Ayin)
119:121 I do what is fair and right. 213
Do not abandon me to my oppressors!
119:122 Guarantee the welfare of your servant! 214
Do not let the arrogant oppress me!
119:125 I am your servant. Give me insight,
so that I can understand 215 your rules.
119:133 Direct my steps by your word! 216
Do not let any sin dominate me!
119:134 Deliver me 217 from oppressive men,
so that I can keep 218 your precepts.
119:143 Distress and hardship confront 219 me,
yet I find delight in your commands.
119:144 Your rules remain just. 220
Give me insight so that I can live. 221
119:146 I cried out to you, “Deliver me,
so that I can keep 222 your rules.”
ר (Resh)
119:153 See my pain and rescue me!
For I do not forget your law.
119:156 Your compassion is great, O Lord.
Revive me, as you typically do! 223
119:157 The enemies who chase me are numerous. 224
Yet I do not turn aside from your rules.
119:159 See how I love your precepts!
O Lord, revive me with your loyal love!
ת (Tav)
119:169 Listen to my cry for help, 225 O Lord!
Give me insight by your word!
119:170 Listen to my appeal for mercy! 226
Deliver me, as you promised. 227
119:171 May praise flow freely from my lips,
for you teach me your statutes.
119:173 May your hand help me,
for I choose to obey 228 your precepts.
119:175 May I 229 live and praise you!
May your regulations help me! 230
A song of ascents. 232
129:1 “Since my youth they have often attacked me,”
let Israel say.
130:2 O Lord, listen to me! 233
Pay attention to 234 my plea for mercy!
For the music director, a psalm of David.
139:1 O Lord, you examine me 236 and know.
139:14 I will give you thanks because your deeds are awesome and amazing. 237
You knew me thoroughly; 238
139:19 If only 239 you would kill the wicked, O God!
Get away from me, you violent men! 240
140:2 who plan ways to harm me. 241
All day long they stir up conflict. 242
143:9 Rescue me from my enemies, O Lord!
I run to you for protection. 243
1 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.
2 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
3 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the
4 tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the
5 tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
6 tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
7 tn Heb “who all around take a stand against me.”
8 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
9 tn Heb “God of my righteousness.”
10 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
11 tn Or “show me favor.”
12 tn Heb “hear.”
13 tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
14 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
15 tn Heb “in peace at the same time I will lie down and sleep.”
16 tn Heb “for you,
17 tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the
18 tn Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ’al) means “to repay,” here in a positive sense.
19 sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.
20 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
21 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).
sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
22 tn Heb “O
23 tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the
24 tn Heb “bless,” that is, “proclaim as worthy of praise.”
25 tn Or “because.”
26 tn Or “counsels, advises.”
27 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
28 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
29 tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the
30 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
31 tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.
32 tn Heb “according to my righteousness.”
33 tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.
34 tn Or “for.” The translation assumes that כִּי (ki)is asseverative here.
35 tn Ps 18:28 reads literally, “you light my lamp,
36 tn 2 Sam 22:29 repeats the name “
37 tn Heb “my darkness.”
38 tn Heb “the God.” The prefixed article emphasizes the
39 tn Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32-34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.
40 tn 2 Sam 22:33 reads, “the God is my strong refuge.”
sn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).
41 tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.
42 tn Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
43 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck”].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” Cf. Exod 23:27.
44 sn Those who hate me. See v. 17, where it is the
45 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
46 tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).
47 tn Heb “a lion ripping and roaring.”
48 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
49 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
50 tn Heb “they gaze, they look upon me.”
51 tn Or “my life.”
52 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
53 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
54 tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.
55 tn Heb “for your faithfulness [is] before my eyes.”
56 tn Heb “and I walk about in your loyalty.”
sn The psalmist’s awareness of the Lord’s faithfulness and…loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity.
57 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the
58 tn Heb “your face, O
59 sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.
60 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
61 tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.
62 tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
63 tn Or “exalt.”
64 tn Heb “the fear of the
65 tn Two different types of shields are mentioned here. See also Ezek 38:4. Many modern translations render the first term (translated here “small shield”) as “buckler” (cf. NASB “buckler and shield”; the order is often reversed in the translation, apparently for stylistic reasons: cf. NEB, NIV, NRSV “shield and buckler”). The English term “buckler,” referring to a small round shield held on the arm to protect the upper body, is unfamiliar to many modern readers, so the term “small shield” was used in the present translation for clarity.
66 tn Heb “they repay me evil instead of good.”
67 tn Heb “[there is] bereavement to my soul.”
68 tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t.
69 tn Heb “our eye sees.” Apparently this is an idiom meaning to “look in triumph” or “gloat over” (see Ps 54:7).
70 tn Heb “you see, O
71 sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.
72 tn Heb “for my justice.”
73 tn Heb “for my cause.”
74 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).
75 tn Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hasha’) is uncertain. It could be from the root שָׁעָע (sha’a’, “smear”), but “your eyes” would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of שָׁעָה (sha’ah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (shÿ’eh, “gaze”; see Job 14:6). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10-11). For a similar expression of this sentiment see Job 10:20-21.
76 tn Heb “in the roll of the scroll it is written concerning me.” Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14-20. See P. C. Craigie, Psalms 1-50 (WBC), 315.
77 tn The prefixed verbal form is understood as a jussive in this imprecation.
78 tn Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”
79 tn Heb “my enemies speak evil concerning me.”
80 tn Heb “and his name perish.”
81 tn Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ו] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.
82 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.
83 tn The perfect is used in a generalizing sense here.
84 tn Heb “in the covered [places],” i.e., in the inner man.
85 tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).
sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.
86 tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.
87 sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.
88 tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.
89 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.
90 tn Heb “and my mouth will declare your praise.”
91 tc Many medieval Hebrew
92 tn Heb “rise against me.”
93 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
94 tn Or “my helper.”
95 tn Or “sustain my life.”
96 tn Or “for,” indicating a more specific reason why he will praise the
97 tn The perfects in v. 7 are probably rhetorical, indicating the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance and his own vindication as if they were occurring or had already occurred.
98 tn Heb “and on my enemies my eyes look.”
99 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.
100 tn Heb “a man according to my value,” i.e., “a person such as I.”
101 tn Heb “my close friend, one known by me.”
102 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.
103 tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.
104 tn Heb “my voice.”
105 tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’atsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”
106 tn Heb “against me [are] all their thoughts for harm.”
107 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
108 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
109 tn Heb “to God Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
110 tn Or “avenges in favor of.”
111 tn Heb “right hand.”
112 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
113 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”
114 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
115 tn Heb “the protection of my head.”
sn Ephraim, named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
116 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.
117 tn Or “for.”
118 tn Or “have been.”
119 tn Heb “a strong tower from the face of an enemy.”
120 tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.
121 tn Heb “for from him [is] my hope.”
122 tn Heb “workers of wickedness.”
123 tn Heb “the records of sins are too strong for me.”
124 tn Or “make atonement for.”
125 tn Heb “blessed [be] God.”
126 tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (’asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.
127 tn Heb “did not turn aside my prayer and his loyal love with me.”
128 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
129 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
130 tn Or “devotion to.”
131 sn God’s house, the temple, here represents by metonymy God himself.
132 tn Heb “the insults of those who insult you fall upon me.”
sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.
133 sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.
134 tn Heb “and it becomes insults to me.”
135 tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).
136 tn Or “quickly.”
137 tn Heb “your deliverance, O God, may it protect me.”
138 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.
139 tn Heb “like a sign [i.e., portent or bad omen] I am to many.”
140 tn Heb “and I add to all your praise.”
141 tn Heb “and [when] I pondered to understand this, troubling it [was] in my eyes.”
142 tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).
143 tn Heb “[and if only] Israel would walk in my ways.”
144 sn Psalm 86. The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.
145 tn Heb “turn your ear.”
146 tn Heb “my life.”
147 tn Or “show me favor.”
148 tn Heb “I am considered with.”
149 tn Heb “the pit.” The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead.
150 tn Heb “I am like a man [for whom] there is no help.”
151 tn Heb “his offspring forever will be.”
152 tn Heb “and his throne like the sun before me.”
153 tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated – he is turned to “skin and bones,” so to speak.
154 tn Heb “right hand.”
155 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text: “So that the ones you love may be rescued, deliver by your power and answer me.”
156 tn Gilead was located east of the Jordan River. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
157 tn Heb “the protection of my head.”
sn Ephraim, one of Joseph’s sons, was one of two major tribes located west of the Jordan River. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
158 sn Judah, like Ephraim, was the other major tribe west of the Jordan River. The Davidic king, symbolized here by the royal scepter, came from this tribe.
159 tn Heb “[may] this [be] the repayment to my accusers from the
160 tn Or “against.”
161 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).
162 tc The verb in the Hebrew text (חָלַל, khalal) appears to be a Qal form from the root חלל meaning “pierced; wounded.” However, the Qal of this root is otherwise unattested. The translation assumes an emendation to יָחִיל (yakhil), a Qal imperfect from חוּל (khul, “tremble”) or to חֹלַל (kholal), a polal perfect from חוּל (khul). See Ps 55:4, which reads לִבִּי יָחִיל בְּקִרְבִּי (libbiy yakhil bÿqirbbiy, “my heart trembles [i.e., “beats violently”] within me”).
163 tn Heb “as for me, I am a reproach to them.”
164 sn They shake their heads. Apparently shaking the head was a taunting gesture. See also Job 16:4; Ps 22:7; Lam 2:15.
165 tn Heb “guards.” The active participle indicates this is a characteristic of the
166 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Ps 19:7.
167 tn Heb “I was low.”
168 tn Heb “for me.”
169 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.
170 sn The reference to an attack by the nations suggests the psalmist may have been a military leader.
171 tn In this context the phrase “in the name of the
172 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.
173 tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.
174 tn Heb “though rulers sit, about me they talk together.” (For another example of the Niphal of דָּבַר (davar) used with a suffixed form of the preposition ב, see Ezek 33:30.)
175 tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.
176 tn Heb “my soul clings to the dirt.” 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).
177 tn Heb “according to your word.” Many medieval Hebrew
178 tn Heb “the way of your precepts make me understand.”
179 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
180 tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).
181 tn Or “cling to.”
182 tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The
183 tn Or “make me walk.”
184 tn Heb “for in it I delight.”
185 tn Heb “turn my heart to your rules.”
186 tn Heb “and not unjust gain.”
187 tn Heb “Make my eyes pass by from looking at what is worthless.”
188 tn Heb “by your word.”
189 tn Or “righteousness.”
190 tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the
191 tn Heb “I appease your face.”
192 tn Heb “according to your word.”
193 tn Heb “surround.”
194 tn Heb “goodness of taste.” Here “taste” refers to moral and ethical discernment.
195 tn Heb “for I believe in your commands.”
196 tn Heb “according to your word to your servant.”
197 tn Heb “for [with] falsehood they have denied me justice.”
198 tn Heb “those who fear you.”
199 tn Heb “How long are the days of your servant?”
200 tn Heb “for me.”
201 tn Heb “which [is] not according to your law.”
202 sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.
203 tn Heb “according to.”
204 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
205 tn Heb “of your mouth.”
206 tn Heb “the wicked wait for me to kill me.”
207 tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The
208 tn Heb “every false path.”
209 tn Heb “according to your word.”
210 tn Heb “of my mouth.”
211 tn Heb “for the joy of my heart [are] they.”
212 tn Or “and that I might focus.” The two cohortatives with vav (ו) conjunctive indicate purpose/result after the imperative at the beginning of the verse.
213 tn Heb “do justice and righteousness.”
214 tn Heb “be surety for your servant for good.”
215 tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
216 tn God’s “word” refers here to his law (see v. 11).
217 tn Or “redeem me.”
218 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
219 tn Heb “find.”
220 tn Heb “just are your rules forever.”
221 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
222 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
223 tn Heb “according to your customs.”
224 tn Heb “many [are] those who chase me and my enemies.”
225 tn Heb “may my cry approach before you.”
226 tn Heb “may my appeal for mercy come before you.”
227 tn Heb “according to your speech.”
228 tn The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.
229 tn Heb “my life.”
230 tn God’s regulations will “help” the psalmist by giving him moral and ethical guidance.
231 sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion.
232 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.
233 tn Heb “my voice.”
234 tn Heb “may your ears be attentive to the voice of.”
235 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.
236 tn The statement is understood as generalizing – the psalmist describes what God typically does.
237 tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (pala’) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (pala’; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים, the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (nifla’ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).
238 tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.
239 tn The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b).
240 tn Heb “men of bloodshed.”
241 tn Heb “they devise wicked [plans] in [their] mind.”
242 tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.
243 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.