6:6 I am exhausted as I groan;
all night long I drench my bed in tears; 1
my tears saturate the cushion beneath me. 2
For the music director, according to the gittith style; 4 a psalm of David.
8:1 O Lord, our Lord, 5
how magnificent 6 is your reputation 7 throughout the earth!
You reveal your majesty in the heavens above! 8
9:14 Then I will 9 tell about all your praiseworthy acts; 10
in the gates of Daughter Zion 11 I will rejoice because of your deliverance.” 12
10:4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.” 13
35:10 With all my strength I will say, 14
“O Lord, who can compare to you?
You rescue 15 the oppressed from those who try to overpower them; 16
the oppressed and needy from those who try to rob them.” 17
59:5 You, O Lord God, the invincible warrior, 18 the God of Israel,
rouse yourself and punish 19 all the nations!
Have no mercy on any treacherous evildoers! (Selah)
74:22 Rise up, O God! Defend your honor! 20
Remember how fools insult you all day long! 21
A well-written song 23 by Ethan the Ezrachite.
89:1 I will sing continually 24 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 25
89:50 Take note, O Lord, 26 of the way your servants are taunted, 27
and of how I must bear so many insults from people! 28
102:26 They will perish,
but you will endure. 29
They will wear out like a garment;
like clothes you will remove them and they will disappear. 30
1 tn Heb “I cause to swim through all the night my bed.”
2 tn Heb “with my tears my bed I flood/melt.”
3 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
4 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
5 tn The plural form of the title emphasizes the
6 tn Or “awesome”; or “majestic.”
7 tn Heb “name,” which here stands metonymically for God’s reputation.
8 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
9 tn Or “so that I might.”
10 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
11 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
12 tn Heb “in your deliverance.”
13 tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).
14 tn Heb “all my bones will say.”
15 tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.
16 tn Heb “from [the one who is] too strong for him.” The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view.
17 tn Heb “the oppressed [one] and needy [one] from [the one who] robs him.” As in the previous line, the singular forms are used in a representative sense.
18 tn Heb “
19 tn Heb “wake up to punish” (see Pss 35:23; 44:23).
20 tn Or “defend your cause.”
21 tn Heb “remember your reproach from a fool all the day.”
22 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
23 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
24 tn Or “forever.”
25 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
26 tc Many medieval Hebrew
27 tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew
28 tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).
29 tn Heb “stand.”
30 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.