6:7 My eyes 1 grow dim 2 from suffering;
they grow weak 3 because of all my enemies. 4
10:6 He says to himself, 5
“I will never 6 be upended,
because I experience no calamity.” 7
13:5 But I 8 trust in your faithfulness.
May I rejoice because of your deliverance! 9
25:11 For the sake of your reputation, 10 O Lord,
forgive my sin, because it is great. 11
35:9 Then I will rejoice in the Lord
and be happy because of his deliverance. 12
38:5 My wounds 13 are infected and starting to smell, 14
because of my foolish sins. 15
39:9 I am silent and cannot open my mouth
because of what you have done. 16
44:26 Rise up and help us!
Rescue us 17 because of your loyal love!
48:11 Mount Zion rejoices;
the towns 18 of Judah are happy, 19
because of your acts of judgment. 20
51:18 Because you favor Zion, do what is good for her! 21
Fortify 22 the walls of Jerusalem! 23
63:3 Because 24 experiencing 25 your loyal love is better than life itself,
my lips will praise you.
69:18 Come near me and redeem me! 26
Because of my enemies, rescue me!
80:16 It is burned 27 and cut down.
They die because you are displeased with them. 28
97:8 Zion hears and rejoices,
the towns 29 of Judah are happy,
because of your judgments, O Lord.
102:5 Because of the anxiety that makes me groan,
my bones protrude from my skin. 30
102:10 because of your anger and raging fury.
Indeed, 31 you pick me up and throw me away.
106:32 They made him angry by the waters of Meribah,
and Moses suffered 32 because of them,
106:45 He remembered his covenant with them,
and relented 33 because of his great loyal love.
107:17 They acted like fools in their rebellious ways, 34
and suffered because of their sins.
107:34 and a fruitful land into a barren place, 35
because of the sin of its inhabitants.
109:26 Help me, O Lord my God!
Because you are faithful to me, deliver me! 36
116:1 I love the Lord
because he heard my plea for mercy, 38
119:53 Rage takes hold of me because of the wicked,
those who reject your law.
119:120 My body 39 trembles 40 because I fear you; 41
I am afraid of your judgments.
119:131 I open my mouth and pant,
because I long 42 for your commands.
119:136 Tears stream down from my eyes, 43
because people 44 do not keep your law.
119:149 Listen to me 45 because of 46 your loyal love!
O Lord, revive me, as you typically do! 47
119:158 I take note of the treacherous and despise them,
because they do not keep your instructions. 48
119:164 Seven 49 times a day I praise you
because of your just regulations.
139:14 I will give you thanks because your deeds are awesome and amazing. 50
You knew me thoroughly; 51
149:5 Let the godly rejoice because of their vindication! 52
Let them shout for joy upon their beds! 53
1 tn The Hebrew text has the singular “eye” here.
2 tn Or perhaps, “are swollen.”
3 tn Or perhaps, “grow old.”
4 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
5 tn Heb “he says in his heart/mind.”
6 tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.
7 tn Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’osher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).
8 tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.
9 tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.
10 tn Heb “name.” By forgiving the sinful psalmist, the
11 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
12 tn Heb “then my soul will rejoice in the
13 sn The reference to wounds may be an extension of the metaphorical language of v. 2. The psalmist pictures himself as one whose flesh is ripped and torn by arrows.
14 tn Heb “my wounds stink, they are festering” (cf. NEB).
15 tn Heb “from before my foolishness.”
16 tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13).
17 tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.
18 tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).
19 tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)
20 sn These acts of judgment are described in vv. 4-7.
21 tn Heb “do what is good for Zion in your favor.”
22 tn Or “Build.” The imperfect verbal form is used here to express the psalmist’s wish or request.
23 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
24 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).
25 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.
26 tn Heb “come near my life and redeem it.” The verb “redeem” casts the
27 tn Heb “burned with fire.”
28 tn Heb “because of the rebuke of your face they perish.”
29 tn Heb “daughters.” The term “daughters” refers to the cities of Judah surrounding Zion (see Ps 48:11 and H. Haag, TDOT 2:336).
30 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.
31 tn Or “for.”
32 tn Heb “there was harm to Moses.”
33 tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.
34 tn Heb “fools [they were] because of the way of their rebellion.”
35 tn Heb “a salty land.”
36 tn Heb “deliver me according to your faithfulness.”
37 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.
38 tn Heb “I love because the
39 tn Heb “my flesh.”
40 tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.
41 tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.
42 tn The verb occurs only here in the OT.
43 tn Heb “[with] flowing streams my eyes go down.”
44 tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.
45 tn Heb “my voice.”
46 tn Heb “according to.”
47 tn Heb “according to your custom.”
48 tn Heb “your word.”
49 tn The number “seven” is use rhetorically to suggest thoroughness.
50 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”).
51 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.
52 tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the
53 tn The significance of the reference to “beds” is unclear. Perhaps the point is that they should rejoice at all times, even when falling asleep or awaking.