7:8 The Lord judges the nations. 1
Vindicate me, Lord, because I am innocent, 2
because I am blameless, 3 O Exalted One! 4
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 5
13:4 Then 6 my enemy will say, “I have defeated him!”
Then 7 my foes will rejoice because I am upended.
16:8 I constantly trust in the Lord; 8
because he is at my right hand, I will not be upended.
17:6 I call to you for you will answer me, O God.
Listen to me! 9
Hear what I say! 10
18:3 I called 11 to the Lord, who is worthy of praise, 12
and I was delivered from my enemies.
18:49 So I will give you thanks before the nations, 13 O Lord!
I will sing praises to you! 14
22:22 I will declare your name to my countrymen! 15
In the middle of the assembly I will praise you!
By David.
26:1 Vindicate me, O Lord,
for I have integrity, 17
and I trust in the Lord without wavering.
27:3 Even when an army is deployed against me,
I do not fear. 18
Even when war is imminent, 19
I remain confident. 20
31:9 Have mercy on me, for I am in distress!
My eyes grow dim 21 from suffering. 22
I have lost my strength. 23
31:12 I am forgotten, like a dead man no one thinks about; 24
I am regarded as worthless, like a broken jar. 25
32:3 When I refused to confess my sin, 26
my whole body wasted away, 27
while I groaned in pain all day long.
35:18 Then I will give you thanks in the great assembly; 28
I will praise you before a large crowd of people! 29
41:4 As for me, I said: 30
“O Lord, have mercy on me!
Heal me, for I have sinned against you!
42:3 I cannot eat, I weep day and night; 31
all day long they say to me, 32 “Where is your God?”
51:7 Sprinkle me 33 with water 34 and I will be pure; 35
wash me 36 and I will be whiter than snow. 37
55:2 Pay attention to me and answer me!
I am so upset 38 and distressed, 39 I am beside myself, 40
57:9 I will give you thanks before the nations, O Master!
I will sing praises to you before foreigners! 41
60:8 Moab is my washbasin. 42
I will make Edom serve me. 43
I will shout in triumph over Philistia.” 44
61:4 I will be a permanent guest in your home; 45
I will find shelter in the protection of your wings. 46 (Selah)
61:8 Then I will sing praises to your name continually, 47
as I fulfill 48 my vows day after day.
68:22 The Lord says,
“I will retrieve them 49 from Bashan,
I will bring them back from the depths of the sea,
71:5 For you give me confidence, 50 O Lord;
O Lord, I have trusted in you since I was young. 51
71:6 I have leaned on you since birth; 52
you pulled me 53 from my mother’s womb.
I praise you continually. 54
71:15 I will tell about your justice,
and all day long proclaim your salvation, 55
though I cannot fathom its full extent. 56
71:16 I will come and tell about 57 the mighty acts of the sovereign Lord.
I will proclaim your justice – yours alone.
71:17 O God, you have taught me since I was young,
and I am still declaring 58 your amazing deeds.
71:23 My lips will shout for joy! Yes, 59 I will sing your praises!
I will praise you when you rescue me! 60
75:9 As for me, I will continually tell what you have done; 61
I will sing praises to the God of Jacob!
77:11 I will remember the works of the Lord.
Yes, I will remember the amazing things you did long ago! 62
81:8 I said, 63 ‘Listen, my people!
I will warn 64 you!
O Israel, if only you would obey me! 65
86:12 O Lord, my God, I will give you thanks with my whole heart!
I will honor your name continually! 66
91:2 I say this about the Lord, my shelter and my stronghold,
my God in whom I trust –
A psalm of David.
101:1 I will sing about loyalty and justice!
To you, O Lord, I will sing praises!
102:6 I am like an owl 68 in the wilderness;
I am like a screech owl 69 among the ruins. 70
108:3 I will give you thanks before the nations, O Lord!
I will sing praises to you before foreigners! 71
108:9 Moab is my wash basin. 72
I will make Edom serve me. 73
I will shout in triumph over Philistia.”
109:23 I am fading away like a shadow at the end of the day; 74
I am shaken off like a locust.
116:16 Yes, Lord! I am indeed your servant;
I am your lowest slave. 75
You saved me from death. 76
118:28 You are my 77 God and I will give you thanks!
You are my God and I will praise you!
119:42 Then I will have a reply for the one who insults me, 78
for I trust in your word.
119:82 My eyes grow tired as I wait for your promise to be fulfilled. 79
I say, 80 “When will you comfort me?”
ק (Qof)
119:145 I cried out with all my heart, “Answer me, O Lord!
I will observe your statutes.”
119:176 I have wandered off like a lost sheep. 81
Come looking for your servant,
for I do not forget your commands.
132:14 He said, 82 “This will be my resting place forever;
I will live here, for I have chosen it. 83
132:15 I will abundantly supply what she needs; 84
I will give her poor all the food they need. 85
132:17 There I will make David strong; 86
I have determined that my chosen king’s dynasty will continue. 87
139:2 You know when I sit down and when I get up;
even from far away you understand my motives.
141:8 Surely I am looking to you, 88 O sovereign Lord.
In you I take shelter.
Do not expose me to danger! 89
A psalm of praise, by David.
145:1 I will extol you, my God, O king!
I will praise your name continually! 91
1 sn The
2 tn Heb “judge me, O
3 tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
4 tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.
5 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.
6 tn Heb “or else.”
7 tn Heb “or else.”
8 tn Heb “I set the
9 tn Heb “Turn your ear toward me.”
10 tn Heb “my word.”
11 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.
12 tn Heb “worthy of praise, I cried out [to] the
13 sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the
14 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “
15 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
16 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
17 tn Heb “for I in my integrity walk.”
18 tn Heb “my heart does not fear.”
19 tn Heb “if war rises up against me.”
20 tn Heb “in this [i.e., “during this situation”] I am trusting.”
21 tn Or perhaps, “are swollen.”
22 tn Cf. Ps 6:7, which has a similar line.
23 tn Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure.
24 tn Heb “I am forgotten, like a dead man, from [the] heart.” The “heart” is here viewed as the center of one’s thoughts.
25 tn Heb “I am like a broken jar.” One throws away a broken jar without a second thought because it is considered worthless and useless.
26 tn Heb “when I was silent.”
27 tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.
28 sn The great assembly is also mentioned in Ps 22:25.
29 tn Heb “among numerous people.”
30 sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.
31 tn Heb “My tears have become my food day and night.”
32 tn Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (be’ÿmor, “when [they] say”). Note the term בְּאָמְרָם (bÿ’omram, “when they say”) in v. 10.
33 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
34 tn Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.
35 tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.
36 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
37 sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).
38 tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.
39 tn Heb “in my complaint.”
40 tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (vÿ’ehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (vÿ’ehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3).
41 tn Or “the peoples.”
42 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
43 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
44 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
45 tn Heb “I will live as a resident alien in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).
46 sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.
47 tn Or “forever.”
48 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
49 tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.
50 tn Heb “for you [are] my hope.”
51 tn Heb “O
52 tn Heb “from the womb.”
53 tc The form in the MT is derived from גָזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhiy), from גוּח (gukh) or גִיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (’uzziy, “my strength”; cf. NEB “my protector since I left my mother’s womb”).
54 tn Heb “in you [is] my praise continually.”
55 tn Heb “my mouth declares your vindication, all the day your deliverance.”
56 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
57 tn Heb “I will come with.”
58 tn Heb “and until now I am declaring.”
59 tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.
60 tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.
61 tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.
62 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.
63 tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the
64 tn Or perhaps “command.”
65 tn The Hebrew particle אִם (“if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
66 tn Or “forever.”
67 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.
68 tn The Hebrew term קָאַת (qa’at) refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). Modern translations have frequently rendered this as some type of owl (NIV, REB “desert owl”; NRSV “owl”).
69 tn The Hebrew term כוֹס (khos) refers to a bird (see Lev 11:17; Deut 14:16), probably a type of owl (cf. NIV, REB “owl”; NRSV “little owl”).
70 sn By comparing himself to a screech owl among the ruins, the psalmist may be highlighting his loneliness (see v. 7), though he may also be comparing his cries for help to the owl’s screech.
71 tn Or “the peoples.”
72 sn The metaphor of the wash basin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 7-8), would be reduced to the status of a servant.
73 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
74 tn Heb “like a shadow when it is extended I go.” He is like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
75 tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the
76 tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).
77 sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).
78 tn Heb “and I will answer [the] one who insults me a word.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the jussive (see v. 41).
79 tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.
80 tn Heb “saying.”
81 tn Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God’s path (see the second half of the verse, as well as v. 110).
82 tn The words “he said” are added in the translation to clarify that what follows are the
83 tn Heb “for I desired it.”
84 tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.
85 tn Heb “her poor I will satisfy [with] food.”
86 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
87 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
88 tn Heb “my eyes [are] toward you.”
89 tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”
90 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
91 tn Or, hyperbolically, “forever.”