7:9 May the evil deeds of the wicked 1 come to an end! 2
But make the innocent 3 secure, 4
O righteous God,
you who examine 5 inner thoughts and motives! 6
For the music director; by David.
14:1 Fools say to themselves, 8 “There is no God.” 9
They sin and commit evil deeds; 10
none of them does what is right. 11
17:6 I call to you for you will answer me, O God.
Listen to me! 12
Hear what I say! 13
22:10 I have been dependent on you since birth; 14
from the time I came out of my mother’s womb you have been my God. 15
25:2 My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me!
For the music director; written by the Lord’s servant, David; an oracle. 17
36:1 An evil man is rebellious to the core. 18
He does not fear God, 19
40:17 I am oppressed and needy! 20
May the Lord pay attention to me! 21
You are my helper and my deliverer!
O my God, do not delay!
42:3 I cannot eat, I weep day and night; 22
all day long they say to me, 23 “Where is your God?”
42:10 My enemies’ taunts cut into me to the bone, 24
as they say to me all day long, “Where is your God?” 25
43:1 Vindicate me, O God!
Fight for me 27 against an ungodly nation!
Deliver me 28 from deceitful and evil men! 29
43:2 For you are the God who shelters me. 30
Why do you reject me? 31
Why must I walk around 32 mourning 33
because my enemies oppress me?
For the music director; by the Korahites, a well-written song. 35
44:1 O God, we have clearly heard; 36
our ancestors 37 have told us
what you did 38 in their days,
in ancient times. 39
45:2 You are the most handsome of all men! 40
You speak in an impressive and fitting manner! 41
For this reason 42 God grants you continual blessings. 43
For the music director; by the Korahites; according to the alamoth style; 45 a song.
46:1 God is our strong refuge; 46
he is truly our helper in times of trouble. 47
For the music director; by the Korahites; a psalm.
47:1 All you nations, clap your hands!
Shout out to God in celebration! 49
48:10 The praise you receive as far away as the ends of the earth
is worthy of your reputation, O God. 50
You execute justice! 51
50:3 Our God approaches and is not silent; 52
consuming fire goes ahead of him
and all around him a storm rages. 53
50:16 God says this to the evildoer: 54
“How can you declare my commands,
and talk about my covenant? 55
52:5 Yet 56 God will make you a permanent heap of ruins. 57
He will scoop you up 58 and remove you from your home; 59
he will uproot you from the land of the living. (Selah)
53:6 I wish the deliverance 60 of Israel would come from Zion!
When God restores the well-being of his people, 61
may Jacob rejoice, 62
may Israel be happy! 63
54:3 For foreigners 64 attack me; 65
ruthless men, who do not respect God, seek my life. 66 (Selah)
For the music director, to be accompanied by stringed instruments; a well-written song 68 by David.
55:1 Listen, O God, to my prayer!
Do not ignore 69 my appeal for mercy!
55:23 But you, O God, will bring them 70 down to the deep Pit. 71
Violent and deceitful people 72 will not live even half a normal lifespan. 73
But as for me, I trust in you.
56:13 when you deliver 74 my life from death.
You keep my feet from stumbling, 75
so that I might serve 76 God as I enjoy life. 77
60:6 God has spoken in his sanctuary: 78
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 79
For the music director; to be played on a stringed instrument; written by David.
61:1 O God, hear my cry for help!
Pay attention to my prayer!
61:5 For you, O God, hear my vows;
you grant me the reward that belongs to your loyal followers. 81
For the music director, Jeduthun; a psalm of David.
62:1 For God alone I patiently wait; 83
he is the one who delivers me. 84
62:8 Trust in him at all times, you people!
Pour out your hearts before him! 85
God is our shelter! (Selah)
For the music director; a psalm of David.
64:1 Listen to me, 87 O God, as I offer my lament!
Protect 88 my life from the enemy’s terrifying attacks. 89
For the music director; a psalm of David, a song.
65:1 Praise awaits you, 91 O God, in Zion.
Vows made to you are fulfilled.
65:5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior. 92
All the ends of the earth trust in you, 93
as well as those living across the wide seas. 94
66:3 Say to God:
“How awesome are your deeds!
Because of your great power your enemies cower in fear 95 before you.
66:16 Come! Listen, all you who are loyal to God! 96
I will declare what he has done for me.
For the music director; to be accompanied by stringed instruments; a psalm, a song.
67:1 May God show us his favor 98 and bless us! 99
May he smile on us! 100 (Selah)
68:2 As smoke is driven away by the wind, so you drive them away. 101
As wax melts before fire,
so the wicked are destroyed before God.
68:6 God settles those who have been deserted in their own homes; 102
he frees prisoners and grants them prosperity. 103
But sinful rebels live in the desert. 104
69:3 I am exhausted from shouting for help;
my throat is sore; 105
my eyes grow tired of looking for my God. 106
70:4 May all those who seek you be happy and rejoice in you!
May those who love to experience 107 your deliverance say continually, 108
“May God 109 be praised!” 110
71:17 O God, you have taught me since I was young,
and I am still declaring 111 your amazing deeds.
71:22 I will express my thanks to you with a stringed instrument,
praising 112 your faithfulness, O my God!
I will sing praises to you accompanied by a harp,
O Holy One of Israel! 113
For 115 Solomon.
72:1 O God, grant the king the ability to make just decisions! 116
Grant the king’s son 117 the ability to make fair decisions! 118
73:26 My flesh and my heart may grow weak, 119
but God always 120 protects my heart and gives me stability. 121
A well-written song 123 by Asaph.
74:1 Why, O God, have you permanently rejected us? 124
Why does your anger burn 125 against the sheep of your pasture?
74:8 They say to themselves, 126
“We will oppress all of them.” 127
They burn down all the places where people worship God in the land. 128
74:22 Rise up, O God! Defend your honor! 129
Remember how fools insult you all day long! 130
For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.
76:1 God has revealed himself in Judah; 132
in Israel his reputation 133 is great.
77:16 The waters 134 saw you, O God,
the waters saw you and trembled. 135
Yes, the depths of the sea 136 shook with fear. 137
A psalm of Asaph.
79:1 O God, foreigners 139 have invaded your chosen land; 140
they have polluted your holy temple
and turned Jerusalem 141 into a heap of ruins.
79:9 Help us, O God, our deliverer!
For the sake of your glorious reputation, 142 rescue us!
Forgive our sins for the sake of your reputation! 143
79:10 Why should the nations say, “Where is their God?”
Before our very eyes may the shed blood of your servants
be avenged among the nations! 144
80:7 O God, invincible warrior, 145 restore us!
Smile on us! 146 Then we will be delivered! 147
80:14 O God, invincible warrior, 148 come back!
Look down from heaven and take notice!
Take care of this vine,
84:2 I desperately want to be 149
in the courts of the Lord’s temple. 150
My heart and my entire being 151 shout for joy
to the living God.
84:10 Certainly 152 spending just one day in your temple courts is better
than spending a thousand elsewhere. 153
I would rather stand at the entrance 154 to the temple of my God
than live 155 in the tents of the wicked.
84:11 For the Lord God is our sovereign protector. 156
The Lord bestows favor 157 and honor;
he withholds no good thing from those who have integrity. 158
85:8 I will listen to what God the Lord says. 159
For he will make 160 peace with his people, his faithful followers. 161
Yet they must not 162 return to their foolish ways.
86:14 O God, arrogant men attack me; 163
a gang 164 of ruthless men, who do not respect you, seek my life. 165
89:8 O Lord, sovereign God! 166
Who is strong like you, O Lord?
Your faithfulness surrounds you.
90:2 Even before the mountains came into existence, 167
or you brought the world into being, 168
you were the eternal God. 169
90:17 May our sovereign God extend his favor to us! 170
Make our endeavors successful!
Yes, make them successful! 171
95:7 For he is our God;
we are the people of his pasture,
the sheep he owns. 172
Today, if only you would obey him! 173
98:3 He remains loyal and faithful to the family of Israel. 174
All the ends of the earth see our God deliver us. 175
108:7 God has spoken in his sanctuary: 176
“I will triumph! I will parcel out Shechem,
the valley of Succoth I will measure off. 177
143:10 Teach me to do what pleases you, 178
for you are my God.
May your kind presence 179
lead me 180 into a level land. 181
A psalm of praise, by David.
145:1 I will extol you, my God, O king!
I will praise your name continually! 183
1 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.
2 tn The prefixed verbal form is a jussive, expressing an imprecation here.
3 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
4 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
5 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
6 tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
7 sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
8 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
9 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
10 tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
11 tn Heb “there is none that does good.”
12 tn Heb “Turn your ear toward me.”
13 tn Heb “my word.”
14 tn Heb “upon you I was cast from [the] womb.”
15 tn Heb “from the womb of my mother you [have been] my God.”
sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).
16 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.
17 tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (nÿ’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.
18 tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew
19 tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.
20 sn See Pss 35:10; 37:14.
21 tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The
22 tn Heb “My tears have become my food day and night.”
23 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.
24 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew
25 sn “Where is your God?” The enemies ask this same question in v. 3.
26 sn Psalm 43. Many medieval Hebrew
27 tn Or “argue my case.”
28 tn The imperfect here expresses a request or wish. Note the imperatives in the first half of the verse. See also v. 3.
29 tn Heb “from the deceitful and evil man.” The Hebrew text uses the singular form “man” in a collective sense, as the reference to a “nation” in the parallel line indicates.
30 tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.
31 tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).
32 tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.
33 sn Walk around mourning. See Ps 38:6 for a similar statement.
34 sn Psalm 44. The speakers in this psalm (the worshiping community within the nation Israel) were disappointed with God. The psalm begins on a positive note, praising God for leading Israel to past military victories. Verses 1-8 appear to be a song of confidence and petition which the people recited prior to battle. But suddenly the mood changes as the nation laments a recent defeat. The stark contrast between the present and the past only heightens the nation’s confusion. Israel trusted in God for victory, but the Lord rejected them and allowed them to be humiliated in battle. If Israel had been unfaithful to God, their defeat would make sense, but the nation was loyal to the Lord. Comparing the Lord to a careless shepherd, the nation urges God to wake up and to extend his compassion to his suffering people.
35 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 42.
36 tn Heb “with our ears we have heard.”
37 tn Heb “fathers” (also in v. 2; the same Hebrew word may be translated either “fathers” or “ancestors” depending on the context.
38 tn Heb “the work you worked.”
39 tn Heb “in the days of old.” This refers specifically to the days of Joshua, during Israel’s conquest of the land, as vv. 2-3 indicate.
40 tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.
41 tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.
42 tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).
43 tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.
44 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
45 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
46 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
47 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.
48 sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.
49 tn Heb “Shout to God with [the] sound of a ringing cry!”
50 tn Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.
51 tn Heb “your right hand is full of justice.” The “right hand” suggests activity and power.
52 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
53 tn Heb “fire before him devours, and around him it is very stormy.”
54 tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the
55 tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The
56 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.
57 tn Heb “will tear you down forever.”
58 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
59 tn Heb “from [your] tent.”
60 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
61 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
62 tn The verb form is jussive.
63 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
64 tc Many medieval Hebrew
65 tn Heb “rise against me.”
66 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
67 sn Psalm 55. The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.
68 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 52.
69 tn Heb “hide yourself from.”
70 tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).
71 tn Heb “well of the pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).
72 tn Heb “men of bloodshed and deceit.”
73 tn Heb “will not divide in half their days.”
74 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the
75 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.
76 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
77 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.
78 tn Heb “in his holy place.”
79 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
80 sn Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him.
81 tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).
82 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.
83 tn Heb “only for God [is] there silence [to] my soul.”
84 tn Heb “from him [is] my deliverance.”
85 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).
86 sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.
87 tn Heb “my voice.”
88 tn The imperfect verbal form is used here to express the psalmist’s request.
89 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.
90 sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.
91 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
92 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
93 tn Heb “a source of confidence [for] all the ends of the earth.”
sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
94 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
95 tn See Deut 33:29; Ps 81:15 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 “be weak, powerless” (see also Ps 109:24).
96 tn Heb “all of the fearers of God.”
97 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
98 tn Or “have mercy on us.”
99 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.
100 tn Heb “may he cause his face to shine with us.”
101 tn Heb “as smoke is scattered, you scatter [them].”
102 tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.
103 tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.
104 tn Or “in a parched [land].”
sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.
105 tn Or perhaps “raw”; Heb “burned; enflamed.”
106 tn Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.
107 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God.
108 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing on the godly.
109 tn Ps 40:16 uses the divine name “
110 tn The prefixed verbal form is taken as a jussive, “may the
111 tn Heb “and until now I am declaring.”
112 tn The word “praising” is supplied in the translation for stylistic reasons.
113 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The
114 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
115 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
116 tn Heb “O God, your judgments to [the] king give.”
117 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
118 tn Heb “and your justice to [the] son of [the] king.”
119 tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).
120 tn Or “forever.”
121 tn Heb “is the rocky summit of my heart and my portion.” The psalmist compares the
122 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586
123 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
124 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.
125 tn Heb “smoke.” The picture is that of a fire that continues to smolder.
126 tn Heb “in their heart.”
127 tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).
128 tn Heb “they burn down all the meeting places of God in the land.”
129 tn Or “defend your cause.”
130 tn Heb “remember your reproach from a fool all the day.”
131 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
132 tn Or “God is known in Judah.”
133 tn Heb “name,” which here stands metonymically for God’s reputation.
134 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
135 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
136 tn The words “of the sea” are supplied in the translation for stylistic reasons.
137 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
138 sn Psalm 79. The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them.
139 tn Or “nations.”
140 tn Heb “have come into your inheritance.”
141 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
142 tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.
143 tn Heb “your name.”
144 tn Heb “may it be known among the nations, to our eyes, the vengeance of the shed blood of your servants.”
145 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.
146 tn The idiom “cause your face to shine” 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; 89:15; Dan 9:17).
147 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
148 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.
149 tn Heb “my soul longs, it even pines for.”
150 tn Heb “the courts of the
151 tn Heb “my flesh,” which stands for his whole person and being.
152 tn Or “for.”
153 tn Heb “better is a day in your courts than a thousand [spent elsewhere].”
154 tn Heb “I choose being at the entrance of the house of my God over living in the tents of the wicked.” The verb סָפַף (safaf) appears only here in the OT; it is derived from the noun סַף (saf, “threshold”). Traditionally some have interpreted this as a reference to being a doorkeeper at the temple, though some understand it to mean “lie as a beggar at the entrance to the temple” (see HALOT 765 s.v. ספף).
155 tn The verb דּוּר (dur, “to live”) occurs only here in the OT.
156 tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.
157 tn Or “grace.”
158 tn Heb “he does not withhold good to those walking in integrity.”
159 sn I will listen. Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.
160 tn Heb “speak.” The idiom “speak peace” refers to establishing or maintaining peaceful relations with someone (see Gen 37:4; Zech 9:10; cf. Ps 122:8).
161 tn Heb “to his people and to his faithful followers.” The translation assumes that “his people” and “his faithful followers” are viewed as identical here.
162 tn Or “yet let them not.” After the negative particle אֵל (’el), the prefixed verbal form is jussive, indicating the speaker’s desire or wish.
163 tn Heb “rise up against me.”
164 tn Or “assembly.”
165 tn Heb “seek my life and do not set you before them.” See Ps 54:3.
166 tn Traditionally “God of hosts.” The title here pictures the
167 tn Heb “were born.”
168 tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.
169 tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).
170 tn Heb “and may the delight of the Master, our God, be on us.” The Hebrew term נֹעַם (no’am, “delight”) is used in Ps 27:4 of the
171 tn Heb “and the work of our hands establish over us, and the work of our hands, establish it.”
172 tn Heb “of his hand.”
173 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
174 tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”
175 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).
176 tn Heb “in his holy place.”
177 sn Shechem stands for the territory west of the Jordan River; the valley of Succoth represents the region east of the Jordan.
178 tn Or “your will.” See Ps 40:8.
179 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).
180 tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.
181 sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.
182 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
183 tn Or, hyperbolically, “forever.”