8:9 O Lord, our Lord, 1
how magnificent 2 is your reputation 3 throughout the earth! 4
10:12 Rise up, Lord! 5
O God, strike him down! 6
Do not forget the oppressed!
13:3 Look at me! 7 Answer me, O Lord my God!
Revive me, 8 or else I will die! 9
A prayer 11 of David.
16:1 Protect me, O God, for I have taken shelter in you. 12
21:13 Rise up, O Lord, in strength! 13
We will sing and praise 14 your power!
25:4 Make me understand your ways, O Lord!
Teach me your paths! 15
25:6 Remember 16 your compassionate and faithful deeds, O Lord,
for you have always acted in this manner. 17
25:11 For the sake of your reputation, 18 O Lord,
forgive my sin, because it is great. 19
26:2 Examine me, O Lord, and test me!
Evaluate my inner thoughts and motives! 20
26:6 I maintain a pure lifestyle, 21
so I can appear before your altar, 22 O Lord,
26:8 O Lord, I love the temple where you live, 23
the place where your splendor is revealed. 24
27:7 Hear me, 25 O Lord, when I cry out!
Have mercy on me and answer me!
27:8 My heart tells me to pray to you, 26
and I do pray to you, O Lord. 27
30:2 O Lord my God,
I cried out to you and you healed me. 28
30:8 To you, O Lord, I cried out;
I begged the Lord for mercy: 29
31:5 Into your hand I entrust my life; 30
you will rescue 31 me, O Lord, the faithful God.
31:14 But I trust in you, O Lord!
I declare, “You are my God!”
33:22 May we experience your faithfulness, O Lord, 32
for 33 we wait for you.
By David.
35:1 O Lord, fight 35 those who fight with me!
Attack those who attack me!
35:22 But you take notice, 36 Lord!
O Lord, do not remain far away from me!
35:24 Vindicate me by your justice, O Lord my God!
Do not let them gloat 37 over me!
36:5 O Lord, your loyal love reaches to the sky; 38
your faithfulness to the clouds. 39
36:7 How precious 40 is your loyal love, O God!
The human race finds shelter under your wings. 41
38:9 O Lord, you understand my heart’s desire; 42
my groaning is not hidden from you.
38:21 Do not abandon me, O Lord!
My God, do not remain far away from me!
39:7 But now, O Lord, upon what am I relying?
You are my only hope! 43
44:4 You are my 44 king, O God!
Decree 45 Jacob’s 46 deliverance!
44:23 Rouse yourself! Why do you sleep, O Lord?
Wake up! 47 Do not reject us forever!
45:3 Strap your sword to your thigh, O warrior! 48
Appear in your majestic splendor! 49
45:6 Your throne, 50 O God, is permanent. 51
The scepter 52 of your kingdom is a scepter of justice.
45:10 Listen, O princess! 53
Observe and pay attention! 54
Forget your homeland 55 and your family! 56
48:9 We reflect on your loyal love, O God,
within your temple.
51:10 Create for me a pure heart, O God! 57
Renew a resolute spirit within me! 58
51:15 O Lord, give me the words! 59
Then my mouth will praise you. 60
54:2 O God, listen to my prayer!
Pay attention to what I say! 61
55:9 Confuse them, 62 O Lord!
Frustrate their plans! 63
For I see violence and conflict in the city.
57:5 Rise up 64 above the sky, O God!
May your splendor cover the whole earth! 65
57:7 I am determined, 66 O God! I am determined!
I will sing and praise you!
57:8 Awake, my soul! 67
Awake, O stringed instrument and harp!
I will wake up at dawn! 68
57:11 Rise up 69 above the sky, O God!
May your splendor cover the whole earth! 70
59:8 But you, O Lord, laugh in disgust at them; 71
you taunt 72 all the nations.
62:12 and you, O Lord, demonstrate loyal love. 73
For you repay men for what they do. 74
66:10 For 75 you, O God, tested us;
you purified us like refined silver.
67:3 Let the nations thank you, O God!
Let all the nations thank you! 76
67:5 Let the nations thank you, O God!
Let all the nations thank you! 77
68:7 O God, when you lead your people into battle, 78
when you march through the desert, 79 (Selah)
68:10 for you live among them. 80
You sustain the oppressed with your good blessings, O God.
68:32 O kingdoms of the earth, sing to God!
Sing praises to the Lord, (Selah)
69:5 O God, you are aware of my foolish sins; 81
my guilt is not hidden from you. 82
69:29 I am oppressed and suffering!
O God, deliver and protect me! 83
71:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
71:12 O God, do not remain far away from me!
My God, hurry and help me! 85
74:10 How long, O God, will the adversary hurl insults?
Will the enemy blaspheme your name forever?
74:18 Remember how 86 the enemy hurls insults, O Lord, 87
and how a foolish nation blasphemes your name!
74:22 Rise up, O God! Defend your honor! 88
Remember how fools insult you all day long! 89
77:13 90 O God, your deeds are extraordinary! 91
What god can compare to our great God? 92
80:3 O God, restore us!
Smile on us! 93 Then we will be delivered! 94
80:7 O God, invincible warrior, 95 restore us!
Smile on us! 96 Then we will be delivered! 97
80:19 O Lord God, invincible warrior, 98 restore us!
Smile on us! 99 Then we will be delivered! 100
82:8 Rise up, O God, and execute judgment on the earth!
For you own 101 all the nations.
83:13 O my God, make them like dead thistles, 102
like dead weeds blown away by 103 the wind!
83:16 Cover 104 their faces with shame,
so they might seek 105 you, 106 O Lord.
84:9 O God, take notice of our shield! 107
Show concern for your chosen king! 108
84:12 O Lord who rules over all, 109
how blessed are those who trust in you! 110
85:4 Restore us, O God our deliverer!
Do not be displeased with us! 111
85:7 O Lord, show us your loyal love!
Bestow on us your deliverance!
A prayer of David.
86:1 Listen 113 O Lord! Answer me!
For I am oppressed and needy.
86:2 Protect me, 114 for I am loyal!
O my God, deliver your servant, who trusts in you!
86:3 Have mercy on me, 115 O Lord,
for I cry out to you all day long!
86:4 Make your servant 116 glad,
for to you, O Lord, I pray! 117
86:6 O Lord, hear my prayer!
Pay attention to my plea for mercy!
86:8 None can compare to you among the gods, O Lord!
Your exploits are incomparable! 118
87:3 People say wonderful things about you, 119
O city of God. (Selah)
88:14 O Lord, why do you reject me,
and pay no attention to me? 120
89:15 How blessed are the people who worship you! 121
O Lord, they experience your favor. 122
89:51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps. 123
90:3 You make mankind return 124 to the dust, 125
and say, “Return, O people!”
92:5 How great are your works, O Lord!
Your plans are very intricate! 126
93:3 The waves 127 roar, O Lord,
the waves roar,
the waves roar and crash. 128
93:5 The rules you set down 129 are completely reliable. 130
Holiness 131 aptly adorns your house, O Lord, forever. 132
94:2 Rise up, O judge of the earth!
Pay back the proud!
94:3 O Lord, how long will the wicked,
how long will the wicked celebrate? 133
94:5 O Lord, they crush your people;
they oppress the nation that belongs to you. 134
94:18 If I say, “My foot is slipping,”
your loyal love, O Lord, supports me.
96:7 Ascribe to the Lord, O families of the nations,
ascribe to the Lord splendor and strength!
97:8 Zion hears and rejoices,
the towns 135 of Judah are happy,
because of your judgments, O Lord.
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 136
108:2 Awake, O stringed instrument and harp!
I will wake up at dawn! 137
108:5 Rise up 138 above the sky, O God!
May your splendor cover the whole earth! 139
109:26 Help me, O Lord my God!
Because you are faithful to me, deliver me! 140
114:7 Tremble, O earth, before the Lord –
before the God of Jacob,
115:9 O Israel, trust in the Lord!
He is their deliverer 141 and protector. 142
115:10 O family 143 of Aaron, trust in the Lord!
He is their deliverer 144 and protector. 145
119:31 I hold fast 146 to your rules.
O Lord, do not let me be ashamed!
ו (Vav)
119:41 May I experience your loyal love, 147 O Lord,
and your deliverance, 148 as you promised. 149
119:55 I remember your name during the night, O Lord,
and I will keep 150 your law.
119:64 O Lord, your loyal love fills the earth.
Teach me your statutes!
ט (Tet)
119:65 You are good 151 to your servant,
O Lord, just as you promised. 152
ל (Lamed)
119:89 O Lord, your instructions endure;
they stand secure in heaven. 153
מ (Mem)
119:97 O how I love your law!
All day long I meditate on it.
119:107 I am suffering terribly.
O Lord, revive me with your word! 154
119:108 O Lord, please accept the freewill offerings of my praise! 155
Teach me your regulations!
צ (Tsade)
119:137 You are just, O Lord,
and your judgments are fair.
119:149 Listen to me 156 because of 157 your loyal love!
O Lord, revive me, as you typically do! 158
119:151 You are near, O Lord,
and all your commands are reliable. 159
119:156 Your compassion is great, O Lord.
Revive me, as you typically do! 160
119:159 See how I love your precepts!
O Lord, revive me with your loyal love!
119:166 I hope for your deliverance, O Lord,
and I obey 161 your commands.
ת (Tav)
119:169 Listen to my cry for help, 162 O Lord!
Give me insight by your word!
119:174 I long for your deliverance, O Lord;
I find delight in your law.
125:4 Do good, O Lord, to those who are good,
to the morally upright! 163
A song of ascents. 165
130:1 From the deep water 166 I cry out to you, O Lord.
130:2 O Lord, listen to me! 167
Pay attention to 168 my plea for mercy!
A song of ascents. 170
132:1 O Lord, for David’s sake remember
all his strenuous effort, 171
132:8 Ascend, O Lord, to your resting place,
you and the ark of your strength!
135:20 O family of Levi, praise the Lord!
You loyal followers 172 of the Lord, praise the Lord!
137:5 If I forget you, O Jerusalem,
may my right hand be crippled! 173
For the music director, a psalm of David.
139:1 O Lord, you examine me 175 and know.
139:19 If only 176 you would kill the wicked, O God!
Get away from me, you violent men! 177
139:21 O Lord, do I not hate those who hate you,
and despise those who oppose you? 178
140:7 O sovereign Lord, my strong deliverer, 179
you shield 180 my head in the day of battle.
141:3 O Lord, place a guard on my mouth!
Protect the opening 181 of my lips! 182
143:9 Rescue me from my enemies, O Lord!
I run to you for protection. 183
144:5 O Lord, make the sky sink 184 and come down! 185
Touch the mountains and make them smolder! 186
146:10 The Lord rules forever,
your God, O Zion, throughout the generations to come! 187
Praise the Lord!
148:3 Praise him, O sun and moon!
Praise him, all you shiny stars! 188
148:4 Praise him, O highest heaven,
and you waters above the sky! 189
1 tn The plural form of the title emphasizes the
2 tn Or “awesome, majestic.”
3 tn Heb “name,” which here stands metonymically for God’s reputation.
4 sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.
5 sn Rise up, O
6 tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the
7 tn Heb “see.”
8 tn Heb “Give light [to] my eyes.” The Hiphil of אוּר (’ur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.
9 tn Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”
10 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.
11 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
12 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).
13 tn Heb “in your strength,” but English idiom does not require the pronoun.
sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.
14 tn Heb “sing praise.”
15 sn Teach me your paths. In this context the
16 tn That is, “remember” with the intention of repeating.
17 tn Heb “for from antiquity [are] they.”
18 tn Heb “name.” By forgiving the sinful psalmist, the
19 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
20 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
21 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
22 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
23 tn Heb “the dwelling of your house.”
24 tn Heb “the place of the abode of your splendor.”
25 tn Heb “my voice.”
26 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
27 tn Heb “your face, O
28 sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.
29 tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.
30 tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.
31 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.
32 tn Heb “let your faithfulness, O
33 tn Or “just as.”
34 sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.
35 tn Or “contend.”
36 tn Heb “you see, O
37 tn Heb “rejoice.”
38 tn Heb “[is] in the heavens.”
39 sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).
40 tn Or “valuable.”
41 tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear.
42 tn Heb “O Lord, before you [is] all my desire.”
43 tn Heb “my hope, for you it [is].”
44 sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1-3, 5, 7-8) in vv. 1-8 may reflect an antiphonal ceremony.
45 tc The LXX assumes a participle here (מְצַוֶּה [mÿtsavveh], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative (צַוֵּה, tsavveh) form, has suffered haplography of the letter mem (ם). Note that the preceding word (אֱלֹהִים, ’elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’elohay mÿtsavveh, “[You are my king,] my God, the one who decrees”).
tn Or “command.” This may be the Israelites’ petition prior to the battle. See the introductory note to the psalm.
46 tn That is, Israel. See Pss 14:7; 22:23.
47 sn Wake up! See Ps 35:23.
48 tn Or “mighty one.”
49 tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.
50 sn The king’s throne here symbolizes his rule.
51 tn Or “forever and ever.”
sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.
52 sn The king’s scepter symbolizes his royal authority.
53 tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).
sn Listen, O princess. The poet now addresses the bride.
54 tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.
55 tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.
56 tn Heb “and the house of your father.”
57 sn The heart is viewed here as the seat of the psalmist’s motives and moral character.
58 tn Heb “and a reliable spirit renew in my inner being.”
59 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.
60 tn Heb “and my mouth will declare your praise.”
61 tn Heb “to the words of my mouth.”
62 tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).
63 tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”
64 tn Or “be exalted.”
65 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
66 tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.
67 tn Heb “glory,” but that makes little sense in the context. Some view כָּבוֹד (kavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
68 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.
69 tn Or “be exalted.”
70 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
71 sn Laugh in disgust. See Pss 2:4; 37:13.
72 tn Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).
73 tn Heb “and to you, O Master, [is] loyal love.”
74 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”
sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.
75 tn Or “indeed.”
76 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.
77 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.
78 tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24).
79 sn When you march through the desert. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the desert. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.
80 tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”
81 tn Heb “you know my foolishness.”
82 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim.
83 tn Heb “your deliverance, O God, may it protect me.”
84 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.
85 tn Heb “hurry to my help.”
86 tn Heb “remember this.”
87 tn Or “[how] the enemy insults the
88 tn Or “defend your cause.”
89 tn Heb “remember your reproach from a fool all the day.”
90 sn Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1).
91 tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God.
92 tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”
93 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).
94 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.
95 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.
96 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).
97 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.
98 tn Heb “O
99 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).
100 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.
101 tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).
102 tn Or “tumbleweed.” The Hebrew noun גַּלְגַּל (galgal) refers to a “wheel” or, metaphorically, to a whirling wind (see Ps 77:18). If taken in the latter sense here, one could understand the term as a metonymical reference to dust blown by a whirlwind (cf. NRSV “like whirling dust”). However, HALOT 190 s.v. II גַּלְגַּל understands the noun as a homonym referring to a “dead thistle” here and in Isa 17:13. The parallel line, which refers to קַשׁ (qash, “chaff”), favors this interpretation.
103 tn Heb “before.”
104 tn Heb “fill.”
105 tn After the preceding imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose or result (“then they will seek”).
106 tn Heb “your name,” which stands here for God’s person.
107 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “your anointed one” here and with “our king” in Ps 89:18.
108 tn Heb “look [on] the face of your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 89:38, 51; 132:10, 17).
109 tn Traditionally “
110 tn Heb “[Oh] the happiness [of] the man [who] trusts in you.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to here is representative of all followers of God, as the use of the plural form in v. 12b indicates.
111 tn Heb “break your displeasure with us.” Some prefer to emend הָפֵר (hafer, “break”) to הָסֵר (haser, “turn aside”).
112 sn Psalm 86. The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.
113 tn Heb “turn your ear.”
114 tn Heb “my life.”
115 tn Or “show me favor.”
116 tn Heb “the soul of your servant.”
117 tn Heb “I lift up my soul.”
118 tn Heb “and there are none like your acts.”
119 tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.”
120 tn Heb “[why] do you hide your face from me?”
121 tn Heb “who know the shout.” “Shout” here refers to the shouts of the
122 tn Heb “in the light of your face they walk.” The idiom “light of your face” 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; 80:3, 7, 19; Dan 9:17).
123 tn Heb “[by] which your enemies, O
124 tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.
125 tn The Hebrew term דַּכָּא (daka’) carries the basic sense of “crushed.” Elsewhere it refers to those who are “crushed” in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term שׁוּב, shuv, “return,” which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind’s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that דַּכָּא here refers to “crushed matter,” that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I דַּכָּא; BDB 194 s.v. דַּכָּא). In this case one may hear an echo of Gen 3:19.
126 tn Heb “very deep [are] your thoughts.” God’s “thoughts” refer here to his moral design of the world, as outlined in vv. 6-15.
127 tn The Hebrew noun translated “waves” often refers to rivers or streams, but here it appears to refer to the surging waves of the sea (see v. 4, Ps 24:2).
128 tn Heb “the waves lift up, O
129 tn Traditionally “your testimonies.” The Hebrew noun עֵדוּת (’edut) refers here to the demands of God’s covenant law. See Ps 19:7.
130 sn The rules you set down. God’s covenant contains a clear, reliable witness to his moral character and demands.
131 sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a).
132 tn Heb “for your house holiness is fitting, O
133 tn Or “exult.”
134 tn Or “your inheritance.”
135 tn Heb “daughters.” The term “daughters” refers to the cities of Judah surrounding Zion (see Ps 48:11 and H. Haag, TDOT 2:336).
136 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the
137 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.
138 tn Or “be exalted.”
139 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
140 tn Heb “deliver me according to your faithfulness.”
141 tn Or “[source of] help.”
142 tn Heb “and their shield.”
143 tn Heb “house.”
144 tn Or “[source of] help.”
145 tn Heb “and their shield.”
146 tn Or “cling to.”
147 tn Heb “and may your loyal love come to me.”
148 tn Or “salvation” (so many English versions).
149 tn Heb “according to your word.”
150 tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.
151 tn Heb “do good.”
152 tn Heb “according to your word.”
153 tn Heb “Forever, O
154 tn Heb “according to your word.”
155 tn Heb “of my mouth.”
156 tn Heb “my voice.”
157 tn Heb “according to.”
158 tn Heb “according to your custom.”
159 tn Or “truth.”
160 tn Heb “according to your customs.”
161 tn Heb “do.”
162 tn Heb “may my cry approach before you.”
163 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
164 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
165 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.
166 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
167 tn Heb “my voice.”
168 tn Heb “may your ears be attentive to the voice of.”
169 sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.
170 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.
171 tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).
172 tn Heb “fearers.”
173 tn Heb “may my right hand forget.” In this case one must supply an object, such as “how to move.” The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101-150 [WBC], 236). The translation assumes an emendation to תִּכְשַׁח (tikhshakh), from an otherwise unattested root כשׁח, meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח, which cites Arabic cognate evidence in support of the proposal. The corruption of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח (shakhakh, “forget”) just before this.
174 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.
175 tn The statement is understood as generalizing – the psalmist describes what God typically does.
176 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).
177 tn Heb “men of bloodshed.”
178 tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew
179 tn Heb “the strength of my deliverance.”
180 tn Heb “cover.”
181 tn Heb “door.” The Hebrew word occurs only here in the OT.
182 sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.
183 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.
184 tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the
185 tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.
186 tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.
187 tn Heb “for a generation and a generation.”
188 tn Heb “stars of light.”
189 sn The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. See also Ps 104:3. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 47.