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Psalms 5:10

Context

5:10 Condemn them, 1  O God!

May their own schemes be their downfall! 2 

Drive them away 3  because of their many acts of insurrection, 4 

for they have rebelled against you.

Psalms 6:2

Context

6:2 Have mercy on me, 5  Lord, for I am frail!

Heal me, Lord, for my bones are shaking! 6 

Psalms 12:1

Context
Psalm 12 7 

For the music director; according to the sheminith style; 8  a psalm of David.

12:1 Deliver, Lord!

For the godly 9  have disappeared; 10 

people of integrity 11  have vanished. 12 

Psalms 16:1

Context
Psalm 16 13 

A prayer 14  of David.

16:1 Protect me, O God, for I have taken shelter in you. 15 

Psalms 41:4

Context

41:4 As for me, I said: 16 

“O Lord, have mercy on me!

Heal me, for I have sinned against you!

Psalms 55:9

Context

55:9 Confuse them, 17  O Lord!

Frustrate their plans! 18 

For I see violence and conflict in the city.

Psalms 56:1

Context
Psalm 56 19 

For the music director; according to the yonath-elem-rechovim style; 20  a prayer 21  of David, written when the Philistines captured him in Gath. 22 

56:1 Have mercy on me, O God, for men are attacking me! 23 

All day long hostile enemies 24  are tormenting me. 25 

Psalms 57:1

Context
Psalm 57 26 

For the music director; according to the al-tashcheth style; 27  a prayer 28  of David, written when he fled from Saul into the cave. 29 

57:1 Have mercy on me, O God! Have mercy on me!

For in you I have taken shelter. 30 

In the shadow of your wings 31  I take shelter

until trouble passes.

Psalms 60:2

Context

60:2 You made the earth quake; you split it open. 32 

Repair its breaches, for it is ready to fall. 33 

Psalms 69:1

Context
Psalm 69 34 

For the music director; according to the tune of “Lilies;” 35  by David.

69:1 Deliver me, O God,

for the water has reached my neck. 36 

Psalms 74:20

Context

74:20 Remember your covenant promises, 37 

for the dark regions of the earth are full of places where violence rules. 38 

Psalms 119:94

Context

119:94 I belong to you. Deliver me!

For I seek your precepts.

Psalms 123:3

Context

123:3 Show us favor, O Lord, show us favor!

For we have had our fill of humiliation, and then some. 39 

Psalms 142:6

Context

142:6 Listen to my cry for help,

for I am in serious trouble! 40 

Rescue me from those who chase me,

for they are stronger than I am.

Psalms 143:8

Context

143:8 May I hear about your loyal love in the morning, 41 

for I trust in you.

Show me the way I should go, 42 

because I long for you. 43 

1 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.

2 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.

3 tn Or “banish them.”

4 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).

5 tn Or “show me favor.”

6 tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.

7 sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.

8 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

9 tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).

10 tn Or “have come to an end.”

11 tn Heb “the faithful [ones] from the sons of man.”

12 tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”

13 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.

14 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

15 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).

16 sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.

17 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).

18 tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”

19 sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.

20 tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.

21 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

22 sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).

23 tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (shaaf, “to trample, crush”) rather than the homonymic verb “pant after.”

24 tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.

25 tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.

26 sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.

27 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.

28 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

29 sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.

30 tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

31 sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).

32 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.

sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat.

33 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.

34 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.

35 tn Heb “according to lilies.” See the superscription to Ps 45.

36 tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.

37 tc Heb “look at the covenant.” The LXX reads “your covenant,” which seems to assume a second person pronominal suffix. The suffix may have been accidentally omitted by haplography. Note that the following word (כִּי) begins with kaf (כ).

38 tn Heb “for the dark places of the earth are full of dwelling places of violence.” The “dark regions” are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts “dark regions” refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6).

39 tn Heb “for greatly we are filled [with] humiliation.”

40 tn Heb “for I am very low.”

41 tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

42 sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

43 tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (naas nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).



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