61:8 Then I will sing praises to your name continually, 1
as I fulfill 2 my vows day after day.
68:19 The Lord deserves praise! 3
Day after day 4 he carries our burden,
the God who delivers us. (Selah)
56:3 When 5 I am afraid,
I trust in you.
7:11 God is a just judge;
he is angry throughout the day. 6
145:2 Every day I will praise you!
I will praise your name continually! 7
19:2 Day after day it speaks out; 8
night after night it reveals his greatness. 9
74:16 You established the cycle of day and night; 10
you put the moon 11 and sun in place. 12
78:42 They did not remember what he had done, 13
how he delivered them from the enemy, 14
88:9 My eyes grow weak because of oppression.
I call out to you, O Lord, all day long;
I spread out my hands in prayer to you. 15
140:2 who plan ways to harm me. 16
All day long they stir up conflict. 17
84:10 Certainly 18 spending just one day in your temple courts is better
than spending a thousand elsewhere. 19
I would rather stand at the entrance 20 to the temple of my God
than live 21 in the tents of the wicked.
A song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; 23 a well-written song 24 by Heman the Ezrachite.
88:1 O Lord God who delivers me! 25
By day I cry out
and at night I pray before you. 26
137:7 Remember, O Lord, what the Edomites did
on the day Jerusalem fell. 27
They said, “Tear it down, tear it down, 28
right to its very foundation!”
1 tn Or “forever.”
2 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
3 tn Heb “blessed [be] the Lord.”
4 tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.
5 tn Heb “[in] a day.”
7 tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
9 tn Or, hyperbolically, “forever.”
11 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
12 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
13 tn Heb “To you [is] day, also to you [is] night.”
14 tn Heb “[the] light.” Following the reference to “day and night” and in combination with “sun,” it is likely that the Hebrew term מָאוֹר (ma’or, “light”) refers here to the moon.
15 tn Heb “you established [the] light and [the] sun.”
15 tn Heb “his hand,” symbolizing his saving activity and strength, as the next line makes clear.
16 tn Heb “[the] day [in] which he ransomed them from [the] enemy.”
17 tn Heb “I spread out my hands to you.” Spreading out the hands toward God was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). The words “in prayer” have been supplied in the translation to clarify this.
19 tn Heb “they devise wicked [plans] in [their] mind.”
20 tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.
21 tn Or “for.”
22 tn Heb “better is a day in your courts than a thousand [spent elsewhere].”
23 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).
24 tn The verb דּוּר (dur, “to live”) occurs only here in the OT.
23 sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.
24 tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.
25 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.
26 tn Heb “O
27 tn Heb “[by] day I cry out, in the night before you.”
25 tn Heb “remember, O
26 tn Heb “lay [it] bare, lay [it] bare.”