Psalms 17:15

17:15 As for me, because I am innocent I will see your face; ¹ 

when I awake you will reveal yourself to me. ² 

Psalms 37:19

37:19 They will not be ashamed when hard times come; ³ 

when famine comes they will have enough to eat. ⁴ 

Psalms 81:16

81:16 “I would feed Israel the best wheat, ⁵ 

and would satisfy your appetite ⁶  with honey from the rocky cliffs.” ⁷ 

Psalms 88:3

88:3 For my life ⁸  is filled with troubles

and I am ready to enter Sheol. ⁹ 

Psalms 90:14

90:14 Satisfy us in the morning ¹⁰  with your loyal love!

Then we will shout for joy and be happy ¹¹  all our days!

Psalms 104:13

104:13 He waters the mountains from the upper rooms of his palace; ¹² 

the earth is full of the fruit you cause to grow. ¹³ 

Psalms 104:16

104:16 The trees of the Lord ¹⁴  receive all the rain they need, ¹⁵ 

the cedars of Lebanon which he planted,

Psalms 104:28

104:28 You give food to them and they receive it;

you open your hand and they are filled with food. ¹⁶ 

Psalms 107:9

107:9 For he has satisfied those who thirst, ¹⁷ 

and those who hunger he has filled with food. ¹⁸ 

Psalms 123:3-4

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

For we have had our fill of humiliation, and then some. ¹⁹ 

123:4 We have had our fill ²⁰ 

of the taunts of the self-assured,

of the contempt of the proud.

Psalms 145:16

145:16 You open your hand,

and fill every living thing with the food they desire. ²¹ 

[17:15]  ¹ tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”

[17:15]  ² tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.

[37:19]  ³ tn Heb “in a time of trouble.”

[37:19]  ⁴ tn Heb “in days of famine they will be satisfied.”

[81:16]  ⁵ tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.

[81:16]  ⁶ tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.

[81:16]  ⁷ sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.

[88:3]  ⁷ tn Or “my soul.”

[88:3]  ⁸ tn Heb “and my life approaches Sheol.”

[90:14]  ⁹ sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).

[90:14]  ¹⁰ tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result.

[104:13]  ¹¹ tn Heb “from his upper rooms.”

[104:13]  ¹² tn Heb “from the fruit of your works the earth is full.” The translation assumes that “fruit” is literal here. If “fruit” is understood more abstractly as “product; result,” then one could translate, “the earth flourishes as a result of your deeds” (cf. NIV, NRSV, REB).

[104:16]  ¹³ sn The trees of the Lord are the cedars of Lebanon (see the next line), which are viewed as special because of their great size and grandeur. The Lebanon forest was viewed elsewhere in the OT as the “garden of God” (see Ezek 31:8).

[104:16]  ¹⁴ tn Heb “are satisfied,” which means here that they receive abundant rain (see v. 13).

[104:28]  ¹⁵ tn Heb “they are satisfied [with] good.”

[107:9]  ¹⁷ tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֱשׁ רְעֵבָה, nefesh rÿ’evah, “hungry throat”).

[107:9]  ¹⁸ tn Heb “and [the] hungry throat he has filled [with] good.”

[123:3]  ¹⁹ tn Heb “for greatly we are filled [with] humiliation.”

[123:4]  ²¹ tn Heb “greatly our soul is full to it.”

[145:16]  ²³ tn Heb “[with what they] desire.”