Psalms 17:3

17:3 You have scrutinized my inner motives; ¹ 

you have examined me during the night. ² 

You have carefully evaluated me, but you find no sin.

I am determined I will say nothing sinful. ³ 

Psalms 19:14

19:14 May my words and my thoughts

be acceptable in your sight, ⁴ 

O Lord, my sheltering rock ⁵  and my redeemer. ⁶ 

Psalms 63:5

63:5 As if with choice meat ⁷  you satisfy my soul. ⁸ 

My mouth joyfully praises you, ⁹ 

Psalms 71:15

71:15 I will tell about your justice,

and all day long proclaim your salvation, ¹⁰ 

though I cannot fathom its full extent. ¹¹ 

Psalms 78:1

Psalm 78 ¹² 

A well-written song ¹³  by Asaph.

78:1 Pay attention, my people, to my instruction!

Listen to the words I speak! ¹⁴ 

Psalms 109:2

109:2 For they say cruel and deceptive things to me;

they lie to me. ¹⁵ 

Psalms 145:21

145:21 My mouth will praise the Lord. ¹⁶ 

Let all who live ¹⁷  praise his holy name forever!

[17:3]  ¹ tn Heb “you tested my heart.”

[17:3]  ² tn Heb “you visited [at] night.”

[17:3]  ³ tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.

[19:14]  ⁴ tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”

[19:14]  ⁵ tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”

[19:14]  ⁶ tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.

[63:5]  ⁷ tn Heb “like fat and fatness.”

[63:5]  ⁸ tn Or “me.”

[63:5]  ⁹ tn Heb “and [with] lips of joy my mouth praises.”

[71:15]  ¹⁰ tn Heb “my mouth declares your vindication, all the day your deliverance.”

[71:15]  ¹¹ tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

[78:1]  ¹³ sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.

[78:1]  ¹⁴ 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 74.

[78:1]  ¹⁵ tn Heb “Turn your ear to the words of my mouth.”

[109:2]  ¹⁶ tn Heb “for a mouth of evil and a mouth of deceit against me they open, they speak with me [with] a tongue of falsehood.”

[145:21]  ¹⁹ tn Heb “the praise of the Lord my mouth will speak.”

[145:21]  ²⁰ tn Heb “all flesh.”