Psalms 33:16

33:16 No king is delivered by his vast army;

a warrior is not saved by his great might.

Psalms 94:19

94:19 When worries threaten to overwhelm me, ¹ 

your soothing touch makes me happy. ² 

Psalms 106:45

106:45 He remembered his covenant with them,

and relented ³  because of his great loyal love.

Psalms 150:2

150:2 Praise him for his mighty acts!

Praise him for his surpassing greatness!

Psalms 33:17

33:17 A horse disappoints those who trust in it for victory; ⁴ 

despite its great strength, it cannot deliver.

Psalms 37:11

37:11 But the oppressed will possess the land

and enjoy great prosperity. ⁵ 

Psalms 49:6

49:6 They trust ⁶  in their wealth

and boast ⁷  in their great riches.

Psalms 72:7

72:7 During his days the godly will flourish; ⁸ 

peace will prevail as long as the moon remains in the sky. ⁹ 

Psalms 5:7

5:7 But as for me, ¹⁰  because of your great faithfulness I will enter your house; ¹¹ 

I will bow down toward your holy temple as I worship you. ¹² 

Psalms 5:10

5:10 Condemn them, ¹³  O God!

May their own schemes be their downfall! ¹⁴ 

Drive them away ¹⁵  because of their many acts of insurrection, ¹⁶ 

for they have rebelled against you.

Psalms 52:7

52:7 “Look, here is the man who would not make ¹⁷  God his protector!

He trusted in his great wealth

and was confident about his plans to destroy others.” ¹⁸ 

Psalms 66:3

66:3 Say to God:

“How awesome are your deeds!

Because of your great power your enemies cower in fear ¹⁹  before you.

Psalms 69:16

69:16 Answer me, O Lord, for your loyal love is good! ²⁰ 

Because of your great compassion, turn toward me!

Psalms 69:13

69:13 O Lord, may you hear my prayer and be favorably disposed to me! ²¹ 

O God, because of your great loyal love,

answer me with your faithful deliverance! ²² 

Psalms 106:7

106:7 Our ancestors in Egypt failed to appreciate your miraculous deeds,

they failed to remember your many acts of loyal love,

and they rebelled at the sea, by the Red Sea. ²³ 

Psalms 51:1

Psalm 51 ²⁴ 

For the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba. ²⁵ 

51:1 Have mercy on me, O God, because of ²⁶  your loyal love!

Because of ²⁷  your great compassion, wipe away my rebellious acts! ²⁸ 

[94:19]  ¹ tn Heb “when my worries are many within me.”

[94:19]  ² tn Heb “your comforts cause my soul to delight.”

[106:45]  ¹ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

[33:17]  ¹ tn Heb “a lie [is] the horse for victory.”

[37:11]  ¹ tn Heb “and they will take delight in (see v. 4) abundance of peace.”

[49:6]  ¹ tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).

[49:6]  ² tn The imperfect verbal form emphasizes their characteristic behavior.

[72:7]  ¹ tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.

[72:7]  ² tn Heb “and [there will be an] abundance of peace until there is no more moon.”

[5:7]  ¹ sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.

[5:7]  ² sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).

[5:7]  ³ tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”

[5:10]  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.

[5:10]  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.

[5:10]  ³ tn Or “banish them.”

[5:10]  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).

[52:7]  ¹ tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”

[52:7]  ² tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).

[66:3]  ¹ tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).

[69:16]  ¹ tn Or “pleasant”; or “desirable.”

[69:13]  ¹ tn Heb “as for me, [may] my prayer be to you, O Lord, [in] a time of favor.”

[69:13]  ² tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”

[106:7]  ¹ tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

[51:1]  ¹ sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c. The exiles could relate to David’s experience, for they, like him, and had been forced to confront their sin. They appropriated David’s ancient prayer and applied it to their own circumstances.

[51:1]  ² tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”

[51:1]  ³ tn Or “according to.”

[51:1]  ⁴ tn Or “according to.”

[51:1]  ⁵ tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”