Psalms 42:5

42:5 Why are you depressed, ¹  O my soul? ² 

Why are you upset? ³ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁴ 

Psalms 42:11

42:11 Why are you depressed, ⁵  O my soul? ⁶ 

Why are you upset? ⁷ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁸ 

Psalms 43:5

43:5 Why are you depressed, ⁹  O my soul? ¹⁰ 

Why are you upset? ¹¹ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ¹² 

Psalms 62:1

Psalm 62 ¹³ 

For the music director, Jeduthun; a psalm of David.

62:1 For God alone I patiently wait; ¹⁴ 

he is the one who delivers me. ¹⁵ 

Psalms 62:1

Psalm 62 ¹⁶ 

For the music director, Jeduthun; a psalm of David.

62:1 For God alone I patiently wait; ¹⁷ 

he is the one who delivers me. ¹⁸ 

Psalms 24:10--25:1

24:10 Who is this majestic king?

The Lord who commands armies! ¹⁹ 

He is the majestic king! (Selah)

Psalm 25 ²⁰ 

By David.

25:1 O Lord, I come before you in prayer. ²¹ 

Psalms 25:1

Psalm 25 ²² 

By David.

25:1 O Lord, I come before you in prayer. ²³ 

Psalms 30:6

30:6 In my self-confidence I said,

“I will never be upended.” ²⁴ 

Psalms 30:2

30:2 O Lord my God,

I cried out to you and you healed me. ²⁵ 

Psalms 15:1

Psalm 15 ²⁶ 

A psalm of David.

15:1 Lord, who may be a guest in your home? ²⁷ 

Who may live on your holy hill? ²⁸ 

Psalms 15:1

Psalm 15 ²⁹ 

A psalm of David.

15:1 Lord, who may be a guest in your home? ³⁰ 

Who may live on your holy hill? ³¹ 

Psalms 16:11

16:11 You lead me in ³²  the path of life; ³³ 

I experience absolute joy in your presence; ³⁴ 

you always give me sheer delight. ³⁵ 

Psalms 16:1

Psalm 16 ³⁶ 

A prayer ³⁷  of David.

16:1 Protect me, O God, for I have taken shelter in you. ³⁸ 

Isaiah 30:15

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ³⁹ 

if you calmly trusted in me you would find strength, ⁴⁰ 

but you are unwilling.

Lamentations 3:26

3:26 It is good to wait patiently ⁴¹ 

for deliverance from the Lord. ⁴² 

[42:5]  ¹ tn Heb “Why do you bow down?”

[42:5]  ² sn For poetic effect the psalmist addresses his soul, or inner self.

[42:5]  ³ tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.

[42:5]  ⁴ tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.

[42:11]  ⁵ tn Heb “Why do you bow down?”

[42:11]  ⁶ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:11]  ⁷ tn Heb “and why are you in turmoil upon me?”

[42:11]  ⁸ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.

[43:5]  ⁹ tn Heb “Why do you bow down?”

[43:5]  ¹⁰ sn For poetic effect the psalmist addresses his soul, or inner self.

[43:5]  ¹¹ tn Heb “and why are you in turmoil upon me?”

[43:5]  ¹² tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.

[62:1]  ¹³ sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

[62:1]  ¹⁴ tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ¹⁵ tn Heb “from him [is] my deliverance.”

[62:1]  ¹⁶ sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

[62:1]  ¹⁷ tn Heb “only for God [is] there silence [to] my soul.”

[62:1]  ¹⁸ tn Heb “from him [is] my deliverance.”

[24:10]  ¹⁹ tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.

[25:1]  ²⁰ sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.

[25:1]  ²¹ tn Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.

[25:1]  ²² sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.

[25:1]  ²³ tn Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.

[30:6]  ²⁴ sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).

[30:2]  ²⁵ sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.

[15:1]  ²⁶ sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1]  ²⁷ tn Heb “Who may live as a resident alien in your tent?”

[15:1]  ²⁸ sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.

[15:1]  ²⁹ sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1]  ³⁰ tn Heb “Who may live as a resident alien in your tent?”

[15:1]  ³¹ sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.

[16:11]  ³² tn Heb “cause me to know”; or “cause me to experience.”

[16:11]  ³³ tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.

[16:11]  ³⁴ tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.

[16:11]  ³⁵ tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

[16:1]  ³⁶ 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.

[16:1]  ³⁷ tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[16:1]  ³⁸ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).

[30:15]  ³⁹ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ⁴⁰ tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[3:26]  ⁴¹ tn Heb “waiting and silently.” The two adjectives וְיָחִיל וְדוּמָם (vÿyakhil vÿdumam, “waiting and silently”) form a hendiadys: The first functions verbally and the second functions adverbially: “to wait silently.” The adjective דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal English versions do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), “wait quietly” (RSV, NRSV, NIV).

[3:26]  ⁴² tn Heb “deliverance of the Lord.” In the genitive-construct, the genitive יהוה (YHWH, “the Lord”) denotes source, that is, he is the source of the deliverance: “deliverance from the Lord.”