PSA (Psalms)
PSA.1 • PSA.2 • PSA.3 • PSA.4 • PSA.5 • PSA.6 • PSA.7 • PSA.8 • PSA.9 • PSA.10 • PSA.11 • PSA.12 • PSA.13 • PSA.14 • PSA.15 • PSA.16 • PSA.17 • PSA.18 • PSA.19 • PSA.20 • PSA.21 • PSA.22 • PSA.23 • PSA.24 • PSA.25 • PSA.26 • PSA.27 • PSA.28 • PSA.29 • PSA.30 • PSA.31 • PSA.32 • PSA.33 • PSA.34 • PSA.35 • PSA.36 • PSA.37 • PSA.38 • PSA.39 • PSA.40 • PSA.41 • PSA.42 • PSA.43 • PSA.44 • PSA.45 • PSA.46 • PSA.47 • PSA.48 • PSA.49 • PSA.50 • PSA.51 • PSA.52 • PSA.53 • PSA.54 • PSA.55 • PSA.56 • PSA.57 • PSA.58 • PSA.59 • PSA.60 • PSA.61 • PSA.62 • PSA.63 • PSA.64 • PSA.65 • PSA.66 • PSA.67 • PSA.68 • PSA.69 • PSA.70 • PSA.71 • PSA.72 • PSA.73 • PSA.74 • PSA.75 • PSA.76 • PSA.77 • PSA.78 • PSA.79 • PSA.80 • PSA.81 • PSA.82 • PSA.83 • PSA.84 • PSA.85 • PSA.86 • PSA.87 • PSA.88 • PSA.89 • PSA.90 • PSA.91 • PSA.92 • PSA.93 • PSA.94 • PSA.95 • PSA.96 • PSA.97 • PSA.98 • PSA.99 • PSA.100 • PSA.101 • PSA.102 • PSA.103 • PSA.104 • PSA.105 • PSA.106 • PSA.107 • PSA.108 • PSA.109 • PSA.110 • PSA.111 • PSA.112 • PSA.113 • PSA.114 • PSA.115 • PSA.116 • PSA.117 • PSA.118 • PSA.119 • PSA.120 • PSA.121 • PSA.122 • PSA.123 • PSA.124 • PSA.125 • PSA.126 • PSA.127 • PSA.128 • PSA.129 • PSA.130 • PSA.131 • PSA.132 • PSA.133 • PSA.134 • PSA.135 • PSA.136 • PSA.137 • PSA.138 • PSA.139 • PSA.140 • PSA.141 • PSA.142 • PSA.143 • PSA.144 • PSA.145 • PSA.146 • PSA.147 • PSA.148 • PSA.149 • PSA.150
PSA.1
[PSA.1.1] Blessed is the man who does not walk in the counsel of the wicked and does not stand in the way of sinners and does not sit in the seat of mockers. [§]
ash-ray hah-eesh ah-sheh loh hah-lach bah-ah-tzat resha-eem oo-ved-rech chat-ta-eem loh ah-mahd oo-veh-moh-shahv layt-seem loh yah-shav.
This verse begins with a blessing on the person. It then describes three things this blessed person *does not* do: walk in the counsel of the wicked, stand in the way of sinners, or sit in the seat of mockers. Each phrase is connected by 'and' (oo). 'Ashrei' is a declaration of blessedness. 'Ha-eesh' means 'the man'. 'Lo' is a negative, meaning 'not'. 'Bah-atzat' means 'in the counsel of'. 'Resha-eem' means 'the wicked'. 'Vederech' means 'and the way of'. 'Chatta-eem' means 'the sinners'. 'Lo amad' means 'did not stand'. 'Veh-moh-shahv' means 'and the seat of'. 'Layt-seem' means 'the mockers'. 'Lo yah-shav' means 'did not sit'.
[PSA.1.2] But if his delight is in the law of Yahveh, and he meditates in his law day and night. [§]
ki im be-torat Yahveh cheftso u-ve-torato yehgeh yomam va-laylah.
This verse discusses finding delight and meditating on the law (torah) of Yahveh. ‘Ki im’ signifies ‘but’ or ‘only if’. ‘Be-torat’ means ‘in the law of’. ‘Cheftso’ means ‘his delight’ or ‘his desire’. ‘U-ve-torato’ means ‘and in his law’. ‘Yehgeh’ means ‘he meditates’. ‘Yomam va-laylah’ means ‘day and night’.
[PSA.1.3] And it will be like a tree planted by streams of water, whose fruit will give in its time, and its leaves will not wither, and all that he does will prosper. [§]
vehaya ke’etz shatul al-palgei mayim asher piryo yitten be’ito ve’alehu lo-yibol vechol asher ya’aseh yatzliach.
This verse uses imagery of a tree planted by water to describe a blessed and prosperous person. 'Vehaya' means 'and it will be'. 'Ke’etz' means 'like a tree'. 'Shatul' means 'planted'. 'Al-palgei mayim' means 'by streams of water'. 'Asher piryo' means 'whose fruit'. 'Yitten be’ito' means 'will give in its time'. 'Ve’alehu' means 'and its leaves'. 'Lo-yibol' means 'will not wither'. 'Vechol asher ya’aseh' means 'and all that he does'. 'Yatzliach' means 'will prosper'.
[PSA.1.4] Not so are the wicked, but as chaff that the wind drives away. [§]
lo-khen harsha'im, ki im kamotz asher tidpenu ruach.
This verse uses a simile to describe the fate of the wicked. "Lo-khen" means "not so". "Harsha'im" refers to the wicked. "Ki im" means "but as". "Kamotz" means chaff, the husks of grain separated from the kernels. "Asher" means "that" or "which". "Tidpenu" means "you will drive" or "will scatter". "Ruach" means wind or breath. Therefore the verse describes the wicked not being like something enduring, but instead being like chaff that the wind blows away.
[PSA.1.5] Therefore, the wicked will not stand in judgement, and sinners in the assembly of the righteous. [§]
al-ken lo-yakumu resha'im bamishpat vechatta'im ba'adat tzadikim
This verse discusses the fate of the wicked and the righteous. 'Al-ken' means 'therefore'. 'Lo-yakumu' means 'they will not stand'. 'Resha'im' means 'the wicked'. 'Bamishpat' means 'in judgement'. 'Vechatta'im' means 'and sinners'. 'Ba'adat' means 'in the assembly of'. 'Tzadikim' means 'the righteous'.
[PSA.1.6] For Yahveh knows the way of the righteous, and the way of the wicked will perish. [§]
Ki-yo-deh-ah Yahveh derech tsad-dee-keem ve-derech re-sha-eem to-eh-ved.
This verse states that Yahveh knows the way of the righteous, and the way of the wicked will perish. 'Ki' means 'for' or 'because'. 'Yodea' means 'knows'. 'Yahveh' is the proper name of God. 'Derech' means 'way'. 'Tsad-dee-keem' is the plural form of 'righteous'. 'Ve' means 'and'. 'Re-sha-eem' is the plural form of 'wicked'. 'To-eh-ved' means 'will perish'.
PSA.2
[PSA.2.1] Why are the nations raging and the peoples devising futility? [§]
Lah-mah rahg-shoo goh-yeem oo-leh-oom-eem yeh-geh-roo-reek.
This verse asks why the nations are raging and the peoples are devising futile things. ‘Lah-mah’ means ‘why’. ‘Ragh-shoo’ means ‘raging’ or ‘tumultuous’. ‘Goh-yeem’ is the plural of ‘goy’ meaning ‘nations’. ‘Oo’ means ‘and’. ‘Leh-oom-eem’ is the plural of ‘leom’ meaning ‘peoples’ or ‘nations’. ‘Yeh-geh’ means ‘to meditate’ or ‘to devise’. ‘Reek’ means ‘empty’ or ‘futile’.
[PSA.2.2] The kings of the earth will establish themselves, and the officials are allied, against Yahveh and against his anointed one. [§]
yit-yah-tzav-u | mal-kei-eretz ve-ro-ze-nim no-sdu-yah-chad al-yeh-vah-veh ve-al-me-shi-ho.
This verse describes rulers and officials uniting against Yahveh and his anointed one. "Yit-yah-tzav-u" means 'they will stand firm' or 'they will establish themselves'. "Mal-kei-eretz" is 'kings of the earth'. "Ve-ro-ze-nim" means 'and officials'. "No-sdu-yah-chad" means 'they are founded together' or 'they are allied'. "Al-yeh-vah-veh" means 'against Yahveh'. "Ve-al-me-shi-ho" means 'and against his anointed one'. The 'anointed one' (messiah) typically refers to a king.
[PSA.2.3] We will break their restraints, and we will cast from him their fathers. [§]
nenatka et-mosroteihem venashlikha mimennu avoteihem
This verse contains several words requiring literal translation. "nenatka" means "we will break". "et" is a grammatical particle with no direct translation but signifies the definite object. "mosroteihem" means "their restraints". "venashlikha" means "and we will cast". "mimennu" means "from him". "avoteihem" means "their fathers". The overall sense is a declaration of removing constraints and casting aside ancestral influences.
[PSA.2.4] The one sitting in the heavens laughs; my Lord mocks them. [§]
yo-sheiv ba-sha-mai-yim yis-chakh a-do-nai yil-a-geh-lah-moh
This verse contains several names for God and descriptive verbs. "Yo-sheiv" means 'the one sitting'. "Ba-sha-mai-yim" means 'in the heavens'. "Yis-chakh" means 'he laughs'. "A-do-nai" means 'my Lord'. "Yil-a-geh-lah-moh" means 'he mocks them'. The verse describes the one sitting in the heavens laughing and mocking 'them'.
[PSA.2.5] Then God will speak to them in His anger, and in His fury He will terrify them. [§]
Az yidaber eleimo be’apo u’bacharono yevhaleimo.
This verse contains several names for God and descriptive words. "Az" means "then". "Yidaber" means "He will speak". "Eleimo" is a combination of "el" (God) and a possessive pronoun meaning "to them". "Be’apo" means "in His anger". "U’bacharono" means "and in His fury". "Yevhaleimo" means "He will terrify them".
[PSA.2.6] And I have poured my king upon Zion, my holy mountain. [§]
va-a-nee na-sak-tee mal-kee al-tzee-yon har-ka-desh-ee
This verse describes a king being poured out or anointed upon Zion, the holy mountain. 'Va-a-nee' means 'and I'. 'Na-sak-tee' means 'I poured'. 'Mal-kee' means 'my king'. 'Al' means 'upon'. 'Tzee-yon' is Zion. 'Har' means 'mountain'. 'Ka-desh-ee' means 'my holy'.
[PSA.2.7] I will tell of the statute of Yahveh. God said to me, "You are my son; today I have begotten you." [§]
a-saf-rah el hok Yahveh amar elai beni atah ani hayom yelidti-cha.
This verse consists of several words. 'a-saf-rah' means 'I will tell'. 'el' means 'to, toward, for'. 'hok' means 'statute, law'. 'Yahveh' is the proper name of God. 'amar' means 'said'. 'elai' means 'to me'. 'beni' means 'my son'. 'atah' means 'you'. 'ani' means 'I'. 'hayom' means 'today'. 'yelidti-cha' means 'I have begotten you'. Therefore, the verse can be understood as 'I will tell of the statute of Yahveh, God said to me, 'You are my son, today I have begotten you.'
[PSA.2.8] Ask from me, and I will give nations as your inheritance, and your possession will be the ends of the earth. [§]
Sh’al mi-meni ve-etnah goyim nachalat’cha va-achuzatecha afsei-aretz.
This verse contains requests and promises. "Sh’al" means "ask". "Mi-meni" means "from me". "Ve-etnah" means "and I will give". "Goyim" means "nations". "Nachalat’cha" means "your inheritance". "Va-achuzatecha" means "and your possession". "Afsei-aretz" means "the ends of the earth".
[PSA.2.9] You will shatter them with a rod of iron, like the work of a potter, you will break them into pieces. [§]
tə·rō·‘ēm bə·šē·ḇeṭ bar·zel kiḵ·lî yō·ṣēr tənap·pəṣēm
This verse uses strong imagery of breaking pottery. "tə·rō·‘ēm" means 'you shatter them'. "bə·šē·ḇeṭ bar·zel" translates to 'with a rod of iron'. "kiḵ·lî yō·ṣēr" means 'like the work of a potter'. "tənap·pəṣēm" means 'you will break them into pieces'. The verse is addressed to the Gods, indicating a command *to* the Gods.
[PSA.2.10] And now, kings, understand, be warned, judges of the land. [§]
ve'atah melekheem haskhilu hivaseru shoftey eretz
This verse is addressed to kings and judges. "ve'atah" means "and now". "melekheem" is plural for "kings". "haskhilu" means "understand" or "be wise". "hivaseru" means "be removed" or "be warned". "shoftey" is plural for "judges". "eretz" means "earth" or "land". The verse is an admonishment to kings and judges to understand that they will be removed from power.
[PSA.2.11] Serve Yahveh with fear and rejoice with trembling. [§]
iv-du et-yeh-vah-veh be-yir-ah ve-gi-lu bi-re-ah-dah
This verse contains an imperative plural form of the verb 'to serve' directed towards the audience, followed by 'et' which is a direct object marker. 'Yehveh' is the proper name of God. 'Be-yir-ah' means 'with fear'. 'Ve' means 'and'. 'Gi-lu' is the imperative plural form of 'to rejoice'. 'Bi-re-ah-dah' means 'with trembling'.
[PSA.2.12] Accept correction, lest Yahveh become angry, and you perish on the way. For His anger flares up quickly. Blessed are all who take refuge in Yahveh. [§]
nash-kee-boo-bar pen-yeh-an-af ve-toh-v'doo de-rech kee-yiv-ah-r kee-meh-at apo ash-ree kol-ho-see boo.
This verse is a warning and a promise. It urges people to accept correction (kiss the rod) before Yahveh's anger is fully kindled, lest they be destroyed. It concludes with a blessing upon those who take refuge in Yahveh.
PSA.3
[PSA.3.1] A Psalm for David, while he was fleeing from the face of Avshalom, his son. [§]
Mizmor l'David b'borkho mip'nei Avshalom b'no.
This verse introduces a Psalm of David, written while he was fleeing from his son, Avshalom. "Mizmor" means Psalm. "L'David" means to or for David. "B'borkho" means while fleeing. "Mip'nei" means from the face of or from. "Avshalom" is a proper name. "B'no" means his son.
[PSA.3.2] Yahveh, how many are my enemies! Many are rising against me. [§]
Yahveh mah rabu tsarai rabim qamim alai.
This verse expresses distress at the multitude of enemies facing the speaker. "Yahveh" is the proper name of God. "Mah" means 'how' or 'what'. "Rabu" means 'many' or 'great'. "Tsarai" means 'my enemies'. "Rabim" also means 'many'. "Qamim" means 'rising' or 'standing' – in this context, meaning those who oppose. "Alai" means 'against me'.
[PSA.3.3] Many are saying to my soul that there is no salvation to Him with the Gods. Selah. [§]
rah-bee-eem o-mer-eem le-nahf-shee ein yeh-shoo-ah-tah loh veh-eh-lo-heem seh-lah
This verse contains several key terms. "Rah-bee-eem" means "many". "Omer-eem" means "saying". "Nahf-shee" means "my soul". "Ein" means "there is not". "Yeh-shoo-ah-tah" means "salvation". "Loh" means "to Him". "Veh-eh-lo-heem" means "the Gods". "Seh-lah" is a musical or liturgical term, often translated as "Selah".
[PSA.3.4] And you, Yahveh, are a shield for me, my glory, and the one lifting up my head. [§]
ve-atta Yahveh magen ba'adi kevodiy umerim roshi
This verse contains several key names and words. 've-atta' means 'and you'. 'Yahveh' is the proper name of God. 'magen' means 'shield'. 'ba'adi' means 'for me' or 'on my behalf'. 'kevodiy' means 'my glory'. 'umerim' means 'lifting up'. 'roshi' means 'my head'.
[PSA.3.5] My voice I call to Yahveh, and He answered me from the mountain of its holiness. Selah. [§]
qoli el-yahveh eqra va-ya'anehni mehah har qadosh-o selah
This verse is a statement of calling out to Yahveh and receiving an answer from the holy mountain. 'Qoli' means 'my voice'. 'El' means 'to' or 'toward'. 'Yahveh' is the proper name of God. 'Eqra' means 'I call'. 'Va-ya'anehni' means 'and He answered me'. 'Mehah' means 'from the'. 'Har' means 'mountain'. 'Qadosh-o' means 'its holiness' or 'holy'. 'Selah' is a term with unclear meaning, often interpreted as a pause or reflection.
[PSA.3.6] I lay down, and I slept. I awoke, because Yahveh will support me. [§]
a-nee sha-khav-tee va-ee-sha-neh he-kee-tzo-tee kee Yahveh yees-me-kheh-nee.
This verse consists of several parts. "a-nee" means "I". "sha-khav-tee" means "I lay down". "va-ee-sha-neh" means "and I slept". "he-kee-tzo-tee" means "I awoke". "kee" means "for" or "because". "Yahveh" is the proper name of God. "yees-me-kheh-nee" means "will support me". The verse describes the speaker laying down, sleeping, waking up, and realizing God will provide support.
[PSA.3.7] I will not fear from multitudes of people who surround me. [§]
lo-ira me-riv-vo-ot am asher sa-viv sha-tu a-lai
This verse contains several components. 'lo' means 'not'. 'ira' is the first-person singular imperfect of the verb 'yare', meaning 'to fear'. 'me-riv-vo-ot' means 'from multitudes of'. 'am' means 'people'. 'asher' means 'who' or 'which'. 'sa-viv' means 'around'. 'sha-tu' is the third-person plural perfect of the verb 'shat', meaning 'to set against' or 'to surround'. 'a-lai' means 'upon me'. Thus, the verse describes not fearing a multitude of people who surround.
[PSA.3.8] Arise, Yahveh, and save me, my God, for you have struck the cheek of all my enemies and broken the teeth of the wicked. [§]
koo-mah Yeh-veh ho-shee-ay-nee Elo-hai kee-hee-kee-tah et-kol-oy-vai le-hee shin-nei re-shah-eem shi-bah-rta
This verse is a plea for salvation. "Kooma" is an imperative meaning "arise". "Yehveh" is the proper name of God. "Hosheenaynee" means "save me". "Elohai" means "my God". "Kee-hee-kee-tah" means "because you have struck". "Et-kol-oy-vai" means "all my enemies". "Le-hee" means "their cheek". "Shin-nei re-shah-eem" means "teeth of the wicked". "Shi-bah-rta" means "you have broken".
[PSA.3.9] To Yahveh belongs the salvation, upon your people is your blessing. Selah. [§]
la-Yahveh ha-yeshua-ah al-am-cha bir-cha-te-cha se-lah
This verse consists of several components. "la-Yahveh" means "to Yahveh". "ha-yeshua-ah" means "the salvation". "al-am-cha" means "upon your people". "bir-cha-te-cha" means "your blessing". "se-lah" is an untranslatable word thought to be a musical or poetic marker.
PSA.4
[PSA.4.1] To the one who overcomes, with stringed instruments, a psalm of David. [§]
La-menat-tzeach bin-gi-not miz-mor le-da-vid.
This verse is a musical instruction and attribution. 'La-menat-tzeach' is understood as 'to the one who overcomes,' but literally means 'to the one who leads, the conqueror'. 'Bin-gi-not' means 'with stringed instruments'. 'Miz-mor' means 'a psalm'. 'Le-da-vid' means 'to David'.
[PSA.4.2] When I call, answer me, the Gods of my righteousness. In distress, You have given space for me. Be gracious to me and hear my prayer. [§]
bə-qā-rî ʿă-nê-nî ʾĕ-lō-hê ṣid-qî ba-ṣār hir-ḥav-tā lī ḥā-nê-nî ū-šə-maʿ tə-pî-lā-tî.
This verse is a plea for help. 'bə-qā-rî' means 'in my calling' or 'when I call'. 'ʾĕ-lō-hê' is 'the Gods', used here in a poetic sense as a divine address. 'ṣid-qî' means 'of my righteousness' or 'just one'. 'ba-ṣār' means 'in distress'. 'hir-ḥav-tā' means 'You have widened' or 'You have given space'. 'lī' means 'for me'. 'ḥā-nê-nî' means 'be gracious to me'. 'ū-šə-maʿ' means 'and hear'. 'tə-pî-lā-tî' means 'my prayer'.
[PSA.4.3] How long, sons of man, will you love shame? You pursue emptiness and seek falsehood. Selah. [§]
b’nei ‘ish ‘ad-meh khvod-i likhlimeh te’ehavon riq tevakshu kazav selah.
This verse addresses the sons of man and questions how long they will love shame. It suggests they are pursuing emptiness and falsehood. ‘B’nei’ means sons. ‘Ish’ means man. ‘Ad-meh’ means how long or until when. ‘Khvod-i’ is ‘my glory’ or ‘my honor’ but is used here to represent ‘shame’ as the opposite of honor. ‘Likhlimeh’ means for shame. ‘Te’ehavon’ is ‘you will love’. ‘Riq’ means emptiness or vanity. ‘Tevakshu’ is ‘you seek’. ‘Kazav’ means falsehood or lies. ‘Selah’ is a liturgical marker of uncertain meaning, but functions here as a pause or emphasis.
[PSA.4.4] Know that Yahveh has distinguished kindness for himself; Yahveh will hear when I cry out to him. [§]
oo-deh-oo kee-hee-f'lah Yahveh chas-eed lo; Yahveh yish-mah b'kar-ee el-av.
This verse begins with a call to know. The verb 'to know' is followed by 'that'. The word 'hiflah' means 'to distinguish' or 'to make wonderful'. 'Yahveh' is the proper name of God. 'Chasid' means 'kindness' or 'piety', and 'lo' means 'to him'. The second sentence repeats 'Yahveh' and states that Yahveh will hear the call when one cries out to him.
[PSA.4.5] Be agitated, and do not sin. Say within your heart while on your bed, and be silent. Selah. [§]
rigzu ve-al-techtau imru bilvavchem al-mishkavchem vedomu sela.
The verse begins with a command to 'tremble' or 'be agitated'. It continues with a prohibition against 'sinning'. Then there is a command to 'say' something within one's 'heart' while 'lying down' (on one's bed), followed by a command to be 'silent'. 'Selah' is a musical or liturgical notation, likely indicating a pause or emphasis. The verse appears to be an instruction for self-reflection and repentance.
[PSA.4.6] Offer sacrifices of righteousness and trust to Yahveh. [§]
zivchu zivchei-tzedeq u-vituu el-Yahveh.
This verse contains several words requiring literal translation. 'Zivchu' means 'offer'. 'Zivchei' means 'sacrifices of'. 'Tzedeq' means 'righteousness'. 'U' is a conjunction meaning 'and'. 'Bituu' means 'trust'. 'El' means 'to'. 'Yahveh' is the proper name of God.
[PSA.4.7] Many say, "Who will show us good? Let your testing be upon us. May the light of your face, Yahveh, be with us." [§]
rah-beem oh-mer-eem mee yahr-eh-nu tov neh-sah ah-lay-nu ohr pah-nay-kha Yahveh.
This verse contains several key words. "Rah-beem" means "many." "Oh-mer-eem" means "say." "Mee" means "who." "Yahr-eh-nu" means "show us." "Tov" means "good." "Neh-sah" means "test" or "prove." "Ah-lay-nu" means "upon us." "Ohr" means "light." "Pah-nay-kha" means "your face." "Yahveh" is the proper name of God.
[PSA.4.8] You have given joy in my heart from the time their grain and their wine became abundant. [§]
natatta simcha belibi me'et d'ganam v'tirosham rabu
This verse describes God giving joy to the speaker’s heart. ‘Natatta’ means ‘you have given’. ‘Simcha’ is ‘joy’. ‘Belibi’ means ‘in my heart’. ‘Me’et’ means ‘from the time of’. ‘D’ganam’ means ‘their grain’ or ‘harvest’. ‘V’tirosham’ means ‘and their wine’. ‘Rabu’ means ‘increased’ or ‘became abundant’. The verse focuses on the increase of harvest and wine as the cause of the joy.
[PSA.4.9] In peace, I will lie down together, and I will sleep, for you, Yahveh, are alone. You make me dwell securely. [§]
beshalom yachdav eshkavah ve'ishan ki-atah Yahveh levadad lavetach toshiveini.
This verse expresses trust in Yahveh for peaceful rest and security. "Beshalom" means in peace. "Yachdav" means together. "Eshkavah" means I will lie down. "Ve'ishan" means and I will sleep. "Ki-atah" means for you are. "Yahveh" is the proper name of God. "Levadad" means alone. "Lavetach" means securely. "Toshiveini" means you make me dwell.
PSA.5
[PSA.5.1] To the one who conquers, to the possessions, a psalm to David. [§]
lam'natzach el-han'chiloth mizmor l'david
This verse is a superscription to Psalm 69. "lam'natzach" means 'to the one who conquers' or 'for the one who overcomes'. "el-han'chiloth" means 'to the inheritance' or 'to the possessions'. "mizmor" means 'psalm' or 'song'. "l'david" means 'to David'.
[PSA.5.2] My words, listen! Yahveh, understand my thought. [§]
a-ma-rai ha-a-zee-nah | ye-ho-vah bin-ah ha-gee-gee.
This verse consists of a call for attention and understanding. "a-ma-rai" means "my sayings" or "my words". "ha-a-zee-nah" is an imperative form meaning "listen". "ye-ho-vah" is the proper name of God. "bin-ah" means "understand" or "discern". "ha-gee-gee" means "my meditation" or "my thought". The vertical line (׀) indicates a pause or division in the verse.
[PSA.5.3] Listen to the voice of my cry, my king and the Gods, for to you I will pray. [§]
haqshivah lekoli shav'i malkhi ve'elohai ki eleikha etpallal.
This verse is a plea for God to listen. "haqshivah" means "listen". "lekoli shav'i" means "to the voice of my cry". "malkhi ve'elohai" means "my king and the Gods". "ki eleikha etpallal" means "for to you I will pray".
[PSA.5.4] Yahveh, in the morning you will hear my voice. In the morning I will arrange for you, and I will wait. [§]
Yahveh boker tishma koli. Boker e'erach-lech va'atzpeh.
This verse contains several key terms. "Yahveh" is the proper name of God. "Boker" means morning. "Tishma" is the verb 'to hear'. "Koli" means 'my voice'. "E'erach-lech" means 'I will arrange for you' or 'I will prepare for you'. "Va'atzpeh" means 'and I will wait' or 'and I will watch'. The verse is a plea to God to hear the speaker’s voice in the morning, and a declaration that the speaker will prepare for, and wait for, God in the morning.
[PSA.5.5] Because God is not pleased with wickedness; evil does not dwell with you. [§]
kee lo el-khafetz resha atah lo yegurka ra
This verse contains the words 'el', 'resha', 'atah', and 'yegur'. 'El' means God. 'Resha' means wickedness. 'Atah' means you. 'Yegur' means to dwell. The verse is constructed with negations, indicating what God is *not* like.
[PSA.5.6] The mockers will not stand before your eyes, you hated all doers of wrongdoing. [§]
lo yit-yatz-vu ho-lol-im le-neh-ged eh-ne-cha sa-neh-ta kol po-ah-lei ah-ven.
This verse contains several key words. 'Lo' means 'not'. 'Yit-yatz-vu' is a verb meaning 'they will stand'. 'Ho-lol-im' means 'the mockers' or 'the scorners'. 'Le-neh-ged' means 'against' or 'before'. 'Eh-ne-cha' means 'your eyes'. 'Sa-neh-ta' means 'you hated'. 'Kol' means 'all'. 'Po-ah-lei' means 'doers of' or 'workers of'. 'Ah-ven' means 'iniquity' or 'wrongdoing'. Therefore, the verse speaks of mockers not standing before the eyes of the speaker, and the speaker hating all doers of iniquity.
[PSA.5.7] Those speaking falsehood, a man of blood, and deceit, Yahveh despises. [§]
teh-ah-bed do-vrei kah-zav ish-da-mim oo-mir-mah yeh-tah-ev Yahveh.
This verse describes those whom Yahveh despises. "teh-ah-bed" means to destroy or perish, but here it's used figuratively to mean 'those who will perish'. "dovrei kazav" means 'speakers of falsehood', or 'liars'. "ish damim" refers to a 'man of blood', a violent person, or murderer. "oo-mirmah" means 'and deceit'. "yeh-tah-ev" means 'despises' or 'abhors'. "Yahveh" is the proper name of God.
[PSA.5.8] And I, in the abundance of Your kindness, will enter Your house. I will bow down toward Your holy temple, in Your fear. [§]
Va-ani be-rov chasdekha avo veitecha eshtachaveh el-heichal-kadshcha be-yir’atecha.
This verse expresses a desire to worship God within His sacred dwelling. “Va-ani” means “and I”. “Be-rov chasdekha” means “in the abundance of Your kindness”. “Avo veitecha” means “I will enter Your house”. “Eshtachaveh el-heichal-kadshcha” means “I will bow down toward Your holy temple”. “Be-yir’atecha” means “in Your fear”. The verse as a whole expresses a desire to worship God with reverence and humility.
[PSA.5.9] Yahveh, guide me in your righteousness, so that my enemies may be put to shame before me. May your ways be made known to me. [§]
Yahveh | necheini betsideqatecha lema'an shorerai havashar lefanai darkecha.
This verse contains several key names and words. 'Yahveh' is the proper name of God. 'Necheini' means 'guide me.' 'Betsideqatecha' means 'in your righteousness.' 'Lema'an' means 'for the sake of' or 'so that.' 'Shorerai' means 'my enemies.' 'Havashar' means 'to put to shame.' 'Lefanai' means 'before me.' 'Darkecha' means 'your ways.' The verse is a plea for guidance and for vindication against enemies.
[PSA.5.10] For there is no truth in his mouth; their insides are ruin, their throats are like an open grave, and their tongues they will make slippery. [§]
kee ayn befeehu nechonah kirbam havoht kever-patuach geronam leshonam yachaliqun
This verse describes deceitful speech. 'kee' means 'for' or 'because'. 'ayn' means 'there is not'. 'befeehu' means 'in his mouth'. 'nechonah' means 'truth'. 'kirbam' means 'their belly'. 'havoht' means 'their ruin'. 'kever-patuach' means 'an open grave'. 'geronam' means 'their throat'. 'leshonam' means 'their tongue'. 'yachaliqun' means 'they will smooth' or 'they will make slippery'. The verse speaks of people whose words are not truthful, their insides are ruinous, their throats are like open graves, and their tongues are deceptive.
[PSA.5.11] I will accuse them; the Gods will cause them to fall from their counsels, in the abundance of their transgressions. I will cast them down, because they have rebelled against you. [§]
ha-ashimehm Elohim yip-lu mi-mo-atzoteyhem berov pish-eyhem hadichaymo ki-maru bakh.
This verse describes a consequence for rebellion against God. "ha-ashimehm" means “I will accuse them”. "Elohim" is “the Gods”. "yip-lu" means “they will fall”. "mi-mo-atzoteyhem" translates as “from their counsels”. "berov pish-eyhem" means “in the abundance of their transgressions”. "hadichaymo" means “I will cast them down”. "ki-maru bakh" means “because they rebelled against you”.
[PSA.5.12] And let all those who trust in God rejoice forever, they will sing, and you will shelter over them. And those who love your name will exult in you. [§]
ve-yis-me-chu kol-kho-say bee-cha le-o-lam ye-ra-nen-nu ve-ta-sek a-lay-mo ve-ya-el-tzu bee-cha o-ha-vey she-me-cha.
This verse expresses joy and protection for those who trust in God. 've-yis-me-chu' means 'and let them rejoice'. 'kol-kho-say bee-cha' means 'all those who trust in you'. 'le-o-lam' means 'forever'. 'ye-ra-nen-nu' means 'they will sing'. 've-ta-sek' means 'and you will cover/shelter'. 'a-lay-mo' means 'over them'. 've-ya-el-tzu' means 'and those who love'. 'bee-cha' means 'in you'. 'o-ha-vey she-me-cha' means 'lovers of your name'.
[PSA.5.13] For you will bless the righteous, Yahveh; you will crown them with favor, like a shield. [§]
ki-atah tevarech tzadik Yahveh katzinnah ratzon ta'atrehnu
This verse states that Yahveh blesses the righteous, and Yahveh crowns them with favor, like a shield. 'ki' means 'for' or 'because'. 'atah' is 'you'. 'tevarech' is 'you will bless'. 'tzadik' is 'righteous'. 'Yahveh' is the proper name of God. 'katzinnah' is 'like a shield'. 'ratzon' is 'favor' or 'will'. 'ta'atrehnu' is 'you will crown us'.
PSA.6
[PSA.6.1] To the one who conducts, with stringed instruments, upon the eighth, a psalm to David. [§]
lam'natz'each bin'ginot al-hash'minit mizmor l'david
This verse is a musical heading for Psalm 9. Let's break down each word. 'Lam'natz'each' means 'to the one who conducts'. 'Bin'ginot' means 'with stringed instruments'. 'Al-hash'minit' means 'upon the eighth'. This refers to a musical mode or instrument. 'Mizmor' means 'psalm'. 'L'david' means 'to David'.
[PSA.6.2] Yahveh, do not rebuke me in your anger, and do not discipline me in your wrath. [§]
Yahveh al-be-ap-cha to-chi-che-ni ve-al-ba-cha-mat-cha te-yas-re-ni.
This verse is a plea for mercy. "Yahveh" is the proper name of God. "Al" means 'not' or 'do not'. "Be-ap-cha" means 'in your anger'. "To-chi-che-ni" means 'rebuke me'. "Ve" means 'and'. "Ba-cha-mat-cha" means 'in your wrath'. "Te-yas-re-ni" means 'discipline me'. The verse asks God not to rebuke or discipline with anger or wrath.
[PSA.6.3] Have mercy on me, Yahveh, for I am afflicted. Heal me, Yahveh, for my bones are terrified. [§]
Khaneni Yahveh ki umlal ani refaeni Yahveh ki nivhalo atzamai.
This verse is a plea for help and healing. "Khaneni" means 'have mercy on me'. "Umlal" means 'feeble' or 'afflicted'. "Refaeni" means 'heal me'. "Nivhalo" means 'terrified' or 'dismayed'. "Atzamai" means 'my bones'. The verse consists of two parallel clauses, each containing a request to Yahveh, followed by a reason for the request.
[PSA.6.4] And my soul is very terrified, and you, Yahveh, until when? [§]
ve-naf-shi niv-he-lah me-od ve-atah Yahveh ad-ma-tai
This verse is a lament. 'Nafshi' means 'my soul'. 'Niv-he-lah' means 'is terrified'. 'Me-od' means 'very'. 'Ata' means 'you'. 'Ad-mata' means 'until when'. Therefore the verse is a plea asking Yahveh until when the speaker's soul will be terrified.
[PSA.6.5] Return, Yahveh, deliver my soul. Save me because of your loving kindness. [§]
shuvah Yahveh hal-tsah naf-shi, ho-shi-ay-ni le-ma-an chas-de-cha.
This verse is a plea for deliverance. 'Shuvah' means 'return' or 'turn back'. 'Yahveh' is the proper name of God. 'Hal-tsah' means 'deliver' or 'rescue'. 'Naf-shi' means 'my soul'. 'Ho-shi-ay-ni' means 'save me'. 'Le-ma-an' means 'for the sake of' or 'because of'. 'Chas-de-cha' means 'your loving kindness' or 'your grace'.
[PSA.6.6] For there is no remembrance of you in death, in the underworld who will acknowledge you? [§]
ki ein bamavet zichrecha bish’ol mi yodeh-lacha.
This verse asks a rhetorical question about remembrance after death. 'ki' means 'for' or 'because'. 'ein' means 'there is not'. 'bamavet' means 'in death'. 'zichrecha' means 'your remembrance'. 'bish’ol' means 'in Sheol' (the underworld). 'mi' means 'who'. 'yodeh-lacha' means 'will acknowledge you' or 'will praise you'. The verse poses that if there is no remembrance of God in death or in the underworld, who will acknowledge or praise God?
[PSA.6.7] I have labored with my sighs; I pour out in every night upon my bed. With my tears, I saturate my couch. [§]
ya-ga-tee be-an-cha-tee ash-cheh be-chal-lai-lah mi-ta-tee be-dee-meh-tee ear-see am-seh.
This verse describes someone who is weary with sighing, and whose bed is soaked with tears. "Yaga" means to labor, toil, or be weary. "Anchati" means sighs. "Ashcheh" means to pour out or spend. "Lailah" means night. "Mittati" means my bed. "Dimati" means my tears. "Earsee" means my couch or bed. "Amseh" means I will soak or saturate.
[PSA.6.8] Anger made my eyes, and they consumed all my enemies. [§]
asah mikahas einai atkah bekhal tsorerai
This verse describes a state of being consumed by anger, where the eyes have been made by anger and have consumed all enemies. "asah" means "to do" or "to make". "mikahas" means "from anger". "einai" means "my eyes". "atkah" means "to consume". "bekhal" means "in all". "tsorerai" means "my enemies".
[PSA.6.9] Depart from me, all doers of evil, for Yahveh has heard the voice of weeping. [§]
Su-ru mi-men-ni khal-po-el-ei a-ven ki-sha-ma Yahveh qol bik-yi.
This verse consists of a command and a statement of reason. "Su-ru" means "turn away" or "depart". "Mi-men-ni" means "from me". "Khal-po-el-ei a-ven" means "all doers of iniquity" or "all workers of evil". "Ki" means "for" or "because". "Sha-ma" means "heard". "Yahveh" is the name of God. "Qol" means "voice". "Bik-yi" means "of weeping". Therefore, the verse is a call for those who do evil to depart from the speaker, with the reason being that God has heard the voice of weeping.
[PSA.6.10] Yahveh heard my supplication. Yahveh will receive my prayer. [§]
shamah Yahveh techinnati, Yahveh tefillati yikach.
This verse consists of two parallel phrases. 'Shamah' means 'heard'. 'Yahveh' is the proper name of God. 'Techinnati' means 'my supplication'. 'Tephillati' means 'my prayer'. 'Yikach' means 'will receive'. The verse expresses that God has heard the speaker’s plea and will accept their prayer.
[PSA.6.11] Let them be ashamed, and let them be greatly terrified, all enemies. They will return, let them be ashamed in a moment. [§]
yay-vo-shu vee-yah-bah-loo may-odd kol-oy-vai yah-shoo-boo yay-vo-shoo rah-gah
This verse describes the shame and terror of God's enemies. 'Yayvoshoo' means 'let them be ashamed', appearing twice. 'Vee-yah-bah-loo' means 'and let them be terrified'. 'May-odd' means 'very much' or 'greatly'. 'Kol-oy-vai' means 'all enemies'. 'Yah-shoo-boo' means 'they will return' or 'they will be brought back'. 'Rah-gah' means 'a moment' or 'a brief space of time'. The verse implies that the enemies will experience immediate and complete humiliation and terror, and their power will be quickly undone.
PSA.7
[PSA.7.1] This is a passionate song of David, which he sang to Yahveh concerning the words of Kush, son of Yemini. [§]
shigayon ledavid asher-shar leyahveh al-divrei kush ben-yemini
This verse introduces a psalm of David. "Shigayon" is a word of uncertain meaning, but is often understood to denote a passionate or ecstatic poem. "Ledavid" means "of David". "Asher-shar" means "who sang". "Leyahveh" means "to Yahveh". "Al-divrei" means "concerning the words of". "Kush" is a proper name. "Ben-yemini" means "son of Yemini".
[PSA.7.2] Yahveh, the Gods, in you I have taken refuge. Save me from all those who pursue me, and deliver me. [§]
Yahveh Elohim, in you I have taken refuge. Save me from all who pursue me, and deliver me.
This verse consists of several key terms. "Yahveh" represents the personal name of God. "Elohim" is a plural form, referring to 'the Gods', but in this context functions as a majestic plural to refer to the one God. The verb forms indicate past action with continuing relevance. The verse expresses trust in God and a plea for deliverance from enemies.
[PSA.7.3] Lest it tear my life like a lion, break through, and there is no rescuer. [§]
pen-yitrof ke-arye nafshi porek ve-ein matzil.
This verse uses imagery of a lion to describe a potential threat. "Pen" means lest or that not. "Yitrof" means to tear, ravage, or snatch away. "Ke-arye" means like a lion. "Nafshi" means my soul or life. "Porek" means to break through, to dismantle, or to burst forth. "Ve-ein" means and there is not. "Matzil" means rescuer or deliverer.
[PSA.7.4] Yahveh, the Gods, if I have done this, if there is wrong in my hand. [§]
Yahveh Elohim, if I have done this, if there is wrong in my hand.
This verse contains several key names and words. "Yahveh" is the proper name of the God of Israel. "Elohim" is a plural form meaning "the Gods", but in this context is understood as a majestic plural referring to the one God. "If" is represented by the particle "im". "Done" is from the verb "asah", meaning to do or make. "Wrong" or "iniquity" is "avel". "Hand" is "kaph". The structure is a conditional statement, essentially asking if God has committed a wrong act.
[PSA.7.5] If I have fully repaid my payment of evil, and I deliver my adversaries empty. [§]
Im-gamalti sholumi ra, va-achaltsah tzorerai reikam.
This verse contains several words with literal meanings that deviate from traditional translation. "Gamal" means "to ripen" or "to fully repay". "Sholumi" means "my payment" or "my wages". "Ra" means "evil" or "bad". "Achaltsah" means "I will deliver" or "I will rescue". "Tzorerai" means "my adversaries" or "my enemies". "Reikam" means "empty" or "without result". The verse expresses a conditional statement: if a payment of evil is fully given, then the adversaries will be delivered empty.
[PSA.7.6] My enemy pursues my soul, and he will lift it up, and trample my life to the earth, and my glory will settle to dust. Selah. [§]
yiradoff oyev nafshi veyasseg veyirmos la'aretz chayyay ukhvodi leafar yashken selah.
This verse describes a state of being pursued and afflicted. 'yiradoff' means 'pursue'. 'oyev' means 'enemy'. 'nafshi' means 'my soul'. 'veyasseg' means 'and he will lift up/raise'. 'veyirmos' means 'and he will trample'. 'la'aretz' means 'to the earth'. 'chayyay' means 'my life'. 'ukhvodi' means 'and my glory'. 'leafar' means 'to dust'. 'yashken' means 'he will dwell/settle'. 'selah' is a term used in the Psalms, possibly indicating a pause or emphasis.
[PSA.7.7] Rise, Yahveh, in Your anger; be lifted up because of the transgressions of my adversaries. And awaken judgment for me, as you have commanded. [§]
koo-mah Yeh-veh beh-ah-feh-kah hee-nah-seh beh-ahv-roteh tzo-rer-ay veh-oo-rah eh-lay mish-paht tzee-veet-ah.
This verse is a plea for Yahveh to rise up in anger and judge His enemies. "Kooma" is an imperative meaning "rise". "Yehveh" is the proper name of God. "Be'afecha" means "in Your anger". "Hinnaseh" means "be lifted up". "Be'avroteh" refers to the transgressions. "Tzoreray" means "my adversaries". "Ve'urah" means "and awaken". "Elay" means "to me". "Mishpat" means "judgment". "Tzivita" means "you commanded".
[PSA.7.8] The assembly of nations will surround you, and upon them return to the exalted place. [§]
va'adat l'ummim t'sov'vechah v'aleha lamarom shuvah
This verse contains several names and concepts relating to God and nations. 'Adat' means assembly or congregation. 'L'ummim' means 'to nations'. 'T'sov'vechah' means 'will surround you'. 'V'aleha' means 'and upon them'. 'Lamarom' means 'to the height' or 'to the exalted place'. 'Shuvah' means 'return'. The verse describes a situation where nations surround someone, and a return to an exalted place upon them.
[PSA.7.9] Yahveh will judge peoples; judge me, Yahveh, according to my righteousness and my integrity upon me. [§]
Yahveh yad-een am-eem shaf-teh-nee Yahveh ke-tzid-kee oo-ke-toom-ee al-ai.
This verse consists of several words. "Yahveh" is the proper name of God. "Yad-een" means 'will judge'. "Am-eem" is 'peoples', plural. "Shaf-teh-nee" means 'judge me'. "Ke" means 'as', 'like', or 'according to'. "Tzid-kee" means 'my righteousness'. "Toom-ee" means 'my integrity'. "Al-ai" means 'upon me'. The verse is a plea for God to judge the speaker righteously and with integrity.
[PSA.7.10] Let the evil of the wicked be finished, and may the righteous be established. May the one who tests hearts and kidneys, the Gods, be righteous. [§]
yig-mar-na ra ra-sha-eem, oo-teh-kho-nen tza-deek, oo-vo-chen liv-vot oo-chil-yot Elohim tza-deek.
This verse expresses a desire for the end of the wicked and the establishment of the righteous. It acknowledges God's ability to test hearts and kidneys, signifying complete knowledge and judgment. 'Elohim' is used, indicating multiple divine beings, or a plurality within the divine.
[PSA.7.11] My shield is upon the Gods, a saver of those upright of heart. [§]
maghini al-elohim moshia yishrei-lev.
“Maghini” means ‘my shield’. “Al” means ‘on’ or ‘upon’. “Elohim” is ‘the Gods’. “Moshia” means ‘saver’ or ‘deliverer’. “Yishrei-lev” means ‘upright of heart’ or ‘those with a straight heart’. This verse speaks of God as a protector and deliverer of those who are righteous.
[PSA.7.12] The Gods judge the righteous, and God is angry every day. [§]
Elohim shofet tzadik ve-El zoeim be-kol-yom.
Elohim is a plural form, referring to 'the Gods'. Shofet means 'judge'. Tzadik means 'righteous one', or 'just person'. Ve means 'and'. El means 'God'. Zoeim means 'angry' or 'wrathful'. Be-kol-yom means 'every day' or 'in all days'. The verse describes the Gods judging justly and God being angry every day.
[PSA.7.13] If he does not return, he will sharpen his sword; he stretched his bow and prepared it. [§]
im-lo yashuv charvo yiltosh, kashto darach vaykhoneneha.
This verse describes a warrior preparing for battle. "Im-lo yashuv" means "if he does not return". "Charvo" means "his sword". "Yiltosh" means "he will sharpen". "Kashto" means "his bow". "Darach" means "he stretched". "Vaykhoneneha" means "and he prepared it". The verse portrays a state of readiness for war; if the warrior does not return from battle, his sword will be sharpened and his bow will be strung, ready for the next conflict.
[PSA.7.14] And to God He prepares weapons of death, His arrows He will act against those who pursue. [§]
ve-lo hekhin klei-mavet khitzav le-dolkim yif'al.
This verse describes God preparing weapons of death, specifically arrows, to be used against those who pursue or kindle a fire (figuratively, those who incite conflict or hatred). 'Ve-lo' means 'and to Him'. 'Hekhin' means 'He prepares'. 'Klei-mavet' is 'tools of death' or 'weapons of death'. 'Khitzav' means 'His arrows'. 'Le-dolkim' means 'for those who pursue/kindle'. 'Yif'al' means 'He will act/do'.
[PSA.7.15] Behold, wickedness is conceived in trouble, and it brings forth falsehood. [§]
hin-neh ye-khah-vel-ah-ven ve-hah-rah ah-mal ve-yah-lad sha-ker.
This verse describes the conception and birth of wickedness. "Hinneh" signifies "behold". "Yechavel" means "to wound, to grieve, to conceive". "Aven" means "wickedness, iniquity". "Harah" means "to be pregnant". "Amal" means "trouble, labor". "Yalad" means "to bear, to bring forth". "Shaker" means "falsehood, lies". The verse depicts wickedness being conceived in trouble, and giving birth to falsehood.
[PSA.7.16] He dug a pit and excavated it, and he fell into the pit that he made. [§]
bor karah vayachf'rehuhu vayipol beshachat yif'al
This verse describes a person digging a pit and falling into it. 'Bor' means 'pit'. 'Karah' means 'he dug'. 'Vayachf'rehuhu' means 'and he excavated it'. 'Vayipol' means 'and he fell'. 'Beshachat' means 'into the pit'. 'Yif'al' means 'that he made'.
[PSA.7.17] His violence will return on his head, and on the crown of his head his violence will descend. [§]
ya-shuv a-ma-lo be-ro-sho ve-al kad-ko-do cha-ma-so ye-red.
This verse describes violence returning to the originator of it. "yashuv" means 'he will return'. "amal" means 'labor' or 'violence'. "be-rosho" means 'on his head'. "ve-al kad-kodo" means 'and on the crown of his head'. "chamaso" means 'his violence'. "yered" means 'will descend'. The verse speaks of someone experiencing the consequences of their own violent acts.
[PSA.7.18] I will praise Yahveh according to your justice, and I will sing the name of Yahveh the Highest. [§]
odeh Yahveh ketsidqo vazamrah shem-Yahveh elyon
This verse consists of two parallel clauses. "Odeh" means "I will praise." "Yahveh" is the proper name of God. "Ketsidqo" means "according to your righteousness" or "as is fitting your justice". "Vazamrah" means "and I will sing". "Shem-Yahveh" means "the name of Yahveh". "Elyon" means "the highest". The verse expresses gratitude to God and a declaration to praise Him based on His righteousness and to sing to His name as the Most High.
PSA.8
[PSA.8.1] To the one leading, upon the Gittith. A psalm to David. [§]
lam’natzcheach al-ha-gittith mizmor l’david
This verse is a musical instruction and attribution. ‘lam’natzcheach’ means ‘to the one leading’ or ‘to the director’. ‘al-ha-gittith’ means ‘upon the Gittith,’ referring to a specific musical instrument or tune. ‘mizmor’ means ‘psalm’ or ‘song’. ‘l’david’ means ‘to David,’ indicating the authorship or dedication of the psalm.
[PSA.8.2] Yahveh, my Lord, how majestic is Your name in all the earth, in that You place Your glory above the heavens. [§]
Yahveh Adonai-nu mah-addir shim-cha be-chol-ha-aretz asher tenah hod-cha al-ha-shamayim.
This verse is a declaration of God’s glory. "Yahveh" is the proper name of God. "Adonai-nu" means "my Lord". "Mah-addir" describes God as majestic or exceedingly glorious. "Shim-cha" means "Your name". "Be-chol-ha-aretz" means "in all the earth". "Asher" introduces a clause describing the manner in which God’s glory is displayed. "Tenah" means "You have given" or "You place". "Hod-cha" means "Your splendor" or "Your glory". "Al-ha-shamayim" means "above the heavens".
[PSA.8.3] From the mouth of infants and sucklings, you established strength for the sake of your enemies, to silence the enemy and those who take vengeance. [§]
mi-pee o-ol-leem veh-yo-n-keem yis-sahd-tah ohz le-mah-ahn tsoh-rer-reh-kah le-has-beet oh-yev oo-mit-nah-kem.
This verse speaks of God establishing strength even through the mouths of infants and sucklings. It suggests that God uses even the weakest to accomplish his purposes, particularly to silence enemies and take vengeance. 'Pee' refers to the mouth. 'Ool-leem' means infants or young children. 'Yon-keem' means sucklings or those still nursing. 'Yis-sahd-tah' means you established. 'Ohz' is strength or power. 'Le-mah-ahn' means for the sake of. 'Tsoh-rer-reh-kah' refers to your enemies. 'Le-has-beet' means to silence or put an end to. 'Oh-yev' means enemy. 'Oo-mit-nah-kem' means and those who take vengeance.
[PSA.8.4] For I see your heavens, the work of your fingers, the moon and the stars which you established. [§]
ki-er'eh sha-may-cha ma-a-seh eh-tzah-o-te-cha ya-rech ve-ko-cha-vim a-sher ko-nan-ta
This verse speaks of seeing the heavens, the work of God's fingers, the moon and the stars which God established. 'ki' means 'for' or 'because'. 'er'eh' means 'I see'. 'sha-may-cha' is 'your heavens'. 'ma-a-seh' means 'work' or 'doing'. 'eh-tzah-o-te-cha' is 'your fingers'. 'ya-rech' means 'moon'. 've-ko-cha-vim' means 'and stars'. 'a-sher' means 'which'. 'ko-nan-ta' means 'you established'.
[PSA.8.5] What is mankind that you remember him, and the son of man that you inspect him? [§]
mah-eh-nosh kee-tee-zkeh-reh-nu oo-ben-ah-dahm kee-tee-fkeh-deh-nu
This verse asks a rhetorical question about humanity. "Mah" means "what". "Enosh" means "mankind", "humanity", or "mortal man". "Kee" means "that" or "because". "Tizkherenu" is a verb meaning "do you remember him" or "do you regard him". "Ben adam" means "son of man", a common phrase referring to humanity. "Tifkdennu" is a verb meaning "do you visit", "do you inspect", or "do you have regard for".
[PSA.8.6] And you made him a little lower than the Gods, and you adorned him with glory and splendor. [§]
va-te-chaser-hu me-at me-elo-him ve-chavod ve-hadar te-at-teh-hu.
This verse describes someone being made 'a little lower than the Gods,' and being adorned with glory and splendor. 'Elohim' is a plural form, referring to a pantheon of divine beings. The verse uses a comparative structure, indicating a rank or position relative to these Gods.
[PSA.8.7] You will make him stumble by the work of your hands. All things will be under his feet. [§]
tamshilehu b’ma’asei yadecha kol shatah tachat raglav
This verse describes God subduing all things under his feet. "tamshilehu" means "you will make him stumble", or “you will subdue him.” "b’ma’asei yadecha" means “by the work of your hands”. "kol shatah" means “all that is planted”, or “all things”. "tachat raglav" means “under his feet”.
[PSA.8.8] The small cattle and thousands, all of them, and also the beasts of the field. [§]
tso-neh vah-ah-lah-feem koo-lahm veh-gahm bah-heh-moht sah-dai
This verse describes livestock and wild animals. "Tso-neh" refers to small cattle or sheep/goats. "Ah-lah-feem" means thousands. "Koo-lahm" means all of them. "Veh" is 'and'. "Gahm" means also. "Bah-heh-moht" means beasts or animals. "Sah-dai" means of the field or wilderness.
[PSA.8.9] Birds of the heavens and fishes of the sea pass through the paths of days. [§]
Tsippor shamaim u'dgei ha yam, over arkhot yamim.
Tsippor means 'bird'. Shamaim means 'heavens'. U'dgei means 'and fishes'. Ha yam means 'the sea'. Over means 'passing through'. Arkhot means 'paths'. Yamim means 'days'. The verse describes birds of the heavens and fish of the sea passing through the paths of days.
[PSA.8.10] Yahveh, my Lord, how magnificent is your name in all the earth. [§]
Yahveh Adonai-nu, mah-addir shim-kha be-chol-ha-aretz.
This verse consists of several components. "Yahveh" is the proper name of God, traditionally rendered as "the Lord". "Adonai-nu" means "my Lord(s)" – the 'nu' suffix denotes 'our'. "Mah-addir" is an adjective meaning "how magnificent" or "how glorious". "Shim-kha" means "your name". "Be-chol-ha-aretz" means "in all the earth". The verse is a declaration of God's magnificence in creation.
PSA.9
[PSA.9.1] To the victorious one, concerning death, to the son, a psalm of David. [§]
La-menatzcheach al-moot la-ben mizmor le-David.
This verse is a superscription to Psalm 59. 'La-menatzcheach' is likely an instruction to the director of music, possibly meaning 'to the victorious one'. 'Al-moot' means 'for the death' or 'concerning death', potentially referring to a musical style or the occasion for the psalm. 'La-ben' means 'to the son', again potentially referring to a musical style or a dedication. 'Mizmor' means 'psalm', and 'le-David' means 'to David'.
[PSA.9.2] I will praise Yahveh with all my heart. I will recount all your wonders. [§]
odeh Yahveh bekal libbi, usarferah kol niflaotekha.
This verse consists of several components. "Odeh" means "I will praise". "Yahveh" is the proper name of God. "Bekal libbi" means "with all my heart". "Usarferah" means "I will recount". "Kol niflaotekha" means "all your wonders". The verse is a declaration of praise and intent to recount God's wondrous acts.
[PSA.9.3] I will rejoice and I will exult in you. I will sing your name, the most high. [§]
es-meh-chah ve-eh-el-tzah bah-ch, ah-zam-mer-ah shim-cha el-yon.
This verse contains several components. "es-meh-chah" means "I will rejoice". "ve-eh-el-tzah" means "and I will exult". "bah-ch" means "in you". "ah-zam-mer-ah" means "I will sing". "shim-cha" means "your name". "el-yon" means "the most high". The verse is structured as a series of declarations of praise and worship.
[PSA.9.4] When my enemies turn backwards, they will stumble and they will perish from before your face. [§]
b'shuuv-oy'vai achor yikkash'lu v'yo'av'du mipanecha
This verse describes the fate of God's enemies. 'b'shuuv' means 'in returning' or 'when'. 'oy'vai' means 'my enemies'. 'achor' means 'behind' or 'backwards'. 'yikkash'lu' means 'they will stumble'. 'v'yo'av'du' means 'and they will perish'. 'mipanecha' means 'before your face' or 'from your presence'. The verse indicates that when God's enemies turn their backs, they will stumble and perish from God's presence.
[PSA.9.5] Because you have done my judgements and my legal cases, you have sat to a throne of a judge of righteousness. [§]
ki-a-sit-a mish-pa-ti ve-di-ni ya-shav-ta le-kis-ei sho-feyt tsedek
This verse describes God acting as a righteous judge. 'ki' means 'because' or 'for'. 'a-sit-a' is a verb meaning 'you have done'. 'mish-pa-ti' means 'my judgements'. 've' means 'and'. 'di-ni' means 'my legal cases'. 'ya-shav-ta' means 'you have sat'. 'le-kis-ei' means 'to a throne'. 'sho-feyt' means 'of a judge'. 'tzedek' means 'righteousness'.
[PSA.9.6] You have rebuked nations, you have destroyed wicked people, you have blotted out their name forever and ever. [§]
ga'arta goyim ibadta rashah shemam machita leolam vaed
This verse describes God's actions against nations and the wicked. 'Ga'arta' means you have rebuked. 'Goyim' refers to nations. 'Ibadta' means you have destroyed. 'Rashah' means wicked people. 'Shemam' means their name. 'Machita' means you have blotted out or wiped away. 'Leolam vaed' means forever and ever.
[PSA.9.7] The enemy, their swords are finished forever, and cities you have destroyed. Their memory is lost, they are gone. [§]
ha-oyev tammu choravot lanetzach ve-arim natashta avad zichram hemma
This verse describes the complete destruction of enemies, their weapons, and their cities, to the point where their memory is erased. Let's break down each component: 'ha-oyev' means 'the enemy.' 'tammu' means 'are finished' or 'are complete.' 'choravot' refers to 'swords' or 'weapons'. 'lanetzach' means 'forever.' 've-arim' means 'and cities.' 'natashta' means 'you have destroyed' or 'you have laid waste'. 'avad' means 'is lost' or 'is perished'. 'zichram' means 'their memory'. 'hemma' means 'they'.
[PSA.9.8] And Yahveh will forever sit, establishing judgement upon his throne. [§]
Va-yahveh le-olam yeishev konein la-mishpat kisseo.
This verse discusses the enduring nature of Yahveh’s rule and his position as judge. 'Va' is a conjunction, meaning 'and'. 'Yahveh' is the proper name of God. 'Le-olam' means 'forever' or 'for all time'. 'Yeishev' is the verb 'to sit', indicating a position of authority. 'Konein' means 'to establish' or 'to prepare'. 'La-mishpat' means 'for judgement'. 'Kisseo' means 'his throne'.
[PSA.9.9] And He will judge the world with justice. He will judge the nations with uprightness. [§]
veh-hoo-ah yish-pot-teh-vel be-tzedek ya-deen le-um-eem be-may-sha-reem
This verse describes God judging the world and the nations. ‘Veh-hoo-ah’ means ‘and He’. ‘Yishpot’ means ‘will judge’. ‘Tevel’ means ‘the world’. ‘Be-tzedek’ means ‘with justice’. ‘Ya-deen’ means ‘will judge’. ‘Le-um-eem’ means ‘the nations’. ‘Be-may-sha-reem’ means ‘with uprightness’ or ‘with fairness’.
[PSA.9.10] And it will be that Yahveh is a stronghold to the afflicted, a stronghold in times of distress. [§]
vee-hee Yahveh mis-gav lad-dahk mis-gav le-ee-tot bah-tsah-rah
This verse describes Yahveh as a refuge or stronghold. "Vee-hee" indicates a future state of being. "Mis-gav" means a high place, fortress, or stronghold. "Lad-dahk" means to the poor or afflicted. "Le-ee-tot" means at times or in times. "Bah-tsah-rah" means distress or hardship.
[PSA.9.11] And they will trust in you, those who know your name, for you have not forsaken those who seek Yahveh. [§]
ve-yiv-te-chu be-cha yo-de-ei shem-cha ki lo-a-za-va-ta do-resh-cha Yahveh
This verse contains several names and verbs relating to trust and knowledge of God. “ve” means “and.” “yiv-te-chu” means “they will trust.” “be-cha” means “in you.” “yo-de-ei” means “those who know.” “shem-cha” means “your name.” “ki” means “for” or “because.” “lo-a-za-va-ta” means “you have not forsaken.” “do-resh-cha” means “those who seek you.” “Yahveh” is the proper name of God.
[PSA.9.12] Sing praise to Yahveh who dwells in Zion. Declare his deeds among the nations. [§]
zam-roo la-yeh-vah yo-shev tzee-yon ha-gee-doo ba-am-eem a-lee-loh-tav.
This verse is a call to praise Yahveh who dwells in Zion, and to declare his deeds among the nations. 'Zam-roo' means to sing praise. 'La-yeh-vah' means 'to Yahveh'. 'Yo-shev' means 'dweller' or 'one who sits'. 'Tzee-yon' is Zion. 'Ha-gee-doo' means 'declare' or 'tell'. 'Ba-am-eem' means 'among the nations'. 'A-lee-loh-tav' means 'his deeds' or 'his acts'.
[PSA.9.13] For the one who seeks bloodshed, the Gods remember them; they have not forgotten the cry of the afflicted. [§]
kee-do-resh da-meem oh-tam za-char lo-sha-kach tza-ah-kat a-na-yim
This verse speaks of God remembering and not forgetting the cries of the afflicted. “dorresh damim” means someone who seeks bloodshed. “otam” refers to them. “zachar” means to remember. “lo-shachach” means did not forget. “tza’akat aniyim” is the cry of the afflicted.
[PSA.9.14] Have favor towards me, Yahveh, see my affliction from my enemies. Lift me up from the gates of death. [§]
khan-ne-nee yeh-vahv re-eh ah-nee-ee mee-so-nay-ee meh-ro-meh-mee mee-sha-ah-ray mah-vehth.
This verse consists of several words. 'Khan-ne-nee' means 'have favor towards me'. 'Yeh-vahv' is the proper name of God, Yahveh. 'Re-eh' means 'see'. 'Ah-nee-ee' means 'my affliction'. 'Mee-so-nay-ee' means 'from my enemies'. 'Meh-ro-meh-mee' means 'lift me up'. 'Mee-sha-ah-ray' means 'from the gates of'. 'Mah-vehth' means 'death'.
[PSA.9.15] For the purpose of recounting all your praises at the gates of the daughter of Zion, I will rejoice in your salvation. [§]
lə-ma-’an a-sap-peh-rāh kahl-teh-hil-lah-teh-khāh beh-sha-’ah-reh-yee bat-tzee-yohn ā-ghee-lāh bee-yee-shoo-’ah-teh-khāh.
This verse expresses a desire to proclaim all of God's praises at the gates of the daughter of Zion and to rejoice in God's salvation. 'Ləma’an' indicates purpose or intent. 'Asapperah' means 'I will recount' or 'I will tell'. 'Kahl-teh-hil-lah-teh-khāh' is 'all your praises'. 'Be-sha-’ah-reh-yee' means 'at the gates of'. 'Bat-tzee-yohn' is 'daughter of Zion', a poetic reference to Jerusalem. 'Āghee-lāh' means 'I will rejoice'. 'Bee-yee-shoo-’ah-teh-khāh' means 'in your salvation'.
[PSA.9.16] The nations sank in ruin they made; in this snare they hid, their foot was captured. [§]
tav'u goyim b'shachat asu b'reshet zu tamnu nil'k'da rag'lam
This verse describes nations being caught in a trap of their own making. 'Tav'u' means 'they sank' or 'they drowned.' 'Goyim' is 'nations.' 'B'shachat' means 'in corruption' or 'in ruin.' 'Asu' means 'they made.' 'B'reshet zu' means 'in this net' or 'in this snare.' 'Tamnu' means 'they hid' or 'they laid.' 'Nil'k'da' means 'was captured.' 'Rag'lam' means 'their foot' or 'their leg,' used here metaphorically to mean 'they themselves.'
[PSA.9.17] Yahveh is known by the justice He has done with His hands; He strikes the wicked, a contemplation. Selah. [§]
no-dah' yih-vahv mish-paht ah-sah beh-po-ahl kahf-pahv-eev noh-keesh rah-shah' hig-yohn seh-lah
This verse describes Yahveh being known through the justice He performs with His hands. It speaks of striking the wicked and the contemplation of 'Selah,' which is a musical or contemplative pause. 'Selah' does not have a direct translation.
[PSA.9.18] The wicked will return to Sheol, all nations who forget the Gods. [§]
ya-shoo-voo re-sha-eem lee-sheh-o-lah kol-go-yeem sheh-cheh-ee eh-loh-heem
This verse describes the fate of the wicked and those who forget God. "yashuvu" means "they will return." "reshaiim" means "the wicked." "lish'olah" means "to Sheol" (the underworld). "kol goyim" means "all nations." "shochei elohim" means "those who forget the Gods".
[PSA.9.19] For not forever will the poor one be forgotten, the hope of the humble will not perish forever. [§]
kee lo lanetzach yishakach evyon tikvat anveeim toavad laad.
This verse contains several key names and words. "kee" means "for" or "because". "lo" means "not". "lanetzach" is from the root word "netzach" meaning "everlasting" or "forever". "yishakach" is a verb meaning "will be forgotten". "evyon" means "poor one" or "afflicted". "tikvat" means "hope". "anveeim" means "the humble" or "the afflicted". "toavad" means "will perish" or "will be lost". "laad" means "forever" or "everlasting". The verse speaks of God's continued remembrance of the afflicted and their hope.
[PSA.9.20] Arise, Yahveh, do not strengthen man. Let nations judge before your face. [§]
koo-mah yeh-vah-veh al-yah-oz eh-nosh yish-ahf-too go-yim al-pah-neh-kah
This verse consists of several words. "koo-mah" means "arise". "yeh-vah-veh" is the proper name of God. "al-yah-oz" means "do not strengthen" or "do not exalt". "eh-nosh" means "man" or "humanity". "yish-ahf-too" means "let them judge". "go-yim" means "nations". "al-pah-neh-kah" means "before your face", or "in your presence". The verse is a call for God to arise and not empower humanity, allowing the nations to be judged in His presence.
[PSA.9.21] Yahveh has set a teaching for them, so that nations may know, for they are humans. Selah. [§]
shi-ta YAHVEH mo-rah la-hem yid-u go-yim e-nosh he-ma se-lah.
This verse describes Yahveh setting a teaching for them, so nations will know, for they are humans. 'Selah' is a musical notation or pause marker.
PSA.10
[PSA.10.1] Why does Yahveh stand far off? Why do you conceal yourself during times of distress? [§]
lah-mah Yeh-veh tah-ah-mohd beh-rah-hok tah-eh-leem le-eet-tot bah-tsah-rah
This verse is a question directed to Yahveh, asking why Yahveh stands far off and hides during times of distress. "Lah-mah" means "why". "Yeh-veh" is the proper name of God. "Tah-ah-mohd" means "to stand". "Beh-rah-hok" means "at a distance". "Tah-eh-leem" means "to conceal" or "to hide". "Le-eet-tot" means "at times" or "during". "Bah-tsah-rah" means "distress" or "trouble".
[PSA.10.2] In the pride of the wicked, the poor are burned. They are seized by these plots which they have planned. [§]
b'ga'avat rashah yidlak ani yittafsu bimzimot zu hashvu
This verse describes the wicked oppressing the poor. 'Ga'ava' means pride or haughtiness. 'Rashah' means wicked. 'Yidlak' means to burn or afflict. 'Ani' means poor or afflicted. 'Yittafsu' means to be seized or captured. 'Bimzimot' means in plots or schemes. 'Zu' means these or this. 'Hashvu' means they have thought or planned.
[PSA.10.3] For the wicked one praises himself according to the desire of his soul, and he who scorns blessing, abominates Yahveh. [§]
ki-hil-el ra-sha al-ta-a-vat naf-sho u-bo-tse ba-rech ni-atz Yahveh.
This verse describes a wicked person who praises themselves based on their desires, and scorns the blessing of Yahveh. "Hil-el" means 'praise', but is used here in the reflexive form, meaning 'he praises himself'. "Ra-sha" means wicked. "Ta-a-vat" means desire. "Naf-sho" means his soul or self. "Bo-tse" means to scorn or despise. "Ba-rech" means blessing. "Ni-atz" means scornful or abhorrent. "Yahveh" is the proper name of God.
[PSA.10.4] The wicked man, like his nose is high, will not seek. There are not the Gods in all his plots. [§]
rashah k’gohah apo bal-yidrosh, ein elohim kal-mezimotav.
‘Rashah’ means wicked. ‘K’gohah’ means like high. ‘Apo’ means his nose. ‘Bal-yidrosh’ means he will not seek. ‘Ein’ means there are not. ‘Elohim’ means the Gods. ‘Kal’ means all. ‘Mezimotav’ means his plots.
[PSA.10.5] They will hope for His ways at all times, elevated above your judgments against them. He will scatter all His enemies by them. [§]
yah-hee-loo der-kahv beh-chol-et mah-rom mish-pah-tay-khah mee-neg-dohv kol-tzohr-reev yah-feekh bah-hem.
This verse describes how God’s ways are elevated above all judgment, and how all enemies will be scattered by them.
* "יָ֘חִ֤ילוּ" (yah-hee-loo) – They will wait for/hope for.
* "דְרָכָ֨ו" (der-kahv) – His ways.
* "בְּכָל־עֵ֗ת" (beh-chol-et) – At all times/always.
* "מָר֣וֹם" (mah-rom) – Elevated/high.
* "מִ֭שְׁפָּטֶיךָ" (mish-pah-tay-khah) – Your judgments.
* "מִנֶּגְדּ֑וֹ" (mee-neg-dohv) – Opposite/against them.
* "כָּל־צ֝וֹרְרָ֗יו" (kol-tzohr-reev) – All His enemies.
* "יָפִ֥יחַ" (yah-feekh) – He will scatter/blow away.
* "בָּהֶֽם" (bah-hem) – In them/by them.
[PSA.10.6] He said in his heart, it will not decay for generation and generation, which has not failed. [§]
ah-mar beh-lee-boh bah-lah-eh-mot leh-dor vah-dor ah-sher loh-brah.
This verse consists of speech attributed to someone, stating something about not decaying or failing across generations. 'Amar' means 'said'. 'Be-libbo' means 'in his heart'. 'Bal-emot' is a negation of decay or failing. 'Le-dor va-dor' means 'for generation and generation' or 'across generations'. 'Asher lo-bra' means 'which has not decayed' or 'which does not fail'.
[PSA.10.7] His mouth is full of deceit and trickery; trouble and wickedness are under his tongue. [§]
alah peehu maleh u mir mot vatoch tachat leshono amal va aven
This verse describes the mouth of a wicked person. "alah" refers to his mouth, "peehu" means 'his mouth'. "maleh" means 'full'. "u mirmot vatoch" means 'and deceit and trickery'. "tachat leshono" means 'under his tongue'. "amal va aven" means 'trouble and wickedness'.
[PSA.10.8] He sits in the west of courtyards, in secret he will kill the innocent. His eyes are focused on a plan. [§]
yay-shehv beh-mah-ar-ahv kha-tseh-rim bah-mis-tah-rim yah-har-og nah-kee ay-nahv le-khel-kah yitz-pon-oo.
This verse describes someone sitting in ambush in courtyards, secretly killing the innocent. Their eyes are focused on how to proceed. Let's break down the names of God. There are none explicitly used in this verse, so no specific literal translations of divine names are needed. The verse describes an action, and it's important to maintain clarity in the English translation.
[PSA.10.9] He waits in hiding like a lion in a lair. He waits to seize the poor. He seizes the poor in his pull, in his net. [§]
ye’erov bamisttar ke’aryeh besoocheh ye’erov lach’tof ani yach’tof ani bemash’kho berishtto.
This verse describes a predator lying in wait to capture the poor. The first instance of 'ye’erov' means 'he waits'. 'bamisttar' means 'in hiding'. 'ke’aryeh' means 'like a lion'. 'besoocheh' means 'in a lair'. The second instance of 'ye’erov' means 'he waits'. 'lach’tof' means 'to seize'. 'ani' means 'poor'. 'yach’tof' means 'he seizes'. 'bemash’kho' means 'in his pull'. 'berishtto' means 'in his net'.
[PSA.10.10] He will crush, he will subdue, and he will fall in his plans with destructions. [§]
vidkeh yasokh ve-nafahl ba-atzumav helkahim
This verse consists of several words. 'Vidkeh' is a verb meaning 'to crush' or 'to subdue'. 'Yasokh' means 'he will crush' or 'he will subdue'. 'Ve' is a conjunction meaning 'and'. 'Nafahl' means 'he will fall'. 'Ba'atzumav' means 'in his plans' or 'in his designs'. 'Helkahim' is the plural form of 'helkah', meaning 'portion', 'share', or 'destruction'. In this context, 'helkahim' likely refers to destructive forces or fates.
[PSA.10.11] He said in his heart, "God has forgotten. He has hidden His face, and will not see it forever." [§]
amar belibo shachach el histir panav bal ra’ah lanetzach
This verse describes someone believing that God has forgotten them and hidden His face from them forever. 'amar' means 'said', 'belibo' means 'in his heart', 'shachach' means 'forgotten', 'el' means 'God', 'histir' means 'hidden', 'panav' means 'His face', 'bal ra’ah' means 'not seen', and 'lanetzach' means 'forever'.
[PSA.10.12] Rise, Yahveh God, lift your hand! Do not forget the afflicted! [§]
koo-mah yeh-vahv el ne-sah yah-deh-kah al-tish-kah ah-nah-yeem
This verse contains imperatives (commands) directed to Yahveh. "Kooma" is a command to rise or stand. "Yahveh" is the proper name of God. "El" means God. "Nesa" means to lift or carry. "Yadeh" means hand. "Al-tishkach" is a negative command meaning "do not forget". "Anayim" refers to the afflicted or those in misery.
[PSA.10.13] Why does the wicked one despise the Gods? That person has said in their heart, "You shall not inquire." [§]
al-meh nah-etz rashah elohim amar belibo lo tidrosh
This verse asks a rhetorical question about why the wicked person despises the Gods. It continues by stating that this person has said in their heart that inquiry is not to be pursued.
[PSA.10.14] She saw that you toil and are angry. She intends to give [something] into your hand, yet abandons your portion, leaving you an orphan. You were a helper. [§]
ra'ita ki-atta o'mel veka'as tabit laten beyadek aleykha ya'azov helekha yatom atta hayita ozer.
This verse describes a situation where someone has observed that another is hard-working and angry, and is intending to give something into their hands, yet is abandoning their portion, leaving them as an orphan. Ultimately, it is stated that this person was a helper.
[PSA.10.15] Break the arm of the wicked; and the wicked you will seek for their wickedness, but you will not find it. [§]
shəḇōr zərōaʿ rāshaʿ; wārāʿ tiddrōsh-rishʿōw bāl-timtsā.
This verse contains instructions relating to dealing with the wicked. "Shəḇōr" means "break". "Zərōaʿ" means "arm". "Rāshaʿ" means "wicked". "Wārāʿ" means "and the wicked". "Tiddrōsh" means "you will seek". "Rishʿōw" means "wickedness". "Bāl-timtsā" means "you will not find". This is an imperative instruction to break the power of the wicked, and to seek their wickedness, but find none.
[PSA.10.16] Yahveh, the God, is the eternal King. Nations will perish from His land. [§]
Yahveh melekh olam va'ed avdu goyim mei'arzo.
This verse describes Yahveh as the eternal King, and states that nations will perish from His land. 'Yahveh' is the proper name of God. 'Melekh' means king. 'Olam va'ed' means forever and ever, or eternal. 'Avdu' means they will perish or be destroyed. 'Goyim' refers to nations or gentiles. 'Mei'arzo' means from His land.
[PSA.10.17] The desire of the humble you have heard, Yahveh. You prepare their heart. You incline your ear. [§]
ta'avat 'anavim shama'ta Yahveh takhin libbam takshiv ozncha.
This verse describes Yahveh hearing the desire of the humble and preparing their heart, and inclining an ear to them. 'Ta'avat' means 'desire'. 'Anavim' is 'humble people'. 'Shama'ta' means 'you heard'. 'Yahveh' is the proper name of God. 'Takhin' means 'you prepare'. 'Libbam' means 'their heart'. 'Takshiv' means 'you incline' or 'you listen'. 'Ozncha' means 'your ear'.
[PSA.10.18] To judge the orphan and widow will not continue anymore, to oppress humanity from the land. [§]
lishpot yatom vadach bal-yosif od la'arot enosh min-ha'aretz.
This verse details a promise of justice and an end to oppression. 'lishpot' means 'to judge'. 'yatom' means 'orphan'. 'vadach' means 'widow'. 'bal-yosif' means 'will not add/continue'. 'od' means 'anymore/again'. 'la'arot' means 'to oppress/terrify'. 'enosh' means 'humanity/mankind'. 'min-ha'aretz' means 'from the land'. The verse speaks of judging/defending the orphan and widow, and that oppression of mankind from the land will cease.
PSA.11
[PSA.11.1] To the chief musician, to David. In Yahveh I have trusted. How do you say to my soul, "Flee like a sparrow?" [§]
la-men-at-seach le-da-veed ba-Yahveh cha-see-tee eech to-meh-roo le-naf-shee noo-doo har-chem tzi-por.
This verse is a Psalm heading and the beginning of Psalm 11. 'la-men-at-seach' refers to the chief musician. 'le-da-veed' means 'to David'. 'ba-Yahveh' means 'in Yahveh'. 'cha-see-tee' means 'I have trusted'. 'eech' means 'how'. 'to-meh-roo' means 'you say'. 'le-naf-shee' means 'to my soul'. 'noo-doo' means 'flee'. 'har-chem' means 'away from me'. 'tzi-por' means 'sparrow'.
[PSA.11.2] For behold, the wicked tread the bow, they have prepared their arrows on the string, to shoot in darkness at the upright of heart. [§]
kee hee-neh hah-resh-ah-eem yid-re-khon ke-sheth kho-nen-nu khitz-ahm al-yeh-tehr lee-ro-t beh-mo-o-fel leh-yish-rey-lev.
This verse describes the wicked preparing to attack the upright. 'Hah-resh-ah-eem' means 'the wicked'. 'Yid-re-khon' means 'they tread' or 'they prepare'. 'Ke-sheth' means 'the bow'. 'Kho-nen-nu' means 'they have established' or 'they have prepared'. 'Khitz-ahm' means 'their arrows'. 'Al-yeh-tehr' means 'on the string'. 'Lee-ro-t' means 'to shoot'. 'Beh-mo-o-fel' means 'in darkness'. 'Leh-yish-rey-lev' means 'to the upright of heart'.
[PSA.11.3] For the foundations will be ruined. What has the righteous one done? [§]
kee ha-shatoht yay-ha-resoon tsadik mah-pa-al
This verse contains several words with complex meanings. "Shatoht" refers to foundations or supports, things that provide stability. "Yay-ha-resoon" is a verb meaning 'they will be ruined' or 'they will be destroyed'. "Tsadik" means righteous or just. "Mah-pa-al" is a question asking what has been done, or what action has occurred.
[PSA.11.4] Yahveh, in His holy temple, Yahveh is in the heavens. His throne is where His eyes behold, and His eyelids test humanity. [§]
Yahveh, in His holy temple, Yahveh in the heavens, His throne, His eyes behold, His eyelids test the sons of Adam.
This verse describes Yahveh's presence in His holy temple and in the heavens, emphasizing His all-seeing and discerning nature. "Behekal" means 'in the temple', and "kadsho" means 'His holiness', making it 'His holy temple'. "Bashamayim" means 'in the heavens'. "Kisse'o" means 'His throne'. "Einav" means 'His eyes' and "yichzu" means 'will behold'. "Afafav" means 'His eyelids' and "yivchanu" means 'will test'. "Bnei adam" means 'sons of Adam', or humanity.
[PSA.11.5] Yahveh the Righteous will test and the wicked, and the one who loves violence, his soul hates. [§]
Yahveh tsad-deek yiv-khan ve-rash-ah ve-o-hev kha-mas san-ah naf-sho
This verse attributes qualities to Yahveh. "tsad-deek" means righteous. "yiv-khan" is a verb meaning to test or examine. "rash-ah" means wicked. "o-hev kha-mas" means loves violence. "san-ah naf-sho" means his soul hates.
[PSA.11.6] Yahveh will rain snares, fire, and brimstone, and a wind of scorching heat – the portion of their cup. [§]
yam-tehr al-resh-ah-eem pah-heem esh ve-gah-freeth ve-rookh zil-ah-pote me-nah-t ko-sahm.
This verse describes what Yahveh will rain down upon the wicked. 'Yamter' means 'he will rain'. 'Reshaim' refers to 'the wicked ones'. 'Pachim' means 'snares' or 'traps'. 'Esh' is 'fire'. 'Gaphrit' is 'brimstone' or 'sulfur'. 'Rooch' means 'wind'. 'Zil'apote' describes a 'scorching wind'. 'Menat' signifies 'portion'. 'Kosam' signifies 'their cup'. Thus, the verse details a portion of a scorching wind being the cup of the wicked.
[PSA.11.7] For righteous is Yahveh, righteousnesses He loves. The upright will behold His face. [§]
ki-tsad-eek Yeh-vah-veh tsed-ah-koht ah-hev ya-shar yech-zoo pah-neh-moh
This verse discusses the righteousness of Yahveh. "ki" means "for" or "because". "tsad-eek" means "righteous". "Yeh-vah-veh" is the proper name of God. "tsed-ah-koht" means "righteousnesses". "ah-hev" means "loves". "ya-shar" means "upright". "yech-zoo" means "will behold" or "will see". "pah-neh-mo" means "His face".
PSA.12
[PSA.12.1] To the one leading, upon the eighth, a song to David. [§]
lam-na-tse-akh al-ha-sheh-mee-neeth miz-mor le-da-veed
This verse is a musical direction and attribution found at the beginning of Psalm 9. "Lam-na-tse-akh" means 'to the one leading', indicating the choirmaster. "al-ha-sheh-mee-neeth" means 'upon the eighth', likely referring to an instrument or musical style. "miz-mor" means 'psalm' or 'song'. "le-da-veed" means 'to David', indicating authorship.
[PSA.12.2] Save Yahveh, for the devoted are finished, for the faithful have ceased from mankind. [§]
ho-shee-ah Yahveh kee-ga-mar cha-seed kee-pas-soo em-oo-neem mee-bnei-ah-dam
This verse is a plea for salvation. "Hoshia" is an imperative verb meaning "save". "Yehovah" is the proper name of God. "Kee" means "for" or "because". "Gamar" means "is finished" or "has come to an end". "Chasid" means "devoted" or "pious". "Passu" means "have ceased" or "are lacking". "Emunim" means "faithful ones" or "trustworthy people". "Mibnei adam" means "from the children of man" or "from mankind". The verse speaks of the scarcity of faithful people.
[PSA.12.3] Falsehood they speak, each man to his neighbor with deceitful tongues. Hypocritically they speak in heart and heart. [§]
shav yidabberu ish et re'ehu sefat chalakot belev valeiv yidaberu.
This verse describes deceptive speech. "Shav" means vanity or falsehood. "Yidabberu" means "they speak." "Ish et re'ehu" means "each man to his neighbor." "Sefat chalakot" means "smooth language" or "deceitful tongues." "Belev valeiv" means "in heart and heart" or "hypocritically." The final "yidaberu" repeats the verb 'they speak'.
[PSA.12.4] Yahveh will cut off all deceitful lips, a tongue that speaks great things. [§]
yakh-reth yeh-vahv kol-sif-teh khah-lok-ot lash-on me-dah-beh-ret ged-o-lot
This verse describes Yahveh cutting off all deceitful lips, and a tongue that speaks great things (boasting or falsehoods). 'Yakhret' means 'he will cut off'. 'Yehvahv' is the proper name of God. 'Kol' means 'all'. 'Sifteh' means 'lip'. 'Khalakot' means 'smoothness' or 'deceit'. 'Lashon' means 'tongue'. 'Medaberet' means 'speaking'. 'Gedolot' means 'great things'.
[PSA.12.5] Those who said to our tongue, "We will make our lips mighty with us, who is my Lord to us?" [§]
asher amru lilsoneinu nagbir s’fateinu itanu mi adon lanu.
This verse is a rhetorical question expressing defiance. “Asher” means “which” or “that”. “Amru” means “they said”. “Lilsoneinu” means “to our tongue” or “against our tongue”. “Nagbir” means “we strengthen” or “we make mighty”. “S’fateinu” means “our lips”. “Itanu” means “with us”. “Mi” means “who”. “Adon” means “lord”. “Lanu” means “to us”. The overall meaning is a boastful assertion of self-reliance and rejection of authority.
[PSA.12.6] From the devastation of the poor, from the groaning of the needy, now I will rise, says Yahveh. I will set it in salvation; He will breathe for him. [§]
mi-shod aniyim mei-ankaat evyonim atta akum yomar Yahveh ashit beyishaa yapiach lo.
This verse describes a response to the suffering of the poor. "mi-shod" means 'from the devastation of', "aniyim" means 'the poor', "mei-ankaat" means 'from the groaning of', "evyonim" means 'the needy', "atta" means 'now', "akum" means 'I will rise', "yomar" means 'says', "Yahveh" is the proper name of God, "ashit" means 'I will set', "beyishaa" means 'in salvation', "yapiach" means 'He will breathe', and "lo" means 'for him'. The verse describes God responding to the plight of the poor and needy by rising up to deliver salvation.
[PSA.12.7] The words of Yahveh are pure words, silver refined completely to the earth, purified seven times. [§]
Im-rot Yahveh, im-rot te-hor-ot, kesef tzaruf ba-a-lil la-aretz, mezukak shiv-a-taim.
This verse describes the words of Yahveh as pure words, like refined silver. 'Imrot' means 'words'. 'Yahveh' is the proper name of God. 'Tehorot' means 'pure'. 'Kesef' means 'silver'. 'Tzaruf' means 'refined'. 'Ba-a-lil' means 'completely' or 'utterly'. 'La-aretz' means 'to the earth'. 'Mezukak' means 'purified' or 'refined'. 'Shiv-a-taim' means 'seven times'.
[PSA.12.8] You, Yahveh, will keep them. You will protect us from this generation forever. [§]
Atah Yahveh tishmerem titzrenu min ha-dor zu le-olam.
This verse comes from Psalm 121:7. "Atah" means "you". "Yahveh" is the proper name of God. "Tishmerem" means "you will keep". "Titzrenu" means "you will protect us". "Min" means "from". "Ha-dor" means "the generation". "Zu" means "this". "Le-olam" means "forever".
[PSA.12.9] Around the wicked they will walk, like a vine offering its fruit to the children of humankind. [§]
sa-veev resha-eem yeet-ha-la-khon ker-oom zu-loot liv-nei a-dam
This verse describes the wicked walking around, likened to a vine offering its fruit to the children of humankind. 'Saveev' indicates 'around'. 'Resha-eem' means 'the wicked'. 'Yeet-ha-la-khon' is 'they will walk'. 'Ker-oom' means 'like a vine'. 'Zu-loot' describes something offered or extended, here interpreted as 'its fruit'. 'Liv-nei a-dam' means 'to the children of humankind'.
PSA.13
[PSA.13.1] To the victorious one, a psalm of David. [§]
La-men-at-seach, Miz-mor le-da-vid.
This verse is a superscription to Psalm 3. "La-men-at-seach" is a musical term, likely meaning 'to the victorious one' or 'for the director of music'. "Mizmor" means psalm, a song typically sung with instrumental accompaniment. "Le-david" means 'to David', indicating authorship or dedication.
[PSA.13.2] Until when, Yahveh, will you forget me forever? Until when will you hide your face from me? [§]
ad-anah Yahveh tishkachayni netzach ad-anah tastir et-panecha mimeeni.
This verse consists of a question directed to Yahveh, expressing lament and a feeling of abandonment. "Ad-anah" is a phrase meaning "until when?" or "how long?". "Tishkachayni" means "will you forget me?" and "netzach" means "forever" or "eternity". "Tastir" means "will you hide?", "et-panecha" means "your face" and "mimeeni" means "from me". The verse essentially asks how long Yahveh will forget the speaker and hide his face.
[PSA.13.3] Until when do I place counsels in my soul? Grief in my heart daily. Until when will my enemy exalt himself over me? [§]
ad-anah ashit etzot benafshi yagon bilbabi yomam ad-anah yarum oyvi alai.
This verse is a lament, a cry of distress to the Gods. "Ad-anah" appears twice and means "until when". "Ashit" means "I place" or "I put". "Etzot" means "counsels" or "plans". "Benafshi" means "in my soul". "Yagon" means "grief" or "sorrow". "Bilbabi" means "in my heart". "Yomam" means "daily" or "day by day". "Yarum" means "he exalts" or "he raises up". "Oyvi" means "my enemy". "Alai" means "over me".
[PSA.13.4] Look, answer me, Yahveh, my God. Illuminate my eyes, lest I sleep the death. [§]
hab-bee-tah an-ay-nee yah-veh el-o-hai ha-ee-rah ey-nai pen-ee-shahn ham-ah-vet
This verse is a plea for God to listen and provide clarity, fearing death if He does not. "hab-bee-tah" means 'look' or 'consider'. "an-ay-nee" means 'answer me'. "yah-veh" is the proper name of God. "el-o-hai" means 'my God'. "ha-ee-rah" means 'illuminate' or 'make bright'. "ey-nai" means 'my eyes'. "pen" means 'lest' or 'before'. "ee-shahn" means 'to sleep'. "ham-ah-vet" means 'the death'.
[PSA.13.5] Lest my enemy say, "I overcame him," my enemies will rejoice that I am crushed. [§]
pen-yo-mar oy-vee yechal-tee-oo tzar-ai ya-gil-oo kee em-mot
This verse expresses a fear that enemies will boast and rejoice if the speaker is defeated or destroyed. 'Pen' indicates a fear or lest. 'Oyvee' means enemy. 'Yechaltee' means I was able, or I could. 'Tzarai' means my enemies. 'Yagilu' means they will rejoice. 'Kee' means that or because. 'Emmot' means I am crushed or destroyed.
[PSA.13.6] And I have trusted in your lovingkindness. My heart will rejoice in your salvation. I will sing to Yahveh, for He has recompensed me. [§]
Va'ani bechasdecha vatachti yagel libbi biyishuatecha ashira leyahveh ki gamal alai.
This verse expresses trust in God's lovingkindness and joy in His salvation. 'Va'ani' means 'and I'. 'Bechasdecha' means 'in your lovingkindness'. 'Vatachti' means 'I have trusted'. 'Yagel' means 'will rejoice'. 'Libbi' means 'my heart'. 'Biyishuatecha' means 'in your salvation'. 'Ashira' means 'I will sing'. 'Leyahveh' means 'to Yahveh'. 'Ki' means 'for'. 'Gamal' means 'He has repaid' or 'He has recompensed'. 'Alai' means 'upon me'.
PSA.14
[PSA.14.1] To the one who leads, to David, Nabal said in his heart, "There are no Gods. They have corrupted, they have become vile. Folly exists; there is no one who does good." [§]
lamnatzeach leDavid amar Naval belibo ein Elohim hischitu hit'ivu alila ein ose-tov.
This verse is a heading and a statement attributed to Nabal. "Lamnatzeach" indicates a musical direction, likely meaning "to the victory" or "to the one who leads". "LeDavid" means "to David". "Amar Naval" is "Nabal said". "Belibo" means "in his heart". "Ein Elohim" is "there are no Gods". "Hischitu" means "they have corrupted". "Hit'ivu" means "they have become vile". "Alila" is "folly" or "worthlessness". "Ein ose-tov" is "there is no one who does good".
[PSA.14.2] Yahveh looked down from heaven upon the children of Adam to see if there is anyone insightful, anyone who seeks after the Gods. [§]
Yahveh mishamayim hishqif al bene adam lir'ot ha'yes maskil doresh et Elohim.
This verse describes Yahveh looking down from the heavens upon the children of Adam to see if there is anyone who is insightful, who seeks after God.
[PSA.14.3] Everything has turned away together, they groan. There is no one doing good, not even one. [§]
hakol sar yachdav ne'elachu ein ose tov ein gam echad.
This verse describes a state of complete corruption and lack of goodness. 'Hakol' means 'the whole' or 'everything'. 'Sar' means 'to turn away' or 'to depart'. 'Yachdav' means 'together'. 'Ne'elachu' means 'they groan' or 'they are afflicted'. 'Ein' means 'there is not'. 'Ose' means 'doing' or 'maker'. 'Tov' means 'good'. 'Gam' means 'also' or 'even'. 'Echad' means 'one'. The verse speaks of everything turning away together, groaning, and there being no one doing good, not even one.
[PSA.14.4] Do not all doers of wickedness, those who consume my people, eat the bread of Yahveh, and do not call upon Him? [§]
ha-lo ya-de-u ke-ol-po-e-lei a-von o-kh-lei am-mi o-kh-lu le-chem Yahveh lo ka-ra-u.
This verse discusses those who commit wickedness and consume the people of God. It states that they eat the bread of Yahveh, yet do not call upon Him. 'Ha-lo' is an interrogative particle meaning 'do not...?', 'ya-de-u' means 'they know', 'po-e-lei' means 'doers of', 'a-von' means 'iniquity/wickedness', 'o-kh-lei' means 'those who eat', 'am-mi' means 'my people', 'le-chem' means 'bread', 'Yahveh' is the proper name of God, and 'lo ka-ra-u' means 'they did not call'.
[PSA.14.5] There, they feared dread, for the Gods are in a generation of righteous people. [§]
Sham fakhdu fakhad ki elohim bedor tzadik.
This verse describes a feeling of dread or fear occurring in a place. The reason for this fear is stated as the presence of ‘elohim’ in a generation of righteous people. ‘Sham’ means ‘there’ or ‘in that place’. ‘Fakhdu’ is the plural verb ‘they feared’. ‘Fakhad’ is fear or dread. ‘Ki’ means ‘for’ or ‘because’. ‘Elohim’ is the plural form of God, ‘the Gods’. ‘Bedor’ means ‘in a generation’. ‘Tzadik’ means ‘righteous’.
[PSA.14.6] The counsel of the poor will be put to shame, for Yahveh is his refuge. [§]
atzat-ani tavishu, ki YHVH machseh-hu.
This verse consists of several words. 'atzat' means 'counsel'. 'ani' means 'poor' or 'afflicted'. 'tavishu' means 'will be ashamed'. 'ki' means 'for' or 'because'. 'YHVH' is the proper name of God. 'machseh-hu' means 'his refuge'. The verse describes the counsel of the afflicted being put to shame because Yahveh is their refuge.
[PSA.14.7] Who will bring salvation to Israel from Zion when Yahveh restores the captivity of my people? Jacob will rejoice, and Israel will be glad. [§]
mee yit-ten mee-tzee-yon yish-oo-at yis-rah-el beh-shoov Yahveh shiv-oot am-mo ya-gel ya-ah-kov yees-mach yis-rah-el.
This verse asks who will bring salvation to Israel from Zion when Yahveh restores his people from captivity. It expresses the hope and joy that will come when Yahveh acts to deliver Israel. ‘Mitzion’ means ‘from Zion’. ‘Yeshuat’ means ‘salvation’. ‘Yisrael’ means ‘Israel’. ‘Be-shoov’ means ‘when restoring’. ‘Shivoot’ means ‘captivity’. ‘Ammo’ means ‘my people’. ‘Yagel’ means ‘will rejoice’. ‘Yaakov’ means ‘Jacob’. ‘Yeesmach’ means ‘will be glad.’
PSA.15
[PSA.15.1] A psalm of David. Yahveh, who will dwell in your tent? Who will reside on your holy mountain? [§]
Mizmor l’David. Yahveh, mi-yagur b’ohalecha? Mi-yishkon b’har qad’shecha?
This verse is the beginning of Psalm 15. 'Mizmor' means psalm. 'l’David' means 'to David'. 'Yahveh' is the proper name of God. 'mi-yagur' means 'who will dwell'. 'b’ohalecha' means 'in your tent'. 'Mi-yishkon' means 'who will reside'. 'b’har qad’shecha' means 'on your holy mountain'.
[PSA.15.2] One who walks blamelessly and acts righteously, and speaks truth in their heart. [§]
holekh tamim u-po'el tzedeq ve-dover emet bil'vavo
This verse describes a person of integrity. 'Holekh' refers to someone who walks or lives. 'Tamim' means complete, perfect, or blameless. 'Po'el' is someone who acts or does. 'Tzedeq' means righteousness or justice. 'Dover' means someone who speaks. 'Emet' means truth. 'Bil'vavo' means in their heart.
[PSA.15.3] He did not spy with his tongue, he did not do evil to his neighbor, and he did not bear reproach upon his relative. [§]
lo ragal al leshono, lo asa lere'ehu ra'ah, vecherpah lo nasah al kerevo.
This verse describes a person who does not gossip, does not do evil to their neighbor, and does not cast insults upon their kin. "Ragal" relates to spying or gossiping with the tongue. "Asa" means to do or make. "Ra'ah" means evil. "Cherpah" refers to reproach or insult. "Nasah" means to carry or bear. "Kerevo" means relative or close kin.
[PSA.15.4] The Gods consider despicable those who are despicable in their eyes, and they honor those who fear Yahveh. Those who swear to do harm will not turn from it. [§]
nivzeh beh-ay-nav nim-as ve-et-yir-eh Yahveh yekh-beh-d nish-bah le-ha-ra ve-lo ya-mir.
This verse describes how the Gods despise those who are despicable in their eyes, but honor those who fear Yahveh. It also states that those who swear to do evil will not change their ways.
[PSA.15.5] His silver he did not give with usury, and bribe from the innocent he did not take. One who does these things will not fall forever. [§]
kaspo lo natan benešek vešohad al naqi lo lakah oseh eleh lo yimot leolam.
This verse describes someone who does not profit from usury or bribery, and will therefore not fall. Let's break down the names of God/powers in this verse. There are none. This is a description of righteous behavior and its consequence. 'kaspo' means 'his silver', 'lo natan' means 'he did not give', 'benešek' means 'with usury', 'vešohad' means 'and bribe', 'al naqi' means 'on the innocent', 'lo lakah' means 'he did not take', 'oseh eleh' means 'one who does these things', 'lo yimot' means 'will not fall', 'leolam' means 'forever'.
PSA.16
[PSA.16.1] A golden psalm for David. God, guard me, for I have taken refuge in you. [§]
mikhtam ledavid shomreni el ki chasiti bach.
This verse is a psalm attributed to David. 'Mikhtam' is a term for a specific type of psalm, its exact meaning is uncertain but it signifies a golden or precious psalm. 'Ledavid' means 'to David'. 'Shomreni' is an imperative meaning 'guard me' or 'protect me'. 'El' means 'God'. 'Ki' means 'for' or 'because'. 'Chasiti' means 'I have trusted' or 'I have taken refuge'. 'Bach' means 'in you'.
[PSA.16.2] You said to Yahveh, "my Lord, you are good. There is no one like you." [§]
amart liyahveh adonai atah tovati bal-alecha
This verse is spoken by someone to Yahveh, calling Yahveh "my Lord". It states that Yahveh is good and there is no one like Him. The 'bal-alecha' portion is a negative construction, meaning 'not upon you' or 'unlike you'.
[PSA.16.3] To the holy ones who are in the land, they are, and all my desire is in them. [§]
li-kedoshim asher-ba-aretz hema ve-addirai kol-chefetsi-bam
This verse contains several key terms. "Kedoshim" means holy ones. "Asher" means which/who. "Ba-aretz" means in the land. "Hema" means they. "Adirai" is derived from "Adir" meaning mighty/powerful, and is plural. "Kol" means all/every. "Chefetsi" means my desire/will. "Bam" means in them.
[PSA.16.4] Their anxieties will increase after they hastened. I did not accept their libations from blood, and I will not carry their names upon my lips. [§]
yirbu atzbotam acher maharu bal-assiך niskeiehem midam ubal-esha aleh shemotam al-sfatay.
This verse details God’s rejection of the offerings and worship of a people. 'Yirbu' indicates an increase, suggesting their sorrows will multiply. 'Atzbotam' means their anxieties or pains. 'Acher maharu' means 'after they hastened'. 'Bal-assiך' translates to 'I did not accept'. 'Niskeiehem' means 'their libations' or offerings. 'Midam' means 'from blood'. 'Ubal-esha' means 'and I will not carry'. 'Et-shmotam' refers to 'their names'. 'Al-sfatay' means 'upon my lips'. The verse expresses a refusal to acknowledge or even speak the names of those offering impure sacrifices.
[PSA.16.5] Yahveh is the portion of my inheritance, and you are my cup. You support my destiny. [§]
Yahveh menat-chelekhi ve-kosi ata tomikh gorali.
This verse consists of several components. "Yahveh" is the proper name of God. "menat" means portion or lot. "chelekhi" means my portion or my lot. "ve" means and. "kosi" means my cup. "ata" means you. "tomikh" means support or sustain. "gorali" means my lot or my destiny. The verse expresses trust in Yahveh as the one who determines and sustains one's fate.
[PSA.16.6] Ropes have fallen to me in pleasant places, and even a beautiful inheritance is upon me. [§]
Chavalim naf'lu-li ban'imim, af nachalat shafrah alai.
This verse uses several words that are important to translate literally. "Chavalim" means ropes or cords. "Naf'lu" means fell. "Li" means to me. "Ban'imim" means in portions or in pleasant places. "Af" means also or even. "Nachalat" means inheritance or portion. "Shafrah" means beauty or pleasantness. "Alai" means upon me.
[PSA.16.7] I will bless Yahveh, who has counselled me. Also at nights He has disciplined my inward parts. [§]
a-va-rech et-yeh-vah-veh a-sher ye-atz-ah-nee af-lei-lot yis-roo-nee chil-yo-tai
This verse consists of several components. "a-va-rech" means I will bless. "et-yeh-vah-veh" means Yahveh. "a-sher" means which or that. "ye-atz-ah-nee" means He has counselled me. "af-lei-lot" means even at nights. "yis-roo-nee" means He has afflicted me or He has disciplined me. "chil-yo-tai" means my reins or my kidneys; this is often understood figuratively to mean 'my inward parts' or 'my thoughts'. The verse is a declaration of blessing to Yahveh, acknowledging both guidance and affliction.
[PSA.16.8] I have set Yahveh always before me, for from my right hand I will not stumble. [§]
shiveeti Yahveh le-negdi tamid ki mimini bal emoot
This verse contains several key terms. "Shiveeti" means "I have set" or "I have placed". "Yahveh" is the proper name of God. "Le-negdi" means "before me" or "in front of me". "Tamid" means "always" or "continually". "Ki" means "for" or "because". "Mimini" means "from my right hand" or "at my right hand". "Bal emoot" means "I will not fall" or "I will not stumble". The verse describes a continual setting of God before the speaker and a confidence in God’s support preventing them from falling.
[PSA.16.9] Therefore my joy is my heart, and my glory revealed itself. Even my flesh will dwell in safety. [§]
lakhen sho-mach liv-vee va-ya-gel kvo-dee af bsa-ree yish-kon la-ve-tach.
This verse contains several important names and words. "lakhen" means therefore. "sho-mach" is derived from the root for joy, meaning 'my joy'. "liv-vee" means 'my heart'. "va-ya-gel" means 'and revealed'. "kvo-dee" means 'my glory'. "af" means 'even'. "bsa-ree" means 'my flesh'. "yish-kon" means 'will dwell'. "la-ve-tach" means 'in safety'.
[PSA.16.10] For you will not forsake my soul to the underworld, you will not give your loyal one to see corruption. [§]
ki lo ta'azov nafshi li'sheol lo tittein chasidcha lire'at shachat
This verse contains several key names and words. 'Ki' means 'for' or 'because'. 'Lo' means 'not'. 'Ta'azov' is a verb meaning 'you will forsake' or 'you will abandon'. 'Nafshi' means 'my soul'. 'Li'sheol' means 'to Sheol', which is the underworld or the place of the dead. 'Lo tittein' means 'you will not give'. 'Chasidcha' means 'your loyal one' or 'your pious one'. 'Lire'at' means 'to see'. 'Shachat' means 'corruption' or 'the pit'. Therefore, the verse expresses a plea not to be abandoned to the underworld and not to allow the loyal one to see corruption.
[PSA.16.11] You make me know the way of life, fullness of joys. Your face is pleasant, in Your right hand is eternity. [§]
to-dee-ay-nee o-rach chai-yim so-va-ach s’ma-chot et-pa-ne-cha ne-i-mot bi-y’meen-cha ne-tzach.
This verse is a plea for guidance and fulfillment. "to-dee-ay-nee" means "You make me know" or "Make me know". "o-rach chai-yim" is "the way of life". "so-va-ach s’ma-chot" means "fullness of joys". "et-pa-ne-cha" is "Your face" indicating God's presence and favor. "ne-i-mot" means "are pleasant". "bi-y’meen-cha" means "in Your right hand" signifying power and blessing. "ne-tzach" means "everlasting" or "eternal".
PSA.17
[PSA.17.1] A prayer of David. Hear, Yahveh, righteousness! Attend to my joyful cry; listen to my prayer, without deceitful lips. [§]
tə·pillāh lə·ḏā·wiḏ šim·‘āh yə·hō·wāh ׀ ṣē·ḏeq haq·šî·ḇāh rinnāṯî ha’ăzî·nāh tə·pillāṯî bə·lō śip̄·tê miṛ·māh.
This verse is a prayer of David. It begins with an address to Yahveh, asking Him to hear David’s plea for justice. It requests that Yahveh listen to his joyful cries and attend to his prayer, emphasizing the sincerity and honesty of his appeal; that his prayer is not deceitful.
[PSA.17.2] From before you, my judgment will come forth. Your eyes will see the upright. [§]
mil-peh-neh-cha mish-pah-tee yeh-tseh eh-yeh-ne-cha teh-heh-zeh-neh may-shah-rim
This verse is a plea for justice and a declaration of innocence. "Mil-peh-neh-cha" means 'from before you,' referencing God's presence. "Mish-pah-tee" means 'my judgment' or 'my case.' "Yeh-tseh" means 'will go forth' or 'will come out.' "Eh-yeh-ne-cha" means 'your eyes.' "Teh-heh-zeh-neh" means 'will see.' "May-shah-rim" means 'the upright' or 'those who are straight'. The verse is asking that God's judgment come forth and that God's eyes see uprightness.
[PSA.17.3] You have tested my heart, you have visited me in the night, you have refined me, yet you will find nothing. My plans will not cross my lips. [§]
bachanta libbi pakadta laylah tzaraphtani bal timtza zamoti bal ya'avar pi
This verse describes God examining the speaker's heart and searching their thoughts at night. It asserts that God will find no evil intent in the speaker's words.
[PSA.17.4] To the actions of humankind by the speech of your lips, I have kept the ways of the one who breaks loose. [§]
li-f'ulot adam bi-d'var sfatecha ani shamarti archot paritz.
This verse discusses observing the actions of humankind through the power of speech. "li-f'ulot" means 'to the actions of'. "adam" means 'humankind'. "bi-d'var" means 'by the word/speech of'. "sfatecha" means 'your lips'. "ani" means 'I'. "shamarti" means 'I have kept/guarded'. "archot" means 'ways/paths'. "paritz" means 'one who breaks loose/a wild one/dissolute'. The verse implies the speaker has carefully observed the paths of those who behave without restraint, based on what has been spoken.
[PSA.17.5] Sustain my supports in your revolutions, may my steps not slip. [§]
Tamokh ashurai bima'agleotecha bal namotu pe'amai.
This verse uses several key words. 'Tamokh' means to support or sustain. 'Ashurai' means my supports, or my footing. 'Bima'agleotecha' means in your circles, or in your revolutions. 'Bal' means not. 'Namotu' means we will wobble or slip. 'Pe'amai' means my steps.
[PSA.17.6] I called to you because you will answer me, God. Incline your ear to me; hear my word. [§]
a-nee kra-tee-cha kee ta-a-neh-nee El ha-tet o-zen-cha lee shma im-ra-tee.
This verse consists of several parts. "a-nee kra-tee-cha" means "I called you". "kee ta-a-neh-nee" means "because you will answer me". "El" means "God". "ha-tet o-zen-cha" means "incline your ear". "lee" means "to me". "shma im-ra-tee" means "hear my word". The verse is a plea for God to listen to the speaker’s words.
[PSA.17.7] Make wonderful your lovingkindness, O savior of those who trust, from those who rise up against, by your right hand. [§]
hap-leh chas-deh-cha mo-shee-ah cho-seem mee-mit-ko-mem-eem bee-yee-meh-nachah
This verse is a plea for God to demonstrate His lovingkindness. "Hapleh" means to make wonderful or astonishing. "Chasdecha" is your lovingkindness. "Mosheeah" is savior. "Choseem" means those who trust, or take refuge. "Mitkomemim" means those who rise up against. "Biyeminecha" means by your right hand, signifying power.
[PSA.17.8] Guard me as the pupil of the eye. In the shadow of your wings, hide me. [§]
sham-re-nee k'ee-shohn bat-ah-yeen b'tsehl k'naf-ay-khah tas-tee-re-nee.
This verse is a plea for protection. 'shamrenee' means 'guard me.' 'k'eeshon' means 'as the pupil (of the eye).' 'bat-ah-yeen' means 'daughter of the eye' - an idiom meaning pupil. 'b'tsehl' means 'in the shadow.' 'k'nafay-khah' means 'your wings.' 'tas-tee-re-nee' means 'hide me.' The verse is essentially asking to be guarded as carefully as one's own eye, and to be sheltered under God's protection.
[PSA.17.9] Because of the wicked, this they pursue to destroy me. My enemies surround my life upon me. [§]
mip-neh-ee reh-shah-eem zoo shad-doo-nee oy-vay ben-neh-fesh ya-kee-foo a-lai.
This verse describes a situation where the speaker is being pursued by enemies and feels threatened by the wicked. Let's break down the words: 'mip-neh-ee' means 'because of' or 'in the face of'. 'reh-shah-eem' means 'the wicked'. 'zoo' means 'this'. 'shad-doo-nee' means 'they have destroyed me' or 'they pursue to destroy me'. 'oy-vay' means 'my enemies'. 'ben-neh-fesh' means 'in my soul' or 'within my life'. 'ya-kee-foo' means 'they surround'. 'a-lai' means 'upon me'.
[PSA.17.10] They closed their fatness, their mouth spoke with arrogance. [§]
khel-vah-moh sah-grah-roo pee-moh div-roo beh-geh-oot
This verse uses several words that require literal translation. "Khelbamo" is a combination of "khelb" (fat, richness) and the possessive pronoun "mo" (their). Therefore, "khelbamo" means "their fatness". "Sagru" means "they closed". "Piymo" is similar to "khelbamo", meaning "their mouth". "Divru" means "they spoke". Finally, "begeut" means "with arrogance".
[PSA.17.11] My destroyers now surround me; their eyes are set to incline me to the earth. [§]
ashureinu ata savavu-ni eineihem yasitu lintot ba'aretz.
This verse contains several key terms. "Ashureinu" is a plural form, meaning "my destroyers" or "my oppressors". "Ata" means "now". "Savavu-ni" means "they surround me". "Eineihem" is "their eyes". "Yasitu" means "they place" or "they set". "Lintot" means "to bend" or "to incline". "Ba'aretz" means "to the earth". The overall meaning is that the speaker is surrounded by enemies who are intently watching, waiting to bring him down.
[PSA.17.12] His likeness is like a lion who yearns to tear, and like a young lion who sits in hidden places. [§]
dim-yo-no ke-ar-yeh yikh-sof li-trof ve-khi-feer yo-shev be-mis-ta-rim
This verse uses imagery to describe God. 'Dimyono' means 'his likeness'. 'Ke-ar-yeh' means 'like a lion'. 'Yikhsof' means 'he yearns'. 'Li-trof' means 'to tear, to devour'. 'Ve-khi-feer' means 'and like a young lion'. 'Yoshev' means 'he dwells, he sits'. 'Be-mistarim' means 'in hidden places'.
[PSA.17.13] Rise up, Yahveh, towards your face, subdue him. Deliver my life from the wicked one, from your sword. [§]
koo-mah yeh-vahv kahd-mah pah-nahv hah-khah-ree-eh-hoo pah-lah-tah nahf-shee may-rah-shahv khahr-veh-khah
This verse is a plea for Yahveh to rise up and act on behalf of the speaker. "koo-mah" is an imperative meaning "rise up". "yeh-vahv" is the proper name of God. "kahd-mah" means "before" or "towards". "pah-nahv" means "face". "hah-khah-ree-eh-hoo" is a verb meaning "to subdue" or "to bring low". "pah-lah-tah" means "deliver". "nahf-shee" means "soul" or "life". "may-rah-shahv" means "from the wicked one". "khahr-veh-khah" means "your sword". The speaker is asking Yahveh to turn his face towards the wicked and deliver the speaker from their threat.
[PSA.17.14] From the dying, your hand, Yahveh, from decay their portion in life, and your treasures will fill their bellies. They will be satisfied with sons, and they will leave their remainder to their infants. [§]
mim'teem yad'cha Yahveh mim'teem me'cheled chelkam ba'chayim u'tz'finka t'maleh bit'nam yis'be'u banim v'hinichu yitram l'ol'leihem.
This verse describes God providing sustenance and blessing to his people. "mim'teem" means 'the dead' or 'those who are dying'. "yad'cha" means 'your hand'. "Yahveh" is the proper name of God. "me'cheled" means 'from decay' or 'from ruin'. "chelkam" means 'their portion'. "ba'chayim" means 'in life'. "u'tz'finka" means 'and your treasures'. "t'maleh" means 'will fill'. "bit'nam" means 'their bellies'. "yis'be'u" means 'they will be satisfied'. "banim" means 'sons'. "v'hinichu" means 'and they will leave'. "yitram" means 'their remainder'. "l'ol'leihem" means 'to their infants'.
[PSA.17.15] I, in righteousness, will see your face. I will be satisfied when I awake with your form. [§]
a-nee be-tseh-dek eh-heh-zeh pa-neh-kha eh-seh-beh be-ha-keetz teh-moo-nah-teh-kha.
This verse contains several key words. "a-nee" means "I". "be-tseh-dek" means "in righteousness". "eh-heh-zeh" is a form of the verb meaning "I will see". "pa-neh-kha" means "your face". "eh-seh-beh" means "I will be satisfied". "be-ha-keetz" means "when I awake". "teh-moo-nah-teh-kha" means "your form". The verse speaks of seeing God's face and being satisfied with his form upon awakening.
PSA.18
[PSA.18.1] To the one who overcomes, to the servant of Yahveh, to David, who spoke to Yahveh the words of this song on the day Yahveh delivered him from the grasp of all his enemies and from the hand of Saul. [§]
La-menat-tseach, le-ev-ed Yahveh, le-David asher diber la-Yahveh et-divrei ha-shirah ha-zot be-yom hitzil Yahveh oto mikhaf kol-oyaviv u-miyad Shaul.
This verse is a title or heading to a Psalm. It identifies the author as David, and designates it as a song spoken to Yahveh. It also indicates the Psalm concerns a time when Yahveh delivered David from all his enemies, including Saul.
[PSA.18.2] And he said, "Your compassion, Yahveh, be strong!" [§]
va-yo-mar er-cha-mech-cha Yahveh chiz-qi
This verse consists of a conjunction, a verb, a pronoun with a suffix, the name of God, and an imperative. 'Va-yo-mar' means 'and he said'. 'Er-cha-mech-cha' means 'your compassion'. 'Yahveh' is the proper name of God. 'Chiz-qi' means 'be strong'.
[PSA.18.3] Yahveh is my rock and my fortress and my refuge, my God is my rock, in Him I will trust. He is my shield and the horn of my salvation, my high place. [§]
Yahveh, my rock and my fortress and my refuge, my God, my rock, in Him I will trust. My shield and the horn of my salvation, my high place.
This verse uses multiple names and metaphors for God. "Yahveh" is the proper name of God. "Sela" means rock. "Metzudah" means fortress or stronghold. "Meflatzi" means refuge. "Eli" means my God. "Tzuri" means my rock. "Mageni" means my shield. "Keren yeshuati" means the horn of my salvation. "Misgabi" means my high place or refuge.
[PSA.18.4] Praised, I will call Yahveh, and from my enemies I will be saved. [§]
mehoolal eh-krah Yahveh oo-meen oy-vay ee-vah-sheh
This verse contains several key names and words. "mehoolal" means praised. "eh-krah" means I will call. "Yahveh" is the proper name of God. "oo-meen" means from. "oy-vay" means enemies. "ee-vah-sheh" means I will be saved.
[PSA.18.5] The cords of death have encompassed me, and the streams of Belial have terrified me. [§]
ʼaphaphuni chevlei-maveth ve-nachalei beliay’al yeva’etuni.
ʼaphaphuni: cords/ropes have encompassed me. chevlei-maveth: cords of death. ve: and. nachalei beliay’al: streams of Belial. yeva’etuni: they have terrified me/made me afraid.
[PSA.18.6] The ropes of the underworld have surrounded me; the snares of death are before me. [§]
Chevelay sh'ol sevavuni kidmunee mokshey mavet.
This verse describes being surrounded by the pains of the underworld and facing the snares of death. "Chevelay" means ropes or cords, but metaphorically refers to the pains or cords of. "Sh'ol" is the underworld, or the place of the dead. "Sevavuni" means surrounded me. "Kidmunee" means before me, or facing me. "Mokshey" means snares or traps. "Mavet" means death.
[PSA.18.7] In my distress, I will call upon Yahveh and to the Gods I will cry out. He will hear my voice from His palace, and my cry will come into His ears. [§]
ba-tsar-lee ek-rah Yahveh ve-el-Elohim a-sha-vay yish-mah meh-hay-kahl-o ko-lee ve-shav-ah-tee le-fan-av tah-vo be-oz-nav.
This verse expresses a plea for help in times of distress. 'Ba-tsar-lee' means 'in my distress'. 'Ek-rah' means 'I will call'. 'Yahveh' is the proper name of God. 'Ve-el-Elohim' means 'and to the Gods'. 'A-sha-vay' means 'I will cry out'. 'Yish-mah' means 'He will hear'. 'Meh-hay-kahl-o' means 'from His palace'. 'Ko-lee' means 'my voice'. 'Ve-shav-ah-tee' means 'and my cry'. 'Le-fan-av' means 'before Him'. 'Tah-vo' means 'will come'. 'Be-oz-nav' means 'into His ears'.
[PSA.18.8] And the earth boiled and trembled, and the foundations of the mountains shook. And they boiled because it burned for Him. [§]
va-tee-ge-ash va-tee-re-ash ha-ah-retz oo-mos-day ha-rim yir-ga-zoo va-yeet-ga-ashoo kee-cha-rah loh.
This verse describes a violent shaking of the earth and mountains due to God’s anger. 'Va-tee-ge-ash' and 'va-yeet-ga-ashoo' are both forms of the verb 'to boil, surge, or tremble.' 'Ha-ah-retz' means 'the land' or 'the earth.' 'Mosday ha-rim' means 'foundations of the mountains.' 'Yir-ga-zoo' means 'they will tremble.' 'Kee-cha-rah loh' means 'because it burned for him,' meaning because God was enraged.
[PSA.18.9] Smoke went up in his nose, and fire from his mouth devoured. Embers burned from him. [§]
alah ashan beapo veshesh mipihu tochel gechalim ba'aru mimenu.
This verse describes a powerful, visual manifestation of divine anger. 'alah' means 'went up,' often referring to smoke or vapor. 'ashan' means 'smoke.' 'beapo' means 'in his nose,' used idiomatically to represent anger. 'veshesh' means 'and fire.' 'mipihu' means 'from his mouth.' 'tochel' means 'devours' or 'eats.' 'gechalim' means 'coals' or 'embers.' 'ba'aru' means 'burned' or 'were kindled.' 'mimenu' means 'from him.' The verse paints a picture of smoke ascending, fire emanating from the mouth, and burning coals originating from the divine being.
[PSA.18.10] And the heavens inclined, and descended, and mist was under his feet. [§]
va-yet sha-ma-yim va-ye-rad va-a-ra-pel ta-chat rag-la-v
This verse describes a theophany, a visible manifestation of a divine being. 'vayyet shamayim' means 'and inclined the heavens'. 'va-yered' means 'and descended'. 'Va-arafel' means 'and mist'. 'Tachat raglav' means 'under his feet'. The 'his' refers to a divine being understood from context.
[PSA.18.11] And he rode upon a cherub and he flew, and he appeared upon wings of wind. [§]
vayirkav al-keruv vayaf vayeday al-kanfei-ruah
vayirkav: and he rode; al-keruv: upon a cherub; vayaf: and he flew; vayeday: and he appeared; al-kanfei-ruah: upon wings of wind.
[PSA.18.12] He sets darkness as His hiding place; His shelter surrounds Him. The darkness of waters, thick clouds are around Him. [§]
ya-sheth kho-shekh seet-ro sav-ee-vo-tav soo-ka-to chesh-kat-ma-yim a-vey shcha-keem.
This verse uses poetic imagery to describe God's dwelling place. "Yashet" means to set, place, or found. "Choshek" means darkness. "Sitr" refers to covering, hiding place, or shelter. "Savivotav" means around Him. "Sukato" refers to his tabernacle or dwelling. "Cheshkat-mayim" means darkness of waters. "Avei shchakim" means thick clouds.
[PSA.18.13] From his brilliance, opposite of him, his clouds passed through, hail and coals of fire. [§]
min-nog-ah neh-gehd-oh ah-vahv-ee-oo ahv-roo bah-rahd veh-gah-chah-lay-esh
This verse describes the appearance of Yahveh. "min-nog-ah" means "from his brilliance". "neh-gehd-oh" means "opposite of him". "ah-vahv-ee-oo" means "his clouds". "ahv-roo" means "passed through". "bah-rahd" means "hail". "veh-gah-chah-lay-esh" means "and coals of fire". The verse describes clouds and severe weather appearing in the presence of Yahveh.
[PSA.18.14] And Yahveh thundered in the heavens, and the Most High gave out his voice with hail and fiery coals. [§]
va-yar-em bah-shah-mai-yim Yahveh ve-el-yon yit-ten kol-o bar-rad ve-gah-chal-ei esh
This verse describes Yahveh and the Most High making their voices known through thunder, hail, and fiery coals. "Va-yar-em" means "and thundered." "Bah-shah-mai-yim" means "in the heavens." "Yahveh" is the proper name of God. "Ve-el-yon" means "and the Most High." "Yit-ten" means "he gave/let out." "Kol-o" means "his voice." "Bar-rad" means "hail." "Ve-gah-chal-ei esh" means "and fiery coals/embers".
[PSA.18.15] And He sent His arrows and scattered them, and there were numerous flashes of lightning and He thundered. [§]
vayishlach chitzav vayeefitzem uverakim rav vayehumem
This verse describes God sending out arrows and scattering them, accompanied by numerous flashes of lightning and thunder. 'Vayishlach' means 'and he sent'. 'Chitzav' means 'his arrows'. 'Vayeefitzem' means 'and he scattered them'. 'Uverakim' means 'and flashes of lightning'. 'Rav' means 'many' or 'numerous'. 'Vayehumem' means 'and he thundered'.
[PSA.18.16] Springs of water were seen, and the foundations of the earth were revealed from your rebuke, Yahveh, from the breath of your nostrils. [§]
vayye'ra'u afikei mayim vayigalu mosdot tevel miga'arat'kha Yahveh minnishmat ruach apecha.
This verse describes a dramatic revelation of natural forces in response to divine action. 'Vayye'ra'u' means 'were seen.' 'Afikei mayim' refers to 'springs of water,' or more generally, 'water sources.' 'Vayigalu' means 'were revealed' or 'were uncovered.' 'Mosdot tevel' means 'foundations of the earth.' 'Miga'arat'kha' means 'from your rebuke' or 'from your reproof.' 'Yahveh' is the proper name of God. 'Minnishmat ruach apecha' means 'from the breath of your nostrils,' a poetic expression for divine power.
[PSA.18.17] Yahveh will send from on high, He will take me. He will pull me from many waters. [§]
yish-lach mee-ma-rom yee-kah-che-nee yam-sheh-nee mee-may-eem rab-beem
This verse contains several names and descriptions related to the divine. "mi-ma-rom" means "from on high". "Yee-kah-che-nee" is a future tense form meaning "He will take me". "Yam-sheh-nee" means "He will pull me". "mee-may-eem rab-beem" means "from many waters". The implied subject of the verbs is Yahveh.
[PSA.18.18] He will save me from my enemy who is powerful, and from my haters, for they are too strong for me. [§]
ya-tzee-lay-nee may-oy-vee ahz oo-mee-so-nay-ee kee-ah-mee-tzoo mee-meh-nee
This verse contains several components. 'Yatzileni' means 'He will save me'. 'Meoyevi' means 'from my enemy'. 'Az' means 'powerful, strong'. 'Umissoneai' means 'and from my haters'. 'Ki' means 'because, for'. 'Amtzu' means 'they are too strong'. 'Mimeni' means 'from me'. The verse describes a plea for rescue from a powerful enemy and those who hate the speaker, because they are overwhelming him.
[PSA.18.19] They anticipate me in the day of my distress, and Yahveh was a support to me. [§]
ye-kad-mo-nee beh-yohm-ay-dee v-hay-hee Yahveh le-mees-ahn lee
This verse contains several names for God and descriptive language. "ye-kad-mo-nee" means "they anticipate me" or "they come before me". "beh-yohm-ay-dee" means "in the day of my distress". "v-hay-hee" means "and it was". "Yahveh" is the proper name of God. "le-mees-ahn" means "as a support" or "as a refuge". "lee" means "to me". The verse speaks of God being a support to the speaker during a time of trouble.
[PSA.18.20] And He brought me out to the open space; He rescues me because He desires in me. [§]
Va-yo-tzee-ay-nee la-mer-chav, Ye-chal-tzee-nee kee chafetz bee.
This verse consists of several words. 'Va-yo-tzee-ay-nee' means 'and He brought me out'. 'La-mer-chav' means 'to the open space' or 'to the wide'. 'Ye-chal-tzee-nee' means 'He rescues me'. 'Kee' means 'because' or 'for'. 'Chafetz' means 'He desires'. 'Bee' means 'in me'. The verse describes a situation where God has brought the speaker into a wide open space and will rescue them because He desires them.
[PSA.18.21] Yahveh will repay me according to my righteousness, according to the work of my hands He will return to me. [§]
Yig-mel-ay-nee Yahveh ke-tzid-kee, ke-bor ya-dai ya-sheev lee.
This verse contains the name 'YHVH' which we translate as 'Yahveh'. 'Yigmeleni' means 'He will repay me'. 'Ke-tzidkee' means 'according to my righteousness'. 'Ke-bor yadai' means 'according to the work of my hands'. 'Yasheev lee' means 'He will return to me'.
[PSA.18.22] Because I have kept the ways of Yahveh, and I have not acted wickedly from the Gods. [§]
kee-shah-mar-tee dar-kay YAH-veh veh-lo-rah-shah-tee may-eh-loh-hay
This verse consists of two clauses connected by 'veh' (and). The first clause states 'kee' (that) the speaker has kept the ways of Yahveh. The second clause states the speaker has not acted wickedly from the Gods.
[PSA.18.23] For all the judgements of the Gods are before me, and their statutes I will not remove from myself. [§]
ki kol mishpatav le negdi ve hukkotav lo asir meni
This verse discusses the laws and statutes of the Gods. 'ki' means 'for' or 'because'. 'kol' means 'all'. 'mishpatav' is plural, meaning 'judgements', or 'laws', possessive - 'of the Gods'. 'le negdi' means 'before my face', interpreted as 'before me'. 've' means 'and'. 'hukkotaiv' is plural, meaning 'statutes', possessive - 'of the Gods'. 'lo' means 'not'. 'asir' means 'to restrain' or 'to remove'. 'meni' means 'from me'. The verse refers to the laws of the Gods being constantly present and not removed from one’s awareness or life.
[PSA.18.24] And I was complete with him, and I guarded myself from my iniquities. [§]
va-ehi tamim im-mo va-eshtamer me-avonai
This verse consists of several parts. 'va-ehi' means 'and I was'. 'tamim' means 'complete, whole, or perfect'. 'im-mo' means 'with him'. 'va-eshtamer' means 'and I guarded myself'. 'me-avonai' means 'from my iniquities'. The verse describes a state of being complete with 'him' and guarding oneself from one's own wrongdoings.
[PSA.18.25] And Yahveh acted for me as my righteousness, like the strength of my hand before His eyes. [§]
va-yashev-Yahveh li ke-tsidqi ke-vor yadi le-neged einav
This verse describes how Yahveh has acted on behalf of the speaker. 'Yashev' implies a settling or acting. 'Li' means 'to me' or 'for me'. 'Ke-tsidqi' means 'according to my righteousness' or 'as my righteousness'. 'Ke-vor' is 'as the strength' or 'like the power'. 'Yadi' means 'my hand'. 'Le-neged' means 'before' or 'in the presence of'. 'Einav' means 'His eyes'.
[PSA.18.26] With the devoted one, you will show devotion, and with the complete person, you will be complete. [§]
im-khaseed titchassed, im-geber tamim tittamam.
This verse uses repetition to emphasize God’s character. 'Khaseed' means devoted, loyal, or pious. 'Titchassed' is a verb meaning 'you will deal devotedly' or 'you will show devotion.' 'Geber' means a strong man, a person of power or ability. 'Tamim' means complete, perfect, or whole. 'Tittamam' is a verb meaning 'you will deal completely' or 'you will be complete.' The verse is addressed to God.
[PSA.18.27] With a foolish person you will be refined, and with a perverse person you will twist. [§]
im-navar titbarar ve-im-ikesh titpatal
This verse uses parallelism to express a concept about how one interacts with different kinds of people. "Navar" means foolish, or one who acts without wisdom. "Ikesh" means perverse, stubborn, or crooked. The verbs 'titbarar' and 'titpatal' both indicate a reciprocal action – essentially, 'you will be refined with the foolish,' and 'you will twist with the perverse.' The reflexive form implies that interacting with these types of people will *change* you, either for the better (with the foolish through patience and teaching) or for the worse (with the perverse, by becoming like them).
[PSA.18.28] For you deliver an afflicted people, and you will lower high eyes. [§]
ki-ah-tah am-ah-nee toh-shee-ah ve-eh-nah-yim rah-moht tash-peel
This verse contains several key words. "Ki" means "for" or "because". "Atah" is "you". "Am" means "people" or "nation". "Ani" means "afflicted", "poor", or "humble". "Toshiyah" means "deliverance" or "salvation". "Eynayim" means "eyes". "Ramot" means "high" or "proud". "Tashpeel" means "you will lower" or "you will cast down". The verse speaks of God delivering a humble people and humbling the proud.
[PSA.18.29] For you light my lamp, Yahveh, the Gods, you make bright my darkness. [§]
kee-ah-tah tah-eer neh-ree Yahveh Elohim yah-ghee-ah khash-kee
This verse contains several key names for God. "kee" means "for" or "because". "atah" means "you". "tair" means "to shine" or "to light". "neri" means "my lamp". "Yahveh" is the proper name of God. "Elohim" refers to the Gods. "yaggiah" means "to make bright" or "to illuminate". "chashki" means "my darkness". The verse is a statement of reliance on God for light and illumination in times of darkness.
[PSA.18.30] For in you I will run against a multitude, and in the Gods I will leap over a wall. [§]
kee-veh-cha a-roots gedood oo-veh-elohai adalleg-shoor
This verse contains several key names and words. "Kee" means 'for' or 'because'. "Veh-cha" is 'in you'. "Aroots" means 'I will run'. "Gedood" refers to a troop or army, but can be understood as a multitude or a forceful advance. "Oo" means 'and'. "Veh-elohai" is 'in the Gods'. "Adalleg" means 'I will leap over'. "Shoor" means 'a wall'. This verse speaks of running towards and leaping over obstacles with reliance on God.
[PSA.18.31] The God is perfect, His way is complete. The word of Yahveh is refined. He is a shield to all who trust in Him. [§]
ha-El tamim darkkho imrat-Yahveh tzurufa magen hu lchol hachosim bo.
This verse describes God as perfect, truthful, and a shield for those who trust in Him. "ha-El" means "the God". "tamim" signifies perfect or complete. "darkkho" refers to His way or path. "imrat-Yahveh" means "the word of Yahveh". "tzurufa" denotes refined or tested, implying truthfulness. "magen" means shield. "hu" is He. "lchol" means to all. "hachosim" means those who trust. "bo" means in Him.
[PSA.18.32] For who is God apart from Yahveh? And who is the rock besides our Gods? [§]
kee mee elohah mibal'adei Yahveh, oo mee tzur zulati eloheinu?
This verse asks a rhetorical question about who is God besides Yahveh, and who is the rock besides our Gods. 'Eloah' is a singular form of 'Elohim', similar to 'God' versus 'the Gods'. 'Mibal'adei' means 'besides' or 'apart from'. 'Tzur' means 'rock' or 'fortress'. 'Zulati' means 'besides me' or 'apart from me'. 'Eloheinu' is 'our Gods'.
[PSA.18.33] The God who disciplines me is strength, and gave perfect my ways. [§]
ha-El ha-maz-re-nee khay-eel va-yee-ten ta-meem dar-kee
This verse contains several key names and words. "Ha-El" means "the God". "Ha-maz-re-nee" is derived from a root meaning 'to discipline', and here means 'who disciplines me'. "Khay-eel" means 'strength' or 'power'. "Va-yee-ten" means 'and gave'. "Ta-meem" means 'perfect' or 'complete'. "Dar-kee" means 'my ways'. Therefore, the verse speaks of the God who disciplines, giving strength and making one's ways perfect.
[PSA.18.34] He makes my feet like those of a doe, and upon my high places He will establish me. [§]
m'shaveh raglai ka'ayalot v'al bamotai ya'amideini.
This verse uses poetic language. 'm'shaveh' means 'He makes equal' or 'He levels'. 'raglai' means 'my feet'. 'ka'ayalot' means 'like young deer' or 'like does'. 'v'al' means 'and upon'. 'bamotai' means 'my heights' or 'my high places'. 'ya'amideini' means 'He will establish me' or 'He will make me stand'. The verse describes God enabling the speaker, giving them stability and sure footing like a deer on the hills.
[PSA.18.35] God teaches my hands for war, and my arms bend a bronze bow. [§]
melammeid yadai lamlikhama venichata keshet nekhusha zerootai
This verse contains several key words. "melammeid" comes from the root "lamad" meaning to teach, learn, or instruct. "yadai" means "my hands". "lamlikhama" means "for war". "venichata" means "and bent". "keshet" means "bow". "nekhusha" means "bronze" or "copper". "zerootai" means "my arms". Therefore, the verse describes God teaching the speaker's hands for war, and bending a bronze bow with their arms.
[PSA.18.36] And you gave to me a shield of your salvation, and your right hand sustains me, and your favor makes me great. [§]
va-tee-ten lee mah-gen yish-eh-cha vee-mee-nach-cha tee-se-deh-nee vee-an-vah-tech-cha tar-beh-nee.
This verse describes God giving the speaker a shield of salvation, supporting them with a right hand, and making them great with favor. Let's break down the names: 'Yish-eh-cha' comes from the root 'yasha' meaning to save. So it literally means 'your salvation'. The verse refers to God giving the speaker this salvation as a shield. 'An-vah-tech-cha' comes from 'anavah' meaning humility or favor. It literally means 'your favor'.
[PSA.18.37] The Gods widen my steps beneath me, and my ankles do not slip. [§]
tar-khiv tza-ah-dee takh-tah-tee ve-lo mah-ah-doo kar-soo-lai.
This verse describes God widening the steps of the speaker and ensuring their feet do not slip. 'Tar-khiv' means to widen or make spacious. 'Tza-ah-dee' refers to steps or strides. 'Takh-tah-tee' is 'under me'. 'Ve-lo' means 'and not'. 'Mah-ah-doo' means to stumble or slip. 'Kar-soo-lai' refers to ankles or feet, in the plural possessive form ('my').
[PSA.18.38] I will pursue my enemies and attain them, and I will not return until their completion. [§]
er-dof oy-vai ve-a-sig-gem ve-lo a-shuv ad-ka-lot-tam
This verse describes pursuing enemies and not returning until they are finished. 'Erdof' means 'I will pursue'. 'Oyvai' means 'my enemies'. 'Ve' is a conjunction meaning 'and'. 'Ashig' means 'I will attain' or 'I will reach'. 'Gem' is a pronoun suffix meaning 'them'. 'Lo' is a negative particle meaning 'not'. 'Ashuv' means 'I will return'. 'Ad' means 'until'. 'Kallotam' means 'their completion' or 'their finishing'.
[PSA.18.39] I will utterly destroy and crush them, and they will not be able to rise. They will fall under my feet. [§]
em-khatzem v'lo yuk-lu koom yip-plu takh-at rag-lay
This verse contains several words relating to power and subjugation. 'Em' means 'I will utterly destroy'. 'Khatzem' means 'I will crush'. 'V'lo yuk-lu' means 'and they will not be able'. 'Koom' means 'to rise'. 'Yip-plu' means 'they will fall'. 'Takh-at' means 'under'. 'Rag-lay' means 'my foot/feet'. The verse describes a complete crushing defeat where the enemies are unable to recover.
[PSA.18.40] And you strengthened me with power for battle. You will subdue those who rise up beneath me. [§]
va-tez-re-nee kha-yil la-mil-kha-mah takh-ree-ah qa-may takh-ta-y
This verse describes God strengthening the speaker for battle, and subduing enemies under their feet. 'Va-tez-re-nee' means 'and you strengthened me.' 'Kha-yil' is 'strength' or 'power.' 'La-mil-kha-mah' means 'for battle.' 'Takh-ree-ah' means 'you will make fall' or 'you will subdue'. 'Qa-may' means 'those who rise up' or 'enemies'. 'Takh-ta-y' means 'under me' or 'beneath my feet'.
[PSA.18.41] And my enemies you have given to me as the back of their necks, and my haters I will make to perish. [§]
ve-oy-vai na-ta-ta li or-ef u-me-sa-nei atz-mee-tem
This verse describes God giving enemies to the speaker and destroying those who hate them. Let's break down the names: 'oyvai' means 'my enemies', 'nata' is a verb meaning 'you gave', 'li' means 'to me', 'oref' means 'the back of the neck', figuratively meaning 'given into my hand', 'mesaneai' means 'my haters', and 'atzmeitem' means 'I will destroy them' (or, more literally, 'you will make them perish').
[PSA.18.42] They call for help, and there is no savior upon Yahveh, and He did not answer them. [§]
yəšawwə’ū wə’eyn-mōšîaʿ ʿal-yəhōwāh wəlō ʿānām.
This verse consists of several parts. "yəšawwə’ū" means "they call for help". "wə’eyn-mōšîaʿ" means "and there is no savior". "ʿal-yəhōwāh" means "upon Yahveh". "wəlō ʿānām" means "and He did not answer them". The entire verse describes a situation where people are calling out for help, but there is no one to save them, and Yahveh does not respond.
[PSA.18.43] And I will laugh at them as dust before the wind, as clay in the streets I will spread them. [§]
ve-esh-cha-kem ke-a-far al-peh-nee-ro-ach ke-tee-t choo-tzot a-ree-kem.
This verse uses metaphorical language describing God’s power over his enemies. ‘Eshchakem’ comes from the root meaning ‘to laugh at,’ implying utter contempt. ‘Afar’ means dust. ‘Panei ruach’ means ‘the face of wind,’ a poetic way of saying ‘before the wind.’ ‘Tee-t’ means clay. ‘Choo-tzot’ means streets or courtyards. ‘Areekem’ means I will spread or pour out.
[PSA.18.44] You deliver me from quarrels of people, you set me as head of nations; a people not known to me will serve me. [§]
teh-fal-teh-nee mee-reev-ay am teh-see-meh-nee leh-rosh go-yeem am loh-yah-dah-tee yah-ahv-doo-nee
This verse contains several names for God, as well as descriptive words. "teh-fal-teh-nee" means 'you deliver me.' "mee-reev-ay" means 'from quarrels.' "am" means 'people.' "teh-see-meh-nee" means 'you set me.' "leh-rosh" means 'as head.' "go-yeem" means 'of nations.' "am" again means 'people.' "loh-yah-dah-tee" means 'not known to me.' "yah-ahv-doo-nee" means 'they will serve me.'
[PSA.18.45] When someone hears, they will hear to me; foreigners will deny me. [§]
le-she-ma oz-en yish-a-me-u li; benei-ne-char yech-a-shu-li.
This verse describes how people will hear and acknowledge God, and how foreigners will deny Him. 'le-she-ma oz-en' literally means 'to the hearing of the ear,' implying 'when someone hears'. 'benei-nechar' means 'sons of a stranger,' which is understood as 'foreigners'. 'yechashu-li' means 'they will deny me'.
[PSA.18.46] The sons of foreigners will be weakened and they will be expelled from their boundaries. [§]
benei nekhar yibbolu veyachrgu mimisgerotehem
The verse speaks of foreigners being weakened and expelled from their boundaries. 'Benei nekhar' literally means 'sons of a foreigner,' implying foreigners themselves. 'Yibbolu' means they will wear away or be weakened. 'Veyachrgu' means and they will be expelled or driven out. 'Mimisgerotehem' means from their boundaries or limits.
[PSA.18.47] Living is Yahveh, and blessed is my rock, and may the Gods of Jesse be exalted. [§]
khai-yeh-vahv oo-varookh tsooree vee-yaroom elo-hay yish-ay
This verse contains several names and expressions relating to God. "khai" means "living". "Yeh-vahv" is the name of God, Yahveh. "oo-varookh" means "and blessed". "tsooree" means "my rock". "vee-yaroom" means "and may be exalted". "elo-hay" means "the Gods". "yish-ay" is the name of Jesse, David's father.
[PSA.18.48] The God, the one giving revenge to me, and spoke through nations in my place. [§]
ha-El ha-notein nekamot li va-yadber amim tachati
This verse contains several key names and concepts. 'Ha-El' means 'the God'. 'Notein' means 'giving'. 'Nekamot' means 'revenge' or 'vengeance'. 'Li' means 'to me'. 'Va-yadber' means 'and spoke'. 'Amim' means 'nations' or 'peoples'. 'Tachati' means 'under me' or 'in my place'. The verse describes God as one who provides retribution and speaks through nations on behalf of the speaker.
[PSA.18.49] My deliverer, from my enemies, and also from those who rise up against me, you lift me up. You save me from a man of violence. [§]
mefaltiy meoyvay af min-kamay terommeni meish chamas tatzileni
This verse describes God rescuing the speaker from enemies and violent people. "mefaltiy" means 'my deliverer'. "meoyvay" means 'from my enemies'. "af min-kamay" means 'also from those who rise up against me'. "terommeni" means 'you lift me up'. "meish chamas" means 'from a man of violence'. "tatzileni" means 'you save me'.
[PSA.18.50] Therefore, I will praise you among the nations, Yahveh, and to your name I will sing. [§]
al-ken | od'kha | ba-go-yim | Yahveh u-le-shim'kha a-za-me-rah.
This verse contains several key terms. "al-ken" means 'therefore'. "od'kha" means 'I will praise you'. "ba-go-yim" means 'among the nations'. "Yahveh" is the proper name of God. "u-le-shim'kha" means 'and to your name'. "a-za-me-rah" means 'I will sing'. The verse expresses gratitude and a commitment to praise God publicly.
[PSA.18.51] God increases salvations for his king and does kindness to his anointed, to David and to his seed, forever. [§]
magdil yeshuot malkho veoseh chesed limshicho ledavid ulezar'o ad-olam.
This verse describes God’s increasing salvation for his king and his kindness to his anointed, David, and his descendants, forever. 'Magdil' means 'increasing' or 'magnifying'. 'Yeshuot' is the plural for 'salvations'. 'Malkho' means 'his king'. 'Veoseh' means 'and doing'. 'Chesed' means 'kindness' or 'mercy'. 'Limshicho' means 'to his anointed'. 'Ledavid' means 'to David'. 'Ulezar'o' means 'and to his seed'. 'Ad-olam' means 'forever'.
PSA.19
[PSA.19.1] To the victorious one, a psalm of David. [§]
La-men-at-seach, Miz-mor le-da-vid.
This verse is a superscription to Psalm 3. "La-men-at-seach" is a musical term, likely meaning 'to the victorious one' or 'for the director of music'. "Mizmor" means psalm, a song typically sung with instrumental accompaniment. "Le-david" means 'to David', indicating authorship or dedication.
[PSA.19.2] The heavens declare the glory of God, and the work of God’s hands reveals the firmament. [§]
ha-sha-ma-yim me-sap-pirim ke-vod-El u-ma-a-seh ya-dai-v ma-gid ha-ra-kee-a.
This verse describes the heavens declaring the glory of God, and the firmament revealing the work of God's hands. Let's break down the terms: 'ha-sha-ma-yim' means 'the heavens,' 'me-sap-pirim' means 'they declare' or 'they tell,' 'ke-vod-El' means 'the glory of God,' 'u-ma-a-seh ya-dai-v' means 'and the work of God’s hands,' and 'ma-gid ha-ra-kee-a' means 'the firmament reveals.'
[PSA.19.3] Day to day will bring forth a word, and night to night will reveal knowledge from Yahveh. [§]
yohm leh-yohm yah-bee-ah o-mer veh-lah-yeh leh-lah-yeh yeh-hah-veh dah-aht
This verse describes how knowledge is revealed. ‘Yohm’ means day, ‘leh-yohm’ means to day, ‘yah-bee-ah’ means will bring forth, ‘o-mer’ means word/saying, ‘veh’ means and, ‘lah-yeh’ means to night, ‘yeh-hah-veh’ is Yahveh, and ‘dah-aht’ means knowledge.
[PSA.19.4] There is no speaker and there are no words, without their voice being heard. [§]
Ain omer ve ain devarim beli nishma kolam.
This verse describes a state of silence and lack of communication. "Ain" means "there is not". "Omer" means "speaker" or "saying". "Ve" means "and". "Devarim" means "words" or "things spoken". "Beli" means "without". "Nishma" means "heard". "Kolam" means "their voice". The verse literally states "There is not a speaker and there are not words, without their voice being heard."
[PSA.19.5] In all the land went forth a proclamation, and at the end of the world their words. To the sun, he has set a tent among them. [§]
bekhal ha'aretz yatsa qavam ubik'tse tevel milehem la'shemesh sam ohel bahem.
This verse describes a proclamation or decree going forth across the earth and reaching to the end of the world. It states that the sun has been given a tent among them. The 'them' refers to the proclamation or decree.
[PSA.19.6] And he is like a groom going out from his wedding canopy; he shouts for joy like a mighty man to run a path. [§]
ve-hu ke-khatan yotse me-khupato yasish ke-gibor larutz orach.
This verse uses metaphorical language. 'Khatan' refers to a groom. 'Khupa' is the wedding canopy. 'Yotse' means 'going out' or 'emerging'. 'Yasish' implies joyful sounds, like shouting for joy. 'Gibor' means a mighty man or hero. 'L'ruetz' means 'to run', and 'orach' means 'path' or 'way'. The verse likens someone's emergence to a groom leaving the wedding canopy, full of joyous energy and strength to run a course.
[PSA.19.7] From the end of the heavens is his origin, and his circuit is upon their ends, and there is nothing hidden from his anger. [§]
mik-tseh hah-shah-mah-yim mee-mo-tsa-oh oo-tek-oo-pah-toh al-kitz-o-tam ve-ein nees-tahr meh-hah-mah-toh
This verse describes the extent and power of Yahveh. 'Mik-tseh hah-shah-mah-yim' means 'the end of the heavens'. 'Mee-mo-tsa-oh' means 'from his going out' or 'from his origin'. 'Oo-tek-oo-pah-toh' means 'and his circuit' or 'and his completion'. 'Al-kitz-o-tam' means 'upon their ends'. 'Ve-ein nees-tahr' means 'and there is no hidden thing'. 'Meh-hah-mah-toh' means 'from his heat' or 'from his anger'.
[PSA.19.8] The law of Yahveh is complete, restoring the soul. The testimony of Yahveh is faithful, making the simple wise. [§]
to-rat Yahveh te-mee-mah mesh-ee-vat na-fesh eh-dooth Yahveh ne-eh-ma-nah mach-kee-mat pe-tee.
This verse discusses the law (torah) of Yahveh. 'Te-mee-mah' means complete or perfect. 'Mesh-ee-vat na-fesh' means restoring the soul. 'Eh-dooth' means testimony. 'Ne-eh-ma-nah' means faithful or trustworthy. 'Mach-kee-mat pe-tee' means making the simple wise.
[PSA.19.9] The commandments of Yahveh are upright, rejoicing the heart. The commandment of Yahveh is pure, illuminating the eyes. [§]
pikudei YHVH yesharim mesamchei-lev mitzvat YHVH bara meirat einayim.
This verse describes the commandments of Yahveh. "Pikudei" means commandments or decrees. "YHVH" is Yahveh. "Yesharim" means upright or just. "Mesamchei-lev" means rejoicing the heart. "Mitzvat" means commandment. "Bara" means pure or clear. "Meirat" means illuminating or brightening. "Einayim" means eyes.
[PSA.19.10] The fear of Yahveh is pure and endures forever. The judgements of Yahveh are truth, and are righteous together. [§]
yir’at YHVH | tehorah omedet la’ad mishptei-YHVH emet tzadeku yachdav.
This verse discusses the nature of the fear of Yahveh and His judgements. "Yir’at" means fear or reverence. "YHVH" is the proper name of God, which we will translate as Yahveh. "Tehorah" means pure. "Omedet" means stands or endures. "La’ad" means forever. "Mishptei" means judgements. "Emet" means truth. "Tzadeku" means are righteous. "Yachdav" means together.
[PSA.19.11] They are more desired than gold and than much fine gold, and sweeter than honey and dripping honeycombs. [§]
hannechemadim mizahav umipaz rav umetokim midvash venofet tzufim
This verse describes something as being more desirable than gold and fine gold, sweeter than honey, and dripping with honeycombs. "hannechemadim" means 'the desired ones', "mizahav" means 'than gold', "umipaz rav" means 'and than much fine gold', "umetokim" means 'and sweeter', "midvash" means 'than honey', "venofet tzufim" means 'and dripping honeycombs'.
[PSA.19.12] Also, your servant is careful in them, in keeping them, because of greatness. [§]
gam avdeka nizhar bahem beshamram eikev rav.
This verse contains several words that require literal translation. "Gam" means also. "Avdeka" means 'your servant'. "Nizhar" means 'is careful'. "Bahem" means 'in them'. "Beshamram" means 'in keeping them'. "Eikev" means 'because of'. "Rav" means 'great'. The verse speaks of a servant being careful in keeping something due to its greatness.
[PSA.19.13] Errors, who understands? Cleanse me from hidden things. [§]
shə·ḡi·’ō·wṯ mi-yā·ḇīn mi·niś·tā·rōṯ naq·qē·nî.
This verse is a plea for forgiveness and purification. "shə·ḡi·’ō·wṯ" refers to errors, mistakes, or faults. "mi-yā·ḇīn" asks “who understands?” meaning who can comprehend the depth of these errors. "mi·niś·tā·rōṯ" means 'from hidden things' or 'secret faults'. "naq·qē·nî" is a request for cleansing or purification.
[PSA.19.14] Even the wicked, restrain your servant; let them not rule over me. Then I will be with them, and I will be cleansed from great sin. [§]
Gam mizeedim chashoch avdecha al-yimshlu-bee az eetam v'nikiti mippesha rab.
This verse is a plea for protection from the wicked. 'Gam' means also or even. 'Mizeedim' refers to the wicked or those who act corruptly. 'Chashoch' means to restrain or hold back. 'Avdecha' means your servant. 'Al-yimshlu-bee' means let them not rule over me. 'Az' means then. 'Eetam' means with them. 'V'nikiti' means and I will be cleansed. 'Mippesha' means from sin. 'Rab' means great. The verse essentially asks that God restrain the wicked from dominating the speaker, so that the speaker may be cleansed from great sin.
[PSA.19.15] Let the words of my mouth and the meditation of my heart be pleasing in Your sight, Yahveh, my rock and my redeemer. [§]
yih-yu le-ra-tson im-rei fee veh-heg-yone liv-vee le-fa-nev-kah Yahveh tsoor-ee v’go-a-lee.
This verse is a plea for acceptance. "Let the words of my mouth and the meditation of my heart be pleasing in Your sight, Yahveh, my rock and my redeemer." Each component is fairly straightforward. 'Yih-yu' indicates a wish or letting something be. 'Le-ra-tson' means pleasing or acceptable. 'Im-rei fee' means 'the words of my mouth'. 'Veh-heg-yone liv-vee' means 'and the meditation of my heart'. 'Le-fa-nev-kah' means 'before Your face', or 'in Your sight'. 'Yahveh' is the proper name of God. 'Tsoor-ee' means 'my rock'. 'V’go-a-lee' means 'and my redeemer'.
PSA.20
[PSA.20.1] To the victorious one, a psalm of David. [§]
La-men-at-seach, Miz-mor le-da-vid.
This verse is a superscription to Psalm 3. "La-men-at-seach" is a musical term, likely meaning 'to the victorious one' or 'for the director of music'. "Mizmor" means psalm, a song typically sung with instrumental accompaniment. "Le-david" means 'to David', indicating authorship or dedication.
[PSA.20.2] Yahveh will answer you in a time of distress. The name of the Gods of Jacob will strengthen you. [§]
Ya'aneka Yahveh beyom tsarah, yesagevecha shem Elohei Ya'akov.
This verse consists of several components. "Ya'aneka" means "He will answer you". "Yahveh" is the proper name of God. "Beyom" means "in day" or "in time of". "Tsarah" means "distress" or "trouble". "Yesagevecha" means "He will strengthen you". "Shem" means "name". "Elohei" means "of the Gods". "Ya'akov" is the name Jacob.
[PSA.20.3] He will send your help from the holy place, and from Zion He will support you. [§]
yish-lakh ehz-rekha mee-koh-desh oo-mee-tzee-yon yis-ah-dekha
This verse contains several key terms. "Yishlakh" means "He will send". "Ezrekha" means "your help". "Mikodesh" means "from the holiness" or "from the holy place". "U" is simply "and". "Mitzion" means "from Zion". "Yisadeka" means "He will support you" or "He will establish you".
[PSA.20.4] He will remember all of your gifts, and your burnt offerings He will enrich. Selah. [§]
yiz-kor kol-min-cha-te-cha ve-o-la-te-cha ye-dash-she-neh se-lah
This verse contains several key words. 'yizkor' means 'he will remember'. 'kol' means 'all'. 'minchatecha' means 'your gifts'. 've' is 'and'. 'olatecha' means 'your burnt offerings'. 'yedashsheneh' means 'he will enrich' or 'he will make fat'. 'selah' is a term of uncertain meaning, often interpreted as a musical or poetic pause, or an emphatic call to attention.
[PSA.20.5] He will give to you according to your heart, and He will fulfill all your counsel. [§]
yitten-lecha ki-levavecha ve-chol-atzatecha yemaleh.
This verse contains several words that require literal translation. "Yitten" means "He will give". "Lecha" means "to you". "Ki-levavecha" means "according to your heart". "Ve-chol-atzatecha" means "and all your counsel". "Yemaleh" means "He will fulfill". The verse describes God fulfilling someone's desires and plans.
[PSA.20.6] Let us sing in your salvation, and in the name of our Gods we will boast. May Yahveh fill all your desires. [§]
neran'nah bee'shoo'ah'tehcha oo'veshem eloheinu nid'gol yemalleh Yahveh kal mish'aloteicha.
This verse contains several key names and concepts. "neran'nah" means "let us sing". "bee'shoo'ah'tehcha" means "in your salvation". "veshem" means "and in the name". "eloheinu" is "our Gods". "nid'gol" means "we will boast". "yemalleh" means "may He fill". "Yahveh" is the proper name of God. "kal mish'aloteicha" means "all your desires".
[PSA.20.7] Now I have known that Yahveh will save his anointed one. He will answer him from the heavens of his holiness with strengths. Salvation is his right hand’s. [§]
atah yada'ti ki hoshi'a Yahveh meshicho ya'anehu mishamei kadsho bigvurot yesha' ymino.
This verse contains several key names and terms. "atah" means now. "yada'ti" means I have known. "ki" means that. "hoshi'a" is a verb meaning to save. "Yahveh" is the proper name of God. "meshicho" means his anointed one, or Messiah. "ya'anehu" means He will answer him. "mishamei" means from the heavens. "kadsho" means his holiness. "bigvurot" means with strengths or might. "yesha'" means salvation. "ymino" means his right hand.
[PSA.20.8] These are in chariots, and these are in horses, but we in the name of Yahveh, our Gods, will remember. [§]
Elleh barechev ve-elleh bassusim va-anachnu beshem-Yahveh Elohimenu nazkir.
This verse lists chariots and horses, then contrasts them with a declaration of remembering Yahveh, the Gods, their God. "Elleh" means "these." "Barechev" means "in chariots." "Bassusim" means "in horses." "Anachnu" means "we." "Beshem" means "in the name of." "Yahveh" is the proper name of God. "Elohimenu" means "our Gods." "Nazkir" means "we will remember," or "we will mention."
[PSA.20.9] They knelt and fell, but we arose and were encouraged. [§]
hemma kar'u venafalu vaanachnu kamnu vanit'oded.
“hemma” is a pronoun meaning “they”. “kar’u” means “they knelt” or “they bowed”. “venafalu” means “and they fell”. “va’anachnu” means “and we”. “kamnu” means “we arose” or “we stood up”. “vanit’oded” means “and we were encouraged” or “and we were strengthened”.
[PSA.20.10] Yahveh, save! The king will answer us in the day we call. [§]
Yahveh hoshiya, ha-melech ya'aneinu be-yom koreinu.
This verse consists of several parts. "Yahveh" is the proper name of God. "hoshiya" is a verb meaning "save". "ha-melech" means "the king". "ya'aneinu" means "answer us". "be-yom" means "in the day". "koreinu" means "our calling/crying". Thus, the verse is a plea for God to save and for the king to answer when called upon.
PSA.21
[PSA.21.1] To the victorious one, a psalm of David. [§]
La-men-at-seach, Miz-mor le-da-vid.
This verse is a superscription to Psalm 3. "La-men-at-seach" is a musical term, likely meaning 'to the victorious one' or 'for the director of music'. "Mizmor" means psalm, a song typically sung with instrumental accompaniment. "Le-david" means 'to David', indicating authorship or dedication.
[PSA.21.2] Yahveh, in Your strength, a king will rejoice, and in Your deliverance, how greatly will he exult. [§]
Yahveh be'oz'cha yismach melech u'bishu'atcha mah yagil me'od.
This verse speaks of a king rejoicing in Yahveh’s power and greatly exulting in Yahveh’s deliverance. 'Oz' refers to strength or power. 'Shu'ah' means deliverance or salvation. 'Melech' means king. 'Yagil' means to rejoice or exult. 'Me'od' means greatly or very.
[PSA.21.3] The desire of his heart you gave to him, and you did not restrain his lips. Selah. [§]
ta'avat livvo nata'ta lo va'areshet sefataw bal-mana'ta selah.
This verse describes God granting a person’s desire and not restraining their speech. ‘Ta’avat’ means desire. ‘Livvo’ means his heart. ‘Nata’ta’ means you gave. ‘Lo’ means to him. ‘Va’areshet’ means and you restrained. ‘Sefataw’ means his lips. ‘Bal-mana’ta’ means not restrained. ‘Selah’ is a musical notation often translated as ‘pause’ or ‘forever.’
[PSA.21.4] For you will meet good blessings ahead of them, you will establish a jewel-crown on his head. [§]
ki-te-kad-men-nu bir-khoht tov ta-sheet le-rosh-o at-eret paz.
This verse speaks of blessings preceding a person. 'ki' means 'for' or 'because'. 'te-kad-men-nu' means 'you will meet them ahead', or 'you will go before them'. 'bir-khoht' means 'blessings'. 'tov' means 'good'. 'ta-sheet' means 'you will establish' or 'you will found'. 'le-rosh-o' means 'on his head'. 'at-eret' means 'a crown'. 'paz' means 'lapis lazuli', a precious stone often translated as 'jewel'.
[PSA.21.5] Lives he asked from you, you gave to him; length of days, world and forever. [§]
khah-yeem shah-ahl mee-mekh-ah nah-tah-tah loh oh-rek yah-meem oh-lahm vah-ed
This verse consists of several words. 'khah-yeem' means 'lives'. 'shah-ahl' means 'asked'. 'mee-mekh-ah' means 'from you'. 'nah-tah-tah' means 'you gave'. 'loh' means 'to him'. 'oh-rek yah-meem' means 'length of days'. 'oh-lahm vah-ed' means 'world and forever'. The verse describes something that was asked for and given: life and long days.
[PSA.21.6] Great is his glory in your salvation, splendor and majesty you bestow upon him. [§]
gadol k'vodo bishuat'cha hod v'hadar t'shaveh alav.
This verse describes the greatness of God's glory in salvation, and the splendor and majesty that are bestowed upon him. 'Gadol' means great. 'K'vodo' means his glory. 'Bishuat'cha' means in your salvation. 'Hod' means splendor. 'V'hadar' means and majesty. 'T'shaveh' means you bestow. 'Alav' means upon him.
[PSA.21.7] Because you will establish blessings for eternity, you will make your face shine with joy. [§]
kee-teh-shee-teh-hoo beh-rah-koht lah-ahd teh-hah-deh-hoo beh-seem-hah et-pah-neh-khah
This verse speaks of establishing blessings for all time and causing a face to shine with joy. "teeshitehu" comes from the root meaning to establish or found. "berakhot" means blessings. "lahad" means forever or eternally. "techadehu" comes from a root meaning to renew, refresh, or make shine. "b'simcha" means with joy. "et panecha" means your face.
[PSA.21.8] For the king trusts in Yahveh and in the kindness of the Highest, he will not be moved. [§]
ki-ha-me-lech bo-tech bah-Yahveh oo-ve-che-sed el-yon bal-yee-mot.
This verse discusses the king's trust. 'ki' means 'for' or 'because'. 'ha-me-lech' means 'the king'. 'bo-tech' means 'trusts'. 'bah-Yahveh' means 'in Yahveh'. 'oo' means 'and'. 've-che-sed' means 'and in kindness'. 'el-yon' means 'the highest'. 'bal-yee-mot' means 'will not be moved'.
[PSA.21.9] Your hand will find all of your enemies. Your right hand will find your haters. [§]
tim-tsah yah-deh-kah leh-chol oy-veh-kah ymee-ne-kah tim-tsah so-neh-kah
This verse describes God finding and dealing with enemies and haters. 'tim-tsah' means 'find'. 'yah-deh-kah' is 'your hand'. 'leh-chol' means 'to all'. 'oy-veh-kah' is 'your enemies'. 'ymee-ne-kah' is 'your right hand'. 'so-neh-kah' is 'your haters'. The structure indicates a parallel construction, repeating the finding action with different instruments (hand/right hand) and targets (enemies/haters).
[PSA.21.10] Set them up like a furnace of fire, at the time of your presence, Yahveh. In his anger he will swallow them up, and the fire will consume them. [§]
təšîtēmō | kətanūr ’ēš lə‘ēt pānêḵā Yahveh bə’appō yəballe‘ēm wəto’khlēm ’ēš.
This verse uses a command form, instructing someone to set something up like a furnace of fire. The phrase "lə‘ēt pānêḵā" refers to "at the time of your face", which idiomatically means "in your presence". "Yahveh" is the proper name of God. "bə’appō" means "in his anger." "yəballe‘ēm" is a verb meaning "he will swallow them up." "wəto’khlēm ’ēš" means "and the fire will consume them."
[PSA.21.11] The fruit of the womb will be removed from the land, and their seed from among the children of man. [§]
pir'yamo me'eretz te'aved vezar'am mib'nei adam
This verse describes the fruit of the womb being removed from the land and their seed from among the children of man. "Pir'yamo" refers to the fruit of the womb. "Me'eretz" means "from the land". "Te'aved" means "destroyed" or "lost". "Vezar'am" means "and their seed". "Mib'nei adam" means "from the children of man".
[PSA.21.12] Because evil has turned toward you, they thought a plan, but they were not able. [§]
kee-nah-too ah-lay-kah rah-ah; khash-voo meh-zee-mah bal-yu-khah-loo.
This verse consists of several words. 'Kee' means 'because' or 'for'. 'Nah-too' means 'turned' or 'inclined'. 'Ah-lay-kah' means 'toward you'. 'Rah-ah' means 'evil' or 'bad'. 'Khash-voo' means 'they thought' or 'they devised'. 'Meh-zee-mah' means 'a plan' or 'a scheme'. 'Bal-yu-khah-loo' means 'they were not able' or 'they could not'.
[PSA.21.13] For you will place Shechem in your abundance, you will grant grace before them. [§]
kee teshitemoh shekhem b'meitareycha t'khonen al-panehem
This verse contains several words needing literal translation. "kee" means 'because' or 'for'. "teshitemoh" is a verb form meaning 'you will place' or 'you will set'. "shekhem" means 'Shechem'. "b'meitareycha" translates to 'in your abundance' or 'in your plenty'. "t'khonen" means 'you will favor' or 'you will grant grace'. "al-panehem" means 'upon their faces' or 'before them'.
[PSA.21.14] Be exalted, Yahveh, with your strength. We will sing and psalm your power. [§]
roomah Yahveh be-ooz-keh-cha na-shee-rah oo-nezam-mer-ah gboo-rah-teh-cha
roomah is a verb meaning "be exalted" or "rise up". Yahveh is the proper name of God. be-ooz-keh-cha means "with your strength" or "in your power". na-shee-rah is a verb meaning "we will sing". oo-nezam-mer-ah means "and we will psalm" or "and we will play music". gboo-rah-teh-cha means "your might" or "your power".
PSA.22
[PSA.22.1] To the one who leads, upon the doe of the dawn, a psalm of David. [§]
La-menatseach al-ayelet ha-shachar mizmor le-David.
This is a musical direction and a title. 'La-menatseach' means 'to the one who leads'. 'Al-ayelet ha-shachar' literally translates to 'upon the doe of the dawn' and is understood to be a musical notation or perhaps a specific melody. 'Mizmor le-David' means 'a psalm of David'.
[PSA.22.2] God God why have you forsaken me, distant from my salvation, words of my crying out. [§]
Eli Eli lama azavtani rachok mishuati divrei shaagati
This verse is spoken by Jesus on the cross. "Eli" appears twice and is a variation of "El", meaning God. "Lama" means why. "Azavtani" is a verb meaning you have forsaken me. "Rachok" means distant. "Mishuati" means my salvation. "Divrei" means words of. "Shaagati" means my roaring or crying out.
[PSA.22.3] My God, I call during the day, and you do not answer. And at night, there is no silence for me. [§]
Elohai ekra yomam velo ta'aneh velaila velo dumiyah li.
Elohai is a combination of Eloh (God) and the possessive pronoun 'ai (my). Thus, 'my God'. Ekra means 'I call'. Yomam means 'day'. Velo means 'and not'. Ta'aneh means 'you answer'. Laila means 'night'. Dumiyah means 'silence'. Li means 'to me'.
[PSA.22.4] And you are holy, dwelling in the praises of Israel. [§]
ve-atah kah-dosh yoh-shev teh-hill-ot yis-rah-el
This verse consists of several parts. 've-atah' means 'and you'. 'kah-dosh' means 'holy'. 'yoh-shev' means 'dwelling' or 'sitting'. 'teh-hill-ot' means 'praises'. 'yis-rah-el' is the name 'Israel'. Thus, the verse speaks of God and his dwelling among the praises of Israel.
[PSA.22.5] In you, our fathers trusted; they trusted, and you delivered them. [§]
be-cha bat-chu a-vo-tei-nu bat-chu va-te-pal-te-mo
This verse consists of several components. "be-cha" means "in you". "bat-chu" means "they trusted". "a-vo-tei-nu" means "our fathers". "va-te-pal-te-mo" means "and you delivered them". The verse states that our fathers trusted in God, and God delivered them.
[PSA.22.6] To you they cried out and were saved. In you they trusted and were not ashamed. [§]
Eleicha za'aku ve nimlatu, becha bat'chu velo boshu.
This verse consists of several words. 'Eleicha' means 'to you'. 'Za'aku' means 'they cried out'. 'Ve nimlatu' means 'and they were saved'. 'Becha' means 'in you'. 'Bat'chu' means 'they trusted'. 'Ve lo boshu' means 'and they were not ashamed'. The verse describes people calling out to God, being saved by God, trusting in God, and not experiencing shame as a result.
[PSA.22.7] And I am a worm, and not a man, a reproach of mankind and despised by the people. [§]
ve-anochi tola'at ve-lo-ish cherpat adam u-vezui am.
This verse expresses a profound sense of humility and worthlessness. "Anochi" means "I". "Tola'at" literally means "worm". "Lo-ish" means "not a man". "Cherpat" means "reproach". "Adam" means "man". "U" means "and". "Vezui" means "despised". "Am" means "people". Therefore, the speaker identifies as being like a worm, not a man, a reproach of mankind, and despised by the people.
[PSA.22.8] All my seers mock me, they scorn with language, they shake their head. [§]
kal-ro'i yal'igu li, yaf'tiru b'safah yan'iu rosh.
This verse contains several words. "Kal" means "all." "Ro'i" means "my seers" or "those who see me." "Yal'igu" means "they mock." "Li" means "to me." "Yaf'tiru" means "they puff out" or "they scorn." "B'safah" means "with a lip" or "with language." "Yan'iu" means "they shake." "Rosh" means "head."
[PSA.22.9] Roll to God, Yahveh will deliver him. He will rescue him, for He takes pleasure in him. [§]
gol el-Yahveh yip-al-teh-hu ya-tzee-leh-hu ki kha-fetz bo
This verse consists of several parts. "gol" means 'roll' or 'turn'. "el" is 'to' or 'towards'. "Yahveh" is the proper name of God. "yip-al-teh-hu" means 'He will deliver him'. "ya-tzee-leh-hu" means 'He will rescue him'. "ki" means 'for' or 'because'. "kha-fetz" means 'desire' or 'pleasure'. "bo" means 'in him'. Therefore, the verse indicates that someone should turn to God, and God will deliver and rescue them because God desires them.
[PSA.22.10] For you are my protector from the womb, my trust upon the breasts of my mother. [§]
kee-at-tah go-chee mee-bah-ten mahv-tee-chee al-shdeh-ee im-mee
This verse contains several key names and descriptive words. "Atah" means 'you'. "Gochi" is derived from the root meaning 'to protect', but is best translated as 'my protector'. "Mibaten" means 'from the womb'. "Mavtichi" means 'my trust'. "Shdeh-ee immi" means 'the breasts of my mother'. The verse describes a reliance established from birth.
[PSA.22.11] Upon you I have been cast from the womb, from my mother's belly, my God, you are. [§]
ah-lay-kah hah-shlahk-tee may-rah-hem mee-beh-ten im-mee el-ee ah-tah
This verse consists of several parts. "ah-lay-kah" means "upon you". "hah-shlahk-tee" means "I have cast". "may-rah-hem" means "from the womb". "mee-beh-ten" means "from the belly". "im-mee" means "my mother". "el-ee" means "my God". "ah-tah" means "you are". The verse is a statement of dependence from birth.
[PSA.22.12] Do not distance Yourself from me, for distress is near. For there is no helper. [§]
al-tir-chak mee-men-nee kee-tzar-ah krov-ah kee-en o-zer
This verse is a plea not to be abandoned in times of trouble. "al-tirchak" means "do not remove yourself" or "do not distance yourself". "mee-men-nee" means "from me". "kee-tzar-ah" means "for distress". "krov-ah" means "is near". "kee-en" means "for there is not". "o-zer" means "helper".
[PSA.22.13] Many bulls have surrounded me, the strong ones of Bashan have encompassed me. [§]
səḇāḇūnī pārim rabīm ʾabbīrê ḇāšān kiṯərūnī
This verse uses metaphorical language describing enemies surrounding the speaker. "səḇāḇūnī" means "they have surrounded me". "pārim" means "wild oxen" or "bulls", used here as a metaphor for powerful enemies. "rabīm" means "many". "ʾabbīrê" means "strong ones" or "powerful ones". "ḇāšān" refers to the region of Bashan, known for its large and strong cattle, again used metaphorically. "kiṯərūnī" means "they have encompassed me" or "they have surrounded me".
[PSA.22.14] They have opened their mouth against me, a lion tearing and roaring. [§]
pah-tsoo ah-lai pee-hem ah-ree-eh toh-ref veh-shoh-eg
This verse describes enemies surrounding and attacking the speaker. "Pah-tsoo" means "they have opened". "Ah-lai" means "against me". "Pee-hem" means "their mouth". "Ah-ree-eh" means "lion". "Toh-ref" means "tearing". "Veh-shoh-eg" means "and roaring".
[PSA.22.15] Like waters, I have been poured out, and all my bones are scattered. My heart was like wax, melted within me. [§]
kah-mah-yim nish-pahk-tee veh-heet-pah-red-oo kol-ahz-moh-tai hah-yah leeb-bee kah-duh-nawg nah-mess beh-tohkh meh-ah.
This verse uses several descriptive metaphors to express extreme emotional and physical distress. "kah-mah-yim" means "like waters". "nish-pahk-tee" means "I have been poured out". "veh-heet-pah-red-oo" means "and scattered". "kol-ahz-moh-tai" means "all my bones". "hah-yah leeb-bee" means "my heart was". "kah-duh-nawg" means "like wax". "nah-mess" means "melted". "beh-tohkh meh-ah" means "within me". The verse describes a feeling of being completely overwhelmed, broken, and dissolving from the inside.
[PSA.22.16] My strength is dried up like dust, and my tongue is glued to my palate, and to the dust of death you will prostrate me. [§]
yah-besh kah-heresh koh-hee oo-lesh-oh-nee mood-bahk mahl-koh-hay veh-lah-ah-far-mah-vet tish-peh-teh-nee
This verse uses poetic language to describe a state of extreme weakness and inability to speak. 'Yahbesh' refers to being dry or withered. 'Kaheres' means like dust or clay. 'Kohee' means my strength. 'Uleshonee' means and my tongue. 'Moodbak' means glued or stuck fast. 'Malkohai' means my palate. 'Velafar-mavet' means and to the dust of death. 'Tishphteni' means you will pour me out, or prostrate me.
[PSA.22.17] For dogs have surrounded me, a company of evildoers has encircled me. Like a lion, my hands and my feet. [§]
ki sevavuni kelavim adat m’re’im hikifu-ni ka-ari yadai ve-raglai
This verse describes being surrounded by hostile people. 'ki' means 'for' or 'because'. 'sevavuni' means 'they have surrounded me'. 'kelavim' means 'dogs', used metaphorically for enemies. 'adat' means 'assembly' or 'company'. 'm’re’im' means 'evil ones' or 'doers of evil'. 'hikifu-ni' means 'they have encircled me'. 'ka-ari' means 'like a lion'. 'yadai' means 'my hands'. 've-raglai' means 'and my feet'.
[PSA.22.18] I will recount all of my bones. They will look, and they will see in me. [§]
a-sah-peh-r kol-atz-mo-tai, heh-mah yah-vee-too, yir-eh-u bee.
This verse describes someone recounting all of their bones, and those bones looking and seeing in them. "a-sah-peh-r" means "I will recount". "kol" means "all". "atz-mo-tai" means "my bones". "heh-mah" means "they". "yah-vee-too" means "will look". "yir-eh-u" means "they will see". "bee" means "in me".
[PSA.22.19] They will divide the garments among them, and they will cast lots upon the garments. [§]
yekhal-koo beg-ah-dai lah-hem ve-al-leb-oo-shee yah-peel-oo go-rahl
This verse describes the casting of lots for garments. "yekhal-koo" means they will divide. "beg-ah-dai" means garments. "lah-hem" means to them. "ve-al-leb-oo-shee" means and upon the garments. "yah-peel-oo" means they will cast. "go-rahl" means a lot.
[PSA.22.20] And you, Yahveh, do not be far. My God, be quick to help me. [§]
ve-atah Yahveh al-tirchak ei-looti le-ezrati khusha.
This verse consists of several parts. 've-atah' means 'and you'. 'Yahveh' is the proper name of God. 'al-tirchak' means 'do not be far'. 'ei-looti' means 'my God'. 'le-ezrati' means 'to my help'. 'khusha' means 'hurry' or 'be quick'. Thus, the verse is a plea to God not to be distant but to quickly come to the speaker's aid.
[PSA.22.21] Deliver my soul from the sword, from the hand of a dog, my solitary one. [§]
hat-tsi-lah meh-herev naf-shi mi-yad-kelev yeh-hee-da-tee
This verse is a plea for deliverance. "hat-tsi-lah" is an imperative, meaning 'deliver'. "meh-herev" means 'from the sword'. "naf-shi" means 'my soul'. "mi-yad-kelev" means 'from the hand of a dog'. "yeh-hee-da-tee" means 'my solitary one', referring to a beloved or someone vulnerable.
[PSA.22.22] Deliver me from the mouth of the lion and from the horns of the wild oxen, you answered me. [§]
ho-shee-ay-nee mee-pee ar-yeh vee-mee-kar-nay reem ah-nee-tah-nee.
This verse contains several key words. "hoshiayeni" is a plea for salvation or deliverance. "pee" means mouth. "aryeh" means lion. "mee" means from. "karnei" means horns. "reem" refers to wild oxen or unicorns. "anitani" means you answered me.
[PSA.22.23] I will recount your name to my brothers, in the midst of the assembly I will praise you. [§]
a-sap-peh-rah shih-meh-kah leh-eh-chai be-toch kah-hal ah-ah-leh-leh-kah.
This verse consists of several words. "a-sap-peh-rah" means 'I will recount'. "shih-meh-kah" means 'your name'. "leh-eh-chai" means 'to my brothers'. "be-toch" means 'in the midst of'. "kah-hal" means 'assembly'. "ah-ah-leh-leh-kah" means 'I will praise you'. The verse is a declaration of intention to proclaim God's name and praise God in a gathering of people.
[PSA.22.24] You who fear Yahveh, praise Him! All the offspring of Jacob, honor Him, and take refuge with Him, all the offspring of Israel. [§]
yir'ei yevaveh haleluhu kol-zera ya'akov kabeduhu vegu'ru mimenu kol-zera yisra'el.
This verse addresses those who fear Yahveh and instructs them to praise Him. It calls upon all the offspring of Jacob to honor Him and to seek refuge in Him, encompassing all the offspring of Israel. The words 'zera' and 'yisra'el' both refer to offspring or seed, implying descendants.
[PSA.22.25] For the Gods do not despise, nor abhor the affliction of the poor, nor hides their face from him, and when he pleads to the Gods, they hear. [§]
kee loh-vah-zah veh-loh shiq-atz eh-noot ah-nee veh-loh his-teer pah-nahv mee-men-noo ooh-veh-shav-vo-oh eh-lahv sha-may.
This verse speaks of God’s compassion for the afflicted. “bazah” means to despise, “shiqqatz” means to abhor, “enoot” means affliction or humility, “ani” means the poor or afflicted, “histir” means to hide, “panav” means his face, “mennu” means from him, “shavvo” means his cry or plea, and “elahv” means to him and “shamea” means he hears.
[PSA.22.26] My praise comes from you in a great assembly. I will pay my vows before those who fear Yahveh. [§]
may-it-kha, teh-hee-lah-tee beh-kah-hal rav; ned-ah-rai ah-shah-lem neged yer-eh-av.
This verse comes from Psalm 22:25. "May-it-kha" means "from you". "Teh-hee-lah-tee" means "my praise". "Beh-kah-hal rav" means "in a great assembly". "Ned-ah-rai" means "my vows". "Ah-shah-lem" means "I will pay". "Neged yer-eh-av" means "before those who fear him".
[PSA.22.27] The humble will eat and be satisfied, those who seek Yahveh will praise Him, may your hearts live forever. [§]
Yo-kh'lu a-na-vim ve-yis-ba-u ye-hal-lu ye-ho-vah dor-sha-vim ye-khi le-vav-khem la-ad.
This verse describes the humble being fed and satisfied, and those who seek Yahveh praising Him, with their hearts living forever. 'Yo-kh'lu' is a verb meaning 'they eat'. 'A-na-vim' refers to the humble. 'Ve-yis-ba-u' means 'and they are satisfied'. 'Ye-hal-lu' means 'they praise'. 'Ye-ho-vah' is a specific name for God. 'Dor-sha-vim' refers to those who seek God. 'Ye-khi' means 'may it live' or 'may live'. 'Le-vav-khem' means 'your heart'. 'La-ad' means 'forever'.
[PSA.22.28] They will remember and return to Yahveh, all the ends of the earth, and they will worship before you, all families of nations. [§]
yiz-ker-oo v'ya-shoo-voo el-yeh-veh-ah kol-af-sei-ah-retz v'yish-ta-ha-voo le-fa-nev-kah kol-mish-pa-hot go-yim.
This verse calls for all the ends of the earth to remember and return to Yahveh, and all families of the nations to worship before Him. "יִזְכְּרוּ" (yiz-ker-oo) means "they will remember". "וְיָשֻׁ֣בוּ" (v'ya-shoo-voo) means "and they will return". "אֶל־יְ֭הוָה" (el-yeh-veh-ah) means "to Yahveh". "כָּל־אַפְסֵי־אָ֑רֶץ" (kol-af-sei-ah-retz) means "all the ends of the earth". "וְיִֽשְׁתַּחֲו֥וּ" (v'yish-ta-ha-voo) means "and they will worship". "לְ֝פָנֶ֗יךָ" (le-fa-nev-kah) means "before you". "כָּֽל־מִשְׁפְּח֥וֹת גּוֹיִֽם" (kol-mish-pa-hot go-yim) means "all families of nations".
[PSA.22.29] For to Yahveh belongs the kingdom, and He rules among the nations. [§]
ki la-yahveh ha-melucha u-moshel ba-goyim.
This verse states that the kingdom belongs to Yahveh, and that He rules among the nations. 'ki' means 'for' or 'because'. 'la-' is a preposition meaning 'to' or 'belonging to'. 'yahveh' is the proper name of God. 'ha-' is the definite article, 'the'. 'melucha' means 'kingdom' or 'rule'. 'u-' is 'and'. 'moshel' means 'ruler' or 'one who rules'. 'ba-' means 'in' or 'among'. 'goyim' means 'nations' or 'gentiles'.
[PSA.22.30] They ate and they bowed down. All the fat of the earth will prostrate themselves before him. All those who descend into dust will bow. And his soul did not live. [§]
akhlu vayishtakhavu kol-dishnei-eretz lifanav yikhr'u kol-yorde-afar vnafsho lo khaya.
This verse describes a scene of worship and submission before a divine being. "Akhlu" means "they ate". "Vayishtakhavu" means "and they bowed down". "Kol-dishnei-eretz" means "all the fat of the earth". "Lifanav" means "before him". "Yikhr'u" means "they will prostrate". "Kol-yorde-afar" means "all those who descend into dust". "Vnafsho lo khaya" means "and his soul did not live". It appears to be describing a situation where beings prostrate themselves before God, and something or someone's soul does not survive.
[PSA.22.31] Offspring will serve him, it will be recounted to my Lord for the generation. [§]
zeh-rah ya-av-deh-noo yees-sah-far la-ah-do-nai la-door
The verse discusses offspring serving a lord and being recounted to the lord for a generation. "Zeh-rah" means seed or offspring. "Ya-av-deh-noo" means they will serve. "Yees-sah-far" means it will be recounted or told. "La-ah-do-nai" means to my Lord. "La-door" means to the generation.
[PSA.22.32] Let them come and tell of the righteousness of Yahveh to a people who are born, for He did [it]. [§]
ya-vo-u ve-ya-gi-du tzid-kat-o le-am no-lad ki a-sa
This verse uses several important names and verbs. "ya-vo-u" means "they come". "ve-ya-gi-du" means "and they tell". "tzid-kat-o" refers to the righteousness of a particular being, in this case, Yahveh. "le-am" means "to a people". "no-lad" means "born". "ki" means "for" or "because". Finally, "a-sa" means "He did". Therefore, the verse is speaking about people coming and telling of Yahveh's righteousness to a people that are born because He did.
PSA.23
[PSA.23.1] A psalm belonging to David. Yahveh is my shepherd, I shall not want. [§]
Mizmor le-David. Yahveh ro'i lo echsar.
Mizmor means 'psalm' or 'song'. Le-David means 'belonging to David' or 'of David'. Yahveh is the proper name of God. Ro'i means 'my shepherd'. Lo echsar means 'I shall not want' or 'I will not lack'.
[PSA.23.2] In green pastures, He makes me lie down. Upon the waters of rests, He leads me. [§]
bin'ot desha yarbitseini al-mei menuchot yenahaleini.
This verse contains several words requiring literal translation. 'Bin'ot' means 'in green pastures'. 'Desha' means 'grass' or 'herbage'. 'Yarbitseini' means 'He makes me lie down' or 'He causes me to rest'. 'Al-mei' means 'on waters of' or 'upon the waters of'. 'Menuchot' means 'rests' or 'repose'. 'Yenahaleini' means 'He leads me' or 'He guides me'.
[PSA.23.3] My soul, He restores. He leads me in paths of righteousness for the sake of His name. [§]
naf-shee yish-oh-vev, yan-cheh-nee beh-mahg-leh-lee-tseh-dek leh-mah-an shmoh.
This verse contains several key words. "Nafshi" means "my soul." "Yeshovev" means "He restores." "Yancheiní" means "He leads me." "Bema’galei" means "in circles of" or "in paths of." "Tzedek" means "righteousness." "Lema’an" means "for the sake of" or "for." "Shmo" means "His name."
[PSA.23.4] Even though I walk in the valley of death shadow, I will not fear evil, for you are with me. Your rod and your staff, they will comfort me. [§]
gam ki-elech begai tzalmavet lo-ira ra ki-ata imadi shivtecha u'mish'antecha hema yenachamuni
This verse contains several key names for God and descriptive phrases. 'Gam' means 'also' or 'even'. 'Ki' means 'for' or 'because'. 'Elech' means 'I walk'. 'Begai' means 'in the valley'. 'Tzalmavet' means 'of death shadow', or 'darkness'. 'Lo-ira' means 'I will not fear'. 'Ra' means 'evil'. 'Ki-ata' means 'for you are'. 'Imadi' means 'with me'. 'Shivtecha' means 'your rod'. 'U'mish'antecha' means 'and your staff'. 'Hema' means 'they'. 'Yenachamuni' means 'will comfort me'.
[PSA.23.5] You prepare a table before me in the presence of my enemies. You have fattened my head with oil, my cup overflows. [§]
ta'aroch l'fanai shulchan neged tsor'rai dishanta bashemen ro'shi kosi revaya
This verse describes a scene where the speaker is provided with a lavish feast in the presence of their enemies. "Ta'aroch" means "you prepare". "L'fanai" means "before me". "Shulchan" means "table". "Neged" means "against". "Tsor'rai" means "my enemies". "Dishanta" means "you have fattened". "Bashemen" means "with oil". "Ro'shi" means "my head". "Kosi" means "my cup". "Revaya" means "overflows".
[PSA.23.6] But goodness and loving kindness will pursue me all the days of my life, and I will dwell in the house of Yahveh for the length of days. [§]
akh tov vekhesed yirdfoniy kol yemei khayay veshavti bebeyt Yahveh leorekh yamim.
This verse speaks of goodness and loving kindness pursuing the speaker throughout their life, and their desire to dwell in the house of Yahveh for many days. 'Akh' is a conjunction meaning 'but' or 'only'. 'Tov' means 'good'. 'Ve' means 'and'. 'Khesed' means 'loving kindness'. 'Yirdfoniy' means 'they will pursue me'. 'Kol' means 'all'. 'Yemei' means 'days of'. 'Khayay' means 'my life'. 'Veshavti' means 'and I will dwell'. 'Bebeyt' means 'in the house of'. 'Yahveh' is the personal name of God. 'Leorekh' means 'for the length of'. 'Yamim' means 'days'.
PSA.24
[PSA.24.1] A Psalm of David. To Yahveh belong the earth and everything in it, the world and those who live in it. [§]
Ləḏāwiḏ mizmor la-Yahveh ha-’āreṣ ū-məlo’āh tevel wəyōšəḇēḇāh.
This verse is a Psalm of David, addressing Yahveh. It states that the earth and its fullness belong to Yahveh, as does the world and those who dwell in it. 'Ləḏāwiḏ' means 'to David'. 'mizmor' means 'Psalm'. 'la-Yahveh' means 'to Yahveh'. 'ha-’āreṣ' means 'the earth'. 'ū-məlo’āh' means 'and its fullness'. 'tevel' means 'the world'. 'wəyōšəḇēḇāh' means 'and its inhabitants'.
[PSA.24.2] For it is He who founded it upon the seas and who establishes it upon the rivers. [§]
kee-hoo-ah al-yah-meem yes-sah-deh-hah vee-al-neh-hah-rote yee-koh-nen-neh-hah
The verse discusses how something was founded upon seas and established upon rivers. 'Kee' means 'for' or 'because'. 'Hoo-ah' is the third-person masculine pronoun referring to 'he', and is used here to refer to God. 'Yah-meem' is the plural of 'yam', meaning 'sea'. 'Yes-sah-deh-hah' is the hiphil perfect form of 'yasad', meaning 'to found' or 'establish'. 'Vee' means 'and'. 'Neh-hah-rote' is the plural of 'nahar', meaning 'river'. 'Yee-koh-nen-neh-hah' is the hiphil perfect form of 'kuwn', meaning 'to establish' or 'prepare'.
[PSA.24.3] Who may ascend the mountain of Yahveh, and who may stand in His holy place? [§]
mee-yah-aleh beh-har-yeh-veh-vah oo-mee-yah-koom bim-kom kah-dohsh-oh.
This verse asks who may ascend the mountain of Yahveh, and who may stand in His holy place. 'Mi' means 'who'. 'Ya'aleh' means 'ascend'. 'Behar' means 'on the mountain'. 'Yehveh' is the proper name of God, Yahveh. 'Oo' is 'and'. 'Yakoom' means 'stand'. 'Bimkom' means 'in the place'. 'Kadosho' means 'His holiness', or 'holy place'.
[PSA.24.4] Clean are his hands and pure is his heart, the one who has not falsely pledged his life, and has not sworn to deceit. [§]
nekee kaf-pah-yim oo-var lev-ahv ah-sher lo-sah-ah la-shav naf-shee ve-lo neesh-bah le-mir-mah.
This verse describes someone with clean hands and a pure heart who has not taken an oath deceitfully. 'Nekee kafpayim' means 'clean of hands' suggesting innocence and not having done wrong. 'Bar levav' means 'pure of heart' meaning sincerity and integrity. 'Lo-nasa la-shav nafshi' means 'not carried falsely my soul' which indicates not making false oaths. 'Lo nishbah le-mirmah' means 'not sworn to deceit'.
[PSA.24.5] He will carry a blessing from Yahveh and righteousness from the Gods of salvation. [§]
yissa berakha meat Yahveh u'tzdaka me'Elohei yish'o.
This verse contains several important divine names. "Yissa" means "he will lift up" or "he will carry". "Berakha" means "blessing". "Meat" means "from". "Yahveh" is the proper name of God. "U" means "and". "Tzdaka" means "righteousness" or "justice". "Me" means "from". "Elohei" means "the Gods" (plural, possessive). "Yish'o" means "salvation".
[PSA.24.6] This is the generation that seeks, those seeking your face, Jacob. Selah. [§]
zeh dor dorshav; מבקשי panecha yaakov selah.
The verse begins with 'zeh dor', meaning 'this generation'. 'Dorshav' comes from the root meaning 'to seek' or 'to inquire', so it describes a generation that seeks. 'Mevaksei panecha' literally means 'those seeking your face', referring to a desire for God's presence or favor. 'Yaakov' is the name Jacob. 'Selah' is a term used in the Psalms, the meaning is unknown, possibly an instruction for musical pausing or emphasis.
[PSA.24.7] Lift up, gates, your heads, and be lifted up, openings of forever, and the king of glory will come. [§]
se'u she'arim r'asheyhem v'hinasu pit'hey olam v'yavo melech hakavod.
This verse consists of imperatives and a future tense verb. 'Se'u' means 'lift up'. 'She'arim' means 'gates'. 'R'asheyhem' means 'their heads'. 'V'hinasu' means 'and be lifted up'. 'Pit'hey' means 'openings of'. 'Olam' means 'eternity' or 'forever'. 'V'yavo' means 'and he will come'. 'Melech' means 'king'. 'Hakavod' means 'the glory'. Therefore, the verse is a command to lift up the gates and their heads and for the openings of forever to be lifted up, and then a statement that a king of glory will come.
[PSA.24.8] Who is this King of Glory? Yahveh is strength and mighty. Yahveh is a mighty warrior in battle. [§]
mee zeh melekh hakavod Yahveh izzuz vegibbor Yahveh gibbor milchama
This verse asks 'Who is this King of Glory?' and then answers by declaring Yahveh to be strong and mighty, a warrior in battle. 'mee' means who, 'zeh' means this, 'melekh' means king, 'hakavod' means the glory. 'Yahveh' is the proper name of God. 'izzuz' means strength. 'vegibbor' means and mighty. 'milchama' means war or battle.
[PSA.24.9] Lift up, gates, your heads, and lift up, openings of forever, and let come the King of the glory. [§]
se'u sh'arim r'sheichem u'se'u p'tachei olam v'yavo melech hakavod.
Let's break down each word: 'se'u' means 'lift up', 'sh'arim' is 'gates' (plural), 'r'sheichem' is 'your heads' (plural), 'u'se'u' is 'and lift up', 'p'tachei' is 'openings' or 'gates' (plural), 'olam' means 'forever' or 'the world', 'v'yavo' means 'and let come', 'melech' is 'king', 'hakavod' means 'the glory'. The verse is an imperative, a command, telling gates and heads to lift up so the King of Glory may enter.
[PSA.24.10] Who is this, the King of glory? Yahveh of hosts, He is the King of glory. Selah. [§]
mi hu zeh melekh hakavod Yahveh tzevaot hu melekh hakavod selah
This verse asks, “Who is this King of glory?” and then answers, “Yahveh of hosts, He is the King of glory.” Each word is translated directly. “mi” means “who”, “hu” means “he/it/this”, “zeh” means “this”, “melekh” means “king”, “hakavod” means “the glory”, “Yahveh” is the proper name of God, “tzevaot” means “of hosts” or “of armies”, and “selah” is a musical term, likely indicating a pause or emphasis.
PSA.25
[PSA.25.1] To David, to you, Yahveh, my soul I lift up. [§]
ledavid eleicha yahveh nafshi essa
This verse is addressed 'to David'. 'Eleicha' means 'to you'. 'Yahveh' is the proper name of God. 'Nafshi' means 'my soul'. 'Essa' means 'I lift up'. Therefore, the verse is about David lifting up his soul to God.
[PSA.25.2] My Gods, in you I have trusted. Let me not be ashamed. Let my enemies not rejoice at my expense. [§]
Elohai b’cha vatachti al-evosha al-ya’altzu oy’vai li.
Elohai is ‘my Gods’. B’cha means ‘in you’. Vatachti means ‘I trusted’. Al-evosha means ‘not be ashamed’. Al-ya’altzu means ‘not rejoice’. Oy’vai means ‘my enemies’. Li means ‘to me’. This verse expresses trust in the Gods and a plea that the speaker’s enemies will not rejoice at their downfall.
[PSA.25.3] Also, all those who hope to you will not be ashamed; the faithless will be ashamed, empty. [§]
Gam kol-kovecha lo yevoshu, yevoshu habbogeidim reikam.
This verse contains several key words. "Gam" means also or even. "Kol" means all. "Kovecha" is a construct phrase meaning "your hopes" or "those who hope to you". "Lo yevoshu" means they will not be ashamed. "Yevoshu" means they will be ashamed. "Habbogeidim" means the betrayers or the faithless. "Reikam" means empty or in vain. The verse speaks of the faithfulness of God and the ultimate shame of those who are unfaithful.
[PSA.25.4] Show me your ways, Yahveh, and teach me your paths. [§]
de-ra-che-cha ye-ho-vah ho-dee-ay-nee o-ro-cho-te-cha lam-de-nee.
This verse is a plea for guidance. "de-ra-che-cha" means "your ways". "ye-ho-vah" is the name of God, Yahveh. "ho-dee-ay-nee" means "make me know". "o-ro-cho-te-cha" means "your paths". "lam-de-nee" means "teach me". The verse is a direct address to Yahveh, requesting instruction.
[PSA.25.5] Guide me in your truth and teach me, for you are my God of salvation. I have hoped in you all the day. [§]
hadrikehni ba'amitecha velamdeini ki-atah elohai yish'i otcha kiviti kol-hayom
This verse is a plea for guidance and instruction. "Hadrikehni" means "guide me." "Ba'amitecha" means "in your truth." "Velamdeini" means "and teach me." "Ki-atah" means "for you are." "Elohai" means "my God." "Yish'i" means "my salvation." "Otcha" means "you." "Kiviti" means "I have hoped." "Kol-hayom" means "all the day".
[PSA.25.6] Remember your compassion, Yahveh, and your lovingkindness, for they are from eternity. [§]
zekhor rachamecha Yahveh vachasidecha ki meolam hema
This verse is a plea for God to remember His compassion and lovingkindness, acknowledging that these qualities are eternal. "Zekhor" means remember. "Rachamecha" is your compassion. "Yahveh" is the proper name of God. "Vachasidecha" is your lovingkindness. "Ki" means for or because. "Meolam" means from eternity or forever. "Hema" means they are.
[PSA.25.7] My sins of youth and my transgressions, do not remember. According to your kindness, remember me to yourself. For the sake of your goodness, Yahveh. [§]
chatto'ot ne'uray ufish'ay al-tizkor k'chasdekha zekar-li-atah l'ma'an tuv'kha Yahveh.
This verse contains several key words. 'Chatto'ot' refers to sins, specifically missed marks or errors. 'Ne'uray' means my youth. 'Fish'ay' refers to transgressions, rebellions, or violations. 'Al-tizkor' is a negative command meaning 'do not remember'. 'K'chasdekha' means 'according to your kindness'. 'Zekar-li-atah' translates to 'remember for me to you', or 'remember me to yourself'. 'L'ma'an' means 'for the sake of'. 'Tuv'kha' means your goodness. 'Yahveh' is the proper name of the God of Israel.
[PSA.25.8] Good and upright is Yahveh, therefore he instructs sinners in the way. [§]
tov-ve-yasha Yahveh al-ken yoreh hatta'im ba-darech
This verse describes Yahveh as good and upright, and consequently, as one who instructs sinners in the proper path. 'Tov' means good. 'Ve' means and. 'Yasha' means upright or straight. 'Yahveh' is the proper name of God. 'Al-ken' means therefore or consequently. 'Yoreh' means to teach or instruct. 'Hatta'im' means sinners. 'Ba-darech' means in the way or in the path.
[PSA.25.9] God guides humble people in justice, and He will teach humble people His way. [§]
yad-rekh ah-nah-veem bah-mish-paht vee-yil-amehd ah-nah-veem dar-khoh.
This verse discusses how God guides the humble. "yad-rekh" means to guide or teach. "ah-nah-veem" means humble people. "bah-mish-paht" means in justice or rightness. "vee-yil-amehd" means and He will teach. "dar-khoh" means His way.
[PSA.25.10] All the ways of Yahveh are lovingkindness and truth to those who keep his covenant and his testimonies. [§]
kal-arkhot YHVH khesed ve-emet le-notzrei brit-o ve-edotav.
This verse discusses the ways of Yahveh. "kal" means 'all'. "arkhot" means 'ways'. "YHVH" is the proper name of God. "khesed" means 'lovingkindness' or 'steadfast love'. "ve" is 'and'. "emet" means 'truth'. "le" is 'to'. "notzrei" means 'those who keep'. "brit-o" means 'his covenant'. "ve" is 'and'. "edotav" means 'his testimonies'.
[PSA.25.11] For the sake of your name, Yahveh, and you will forgive my iniquity, for great it is. [§]
l'ma'an shimekha Yahveh v'salachta la'avoni ki rav hu
This verse is a plea for forgiveness. 'l'ma'an' means 'for the sake of'. 'shimekha' means 'your name'. 'Yahveh' is the proper name of God. 'v'salachta' means 'and you will forgive'. 'la'avoni' means 'my iniquity'. 'ki rav hu' means 'for great it is'.
[PSA.25.12] Who is this man who fears Yahveh? May Yahveh guide him in the path he selects. [§]
mee zeh ha-ish yereh Yahveh yorennu bederech yivchar
This verse asks 'Who is this man who fears Yahveh?' It continues, asking that Yahveh guide him in the path he chooses.
[PSA.25.13] His soul will remain in well-being, and his seed will inherit the land. [§]
naf-shoh beh-tov tah-leen vee-zar-oh yee-rash ar-etz.
This verse discusses the fate of the righteous. 'Nafsho' refers to 'his soul'. 'Betov' means 'with goodness' or 'in well-being'. 'Talinn' means 'will lodge' or 'will remain'. 'Ve' is a conjunction meaning 'and'. 'Zar'o' means 'his seed' or 'his offspring'. 'Yirash' means 'will inherit'. 'Aretz' means 'land' or 'earth'.
[PSA.25.14] The secret of Yahveh belongs to those who fear Him, and His covenant to make it known to them. [§]
sohd Yahveh li-ree-ahv, oo-vree-toh le-ho-dee-ahm.
This verse discusses the secret of Yahveh being revealed to those who fear Him, and His covenant to make it known to them. "Sod" means secret. "Yahveh" is the proper name of God. "Lire’av" means to those who fear. "Brit" means covenant. "Lehodiam" means to make them know.
[PSA.25.15] My eyes are always to Yahveh, for He will extract my feet from the snare. [§]
ey-nai ta-meed el-yahveh kee hu yo-tzee me-reshet rag-lai
This verse describes a constant looking to Yahveh for deliverance. "ey-nai" means "my eyes", "ta-meed" means "always" or "continually", "el" means "to" or "towards", "yahveh" is the proper name of God, "kee" means "for" or "because", "hu" means "he", "yo-tzee" means "will bring out" or "will extract", "me-reshet" means "from the net" or "from the snare", and "rag-lai" means "my feet".
[PSA.25.16] Turn your face toward me and grant me grace, for I am unique and I am afflicted. [§]
peh-neh-ay-lai veh-chan-nei-ni ki-yah-heed veh-ah-nee ah-nee
This verse is a plea for God's favor. 'Peneh' means 'turn your face' or 'look towards'. 'Elai' means 'to me'. 'Ve' means 'and'. 'Chanei-ni' means 'grant me grace' or 'have mercy on me'. 'Ki' means 'for' or 'because'. 'Yachid' means 'unique' or 'solitary'. 'Ve' means 'and'. 'Ani' means 'afflicted' or 'poor'. 'Anee' means 'I am'. The verse is essentially a prayer from someone feeling alone and in need of God's compassion.
[PSA.25.17] My distresses have become large; deliver me from my tight places. [§]
tsarot levavi hirkhivu mimetsukotai hotsieni
This verse describes a plea for deliverance from distress. 'tsarot' means 'tight places' or 'distresses'. 'levavi' means 'my heart'. 'hirkhivu' means 'they have widened' or 'they have made large'. 'mimetsukotai' means 'from my tight places' or 'from my distresses'. 'hotsieni' means 'deliver me'. The verse describes the speaker's distresses becoming large and overwhelming, and the speaker is asking to be delivered from them.
[PSA.25.18] Behold my affliction and my labor, and bear all my sins. [§]
re'eh an'yee va'amalee v'sah l'chol chatotee
This verse contains a plea for forgiveness. "Re'eh" means "behold" or "see". "An'yee" means "my affliction" or "my misery". "Va'amalee" means "and my toil" or "and my labor". "V'sah" means "and lift" or "and bear". "L'chol" means "for all". "Chatotee" means "my sins".
[PSA.25.19] Behold, my enemies are numerous, and they hate me with violent hatred. [§]
re-eh oh-yeh-vai kee rah-boo vee-see-naht cha-mas see-neh-oo-nee
This verse describes the speaker perceiving their enemies as numerous and experiencing hatred motivated by violence directed towards them. 'Re'eh' means 'behold' or 'see'. 'Oyevai' means 'my enemies'. 'Kee' means 'for' or 'because'. 'Rabu' means 'they are numerous'. 'Vee' means 'and'. 'Sinaht' means 'hatred'. 'Chamas' means 'violence'. 'Sneau' means 'they hate'. 'Ni' is a pronoun indicating 'me'.
[PSA.25.20] Keep my soul and rescue me. Let me not be ashamed, for I have trusted in you. [§]
sham-rah naf-shee veh-hat-zee-lay-nee al-ay-vosh kee-kha-see-tee bahk
This verse contains several key names and words. "shamrah" is a feminine singular imperative form of the verb meaning "to keep, to guard". "nafshi" means "my soul". "vehatzileeni" means "and rescue me". "al-evosh" means "let me not be ashamed". "kee-khasiti" means "because I have trusted". "bach" means "in you". Considering the context and literal meanings, the verse is a plea for protection and rescue, expressing trust in the divine being.
[PSA.25.21] Integrity and uprightness you created me with, for I hoped for you. [§]
tom-va-yosher yitzruni ki kiviti-cha
This verse describes being created with integrity and uprightness, and expresses hope in the speaker's Lord. ‘Tom’ means integrity or completeness. ‘Yosher’ means uprightness or righteousness. ‘Yitzruni’ is a verb meaning ‘you created me’. ‘Ki’ means ‘for’ or ‘because’. ‘Kiviti-cha’ means ‘I hoped for you’ or ‘I waited for you’.
[PSA.25.22] The Gods will redeem Israel from all his troubles. [§]
pdeh elohim et yisrael mikol tsarotav
pdeh means "to redeem" or "to deliver". elohim is "the Gods". et is a grammatical marker indicating the direct object. yisrael is "Israel". mikol means "from all". tsarotav means "his troubles" or "his adversities".
PSA.26
[PSA.26.1] To David, judge me Yahveh, for I have walked with my integrity and I have trusted in Yahveh. I will not stumble. [§]
LeDavid, shofteni Yahveh, ki ani betumi halachti u'vYahveh batachti, lo emead.
This verse is a plea from David to Yahveh. He asks Yahveh to judge him, asserting his innocence and trust in Yahveh. 'LeDavid' indicates this is a Psalm *of* David. 'Shafteni' means 'judge me.' 'Betumi' means 'in my innocence,' or 'with integrity.' 'Halachti' means 'I have walked.' 'Batachti' means 'I have trusted.' 'Lo emead' means 'I will not stumble.'
[PSA.26.2] Test me, Yahveh, and refine me. Examine my innermost being and my heart. [§]
Be-khaneni Yahveh ve-nasseni tzarfati kil-yo-tai ve-liv-i.
This verse is a plea for Yahveh to test and refine the speaker. 'Be-khaneni' means 'test me'. 'Nasseni' means 'refine me'. 'Tzarfati' relates to refining like metal. 'Kil-yo-tai' refers to the kidneys, used metaphorically to represent the innermost being, and 'liv-i' means 'my heart'.
[PSA.26.3] For your lovingkindness is before my eyes, and I have walked in your truth. [§]
kee-khahs-dekha leh-neh-ged ay-nai veh-heet-hah-lahk-tee bah-ah-mee-teh-kha
This verse contains several key terms. "Kee" means 'for' or 'because'. "Khasdekha" is a combination of "khasd" meaning lovingkindness or mercy, and the possessive suffix "kha", meaning 'your'. Thus, "khasdekha" means 'your lovingkindness'. "Le-neged" means 'before' or 'in the presence of'. "Ay-nai" means 'my eyes'. "Veh" means 'and'. "Hithahalakhti" means 'I have walked'. "Bah-amittekha" combines "bah" meaning 'in' and "amittekha" meaning 'your truth'.
[PSA.26.4] I have not sat with those offering false counsel, and I will not go with those who conceal. [§]
lo-yashavti im-mete-shav va-im na-ale-mim lo avo
This verse consists of several components. "Lo" means "not". "Yashavti" means "I sat". "Im" means "with". "Mete-shav" is a compound word, with "mete" meaning "false" or "empty" and "shav" meaning "counsel" or "assembly". Thus, "mete-shav" can be translated as "false counsel" or "empty assembly". "Na-ale-mim" means "hidden ones" or "those who conceal". "Lo avo" means "I will not go". The verse expresses a rejection of association with those who offer false counsel and those who are secretive.
[PSA.26.5] I hated the assembly of evildoers, and with the wicked I will not dwell. [§]
sa-neh-tee keh-hal me-reh-eem vee-im re-shah-eem lo eh-shev.
This verse contains several key words. "Saneti" means "I hated". "Kehal" means "congregation" or "assembly". "Mere'im" means "evildoers" or "wicked". "Re-sha'im" means "the wicked". "Lo" means "not". "Eshev" means "I will sit" or "I will dwell". The verse expresses a strong aversion to the company of the wicked.
[PSA.26.6] I will wash my hands in purity, and I will circle around your altar, Yahveh. [§]
er-khahsh be-nee-kah-yon kaf-pah-ee vah-soh-vah-veh et-miz-bah-khah-kah Yahveh.
This verse describes a ritual cleansing and circling of an altar. "er-khahsh" means "I will wash". "be-nee-kah-yon" means "in purity" or "with cleansing". "kaf-pah-ee" means "my hands". "vah-soh-vah-veh" means "and I will circle". "et-miz-bah-khah-kah" means "around your altar". "Yahveh" is the name of God.
[PSA.26.7] To hear in a voice of thanksgiving, and to tell of all your wonders. [§]
lash'mee-ah b'kol toh-dah u'lisa-per kol-nif-la-oh-te-cha
This verse is a call to acknowledge and declare the wondrous deeds of 'the Gods'. 'lash'mee-ah' means 'to hear', 'b'kol' means 'in voice', 'toh-dah' means 'thanksgiving'. 'u'lisa-per' means 'and to tell', 'kol' again means 'all', and 'nif-la-oh-te-cha' means 'your wonders'.
[PSA.26.8] Yahveh, I have loved the dwelling of your house, and a place for the tabernacle of your glory. [§]
Yahveh ahavti meon beit'cha u'mekom mishkan kevodecha.
This verse expresses love for the dwelling place of God and the place of His glory. 'Yahveh' represents the proper name of God. 'Ahavti' means 'I loved'. 'Meon' means 'dwelling'. 'Beit'cha' means 'your house'. 'U'mekom' means 'and a place'. 'Mishkan' means 'tabernacle' or 'dwelling'. 'Kevodecha' means 'your glory'.
[PSA.26.9] Do not gather with sinners my soul, and with men of blood my life. [§]
al-te'esof im-chatta'im nafshi ve'im-anshei damim chayyai
This verse contains several key terms. "al" is a negative imperative, meaning "do not". "te'esof" is a verb meaning "gather" or "associate". "im" means "with". "chatta'im" is the plural form of "chata", meaning "sinners". "nafshi" means "my soul". "ve" means "and". "anshei" means "men of". "damim" means "blood" (often signifying bloodshed or violent people). "chayyai" means "my life". Therefore, the verse is a plea not to associate one's soul with sinners and one's life with violent people.
[PSA.26.10] That in their hands is plotting, and their right hand is full of bribe. [§]
asher bideyhem zimah vimeenam maleh shochad
This verse describes actions done by the hands and right hands of individuals. ‘Asher’ functions as a relative pronoun, meaning ‘that’ or ‘which’. ‘Bideyhem’ means ‘in their hands’. ‘Zimah’ means ‘plotting’ or ‘design’. ‘Vimeenam’ means ‘and their right hand’. ‘Maleh’ means ‘full’. ‘Shochad’ means ‘bribe’ or ‘corruption’. The verse speaks of scheming and corrupt practices.
[PSA.26.11] And I, in my blamelessness, God, redeem me and have mercy on me. [§]
va-ani be-tumi elech pedeni ve-chaneni
This verse contains several key names and words. "Ani" means "I". "Tumi" means "my integrity" or "my blamelessness". "Elech" is related to "El" and signifies "God". "Pedeni" means "redeem me". "Ve" means "and". "Chaneni" means "grant me favor" or "have mercy on me".
[PSA.26.12] My foot stood in a plain, in assemblies I will bless Yahveh. [§]
ragli amda bemishor bemakh'elim avarekh Yahveh.
The word 'ragli' means 'my foot'. 'Amda' means 'stood'. 'Bemishor' means 'in a plain'. 'Bemakh'elim' means 'in assemblies'. 'Avarekh' means 'I will bless'. 'Yahveh' is the proper name of God.
PSA.27
[PSA.27.1] To David. Yahveh is my light and my salvation; from me, I fear. Yahveh is the strength of my life; from me, I am afraid. [§]
l’david | yevave | ori v’yish’i mimmi ira | yevave ma’oz-chayyai mimmi efchad.
This verse is a Psalm of David. It expresses David’s reliance on Yahveh as his light, his salvation, and his strength. The phrase 'mimmi' means 'from me' or 'from my side'. 'Ori' means 'my light', 'yish’i' means 'my salvation', 'ma’oz’ means ‘strength’ or ‘fortress’, and ‘chayyai’ means ‘my life’. The verse employs a parallel structure, repeating the idea of finding refuge in Yahveh.
[PSA.27.2] When evil people draw near to eat my flesh, my enemies and my adversaries are to me, they stumbled and they fell. [§]
bikrov alai m're'im le'echol et-bsari tzari v'oyvai li. Hemah kashelu v'nafalu.
This verse describes enemies attempting to harm the speaker. "Bikrov" means when they draw near. "M're'im" means evil people. "Le'echol et-bsari" means to eat my flesh. "Tzari v'oyvai li" means my enemies and my adversaries are to me. "Hemah" means they. "Kashelu" means they stumbled. "V'nafalu" means and they fell.
[PSA.27.3] If a camp encamps against me, my heart will not fear. If warfare rises up against me, in this I trust. [§]
Im-tachanah alai machaneh lo-yirah libbi im-takum alai milchamah be-zot ani voteach.
This verse expresses unwavering trust in God, even in the face of overwhelming opposition. "Im" means "if." "Tachanah" means "to encamp," but here functions as "encamp." "Alai" means "upon me." "Machaneh" means "camp" or "encampment." "Lo-yirah" means "will not fear." "Libbi" means "my heart." "Takum" means "rise up" or "arise." "Milchamah" means "warfare" or "war." "Be-zot" means "in this" or "by this." "Ani" means "I." "Voteach" means "trust." The verse consists of two conditional clauses and a statement of trust.
[PSA.27.4] One thing I have asked of Yahveh, and that I will seek: that I may dwell in the house of Yahveh all the days of my life, to behold the beauty of Yahveh and to visit His temple. [§]
akhat sh'alti me'et-Yahveh otah avakkesh shivti b'beit-Yahveh kol-y'mei chayyay lachazot b'no'am-Yahveh ul'vaker b'heikhalo.
This verse expresses a single request made to Yahveh, and a desire to spend one's life in the house of Yahveh to behold Yahveh's beauty and visit His temple. "Akhat" means one or a single thing. "Sh'alti" means I asked. "Me'et" means from. "Yahveh" is the proper name of God. "Otah" means it. "Avakkesh" means I will seek. "Shivti" means I will sit, or my dwelling. "B'beit-Yahveh" means in the house of Yahveh. "Kol-y'mei chayyay" means all the days of my life. "Lachazot" means to behold. "B'no'am-Yahveh" means in Yahveh's beauty or pleasantness. "Ul'vaker" means and to visit. "B'heikhalo" means in His temple.
[PSA.27.5] For He will hide me in a shelter in a day of evil. He will conceal me in the secret place of His tent. In a rock He will lift me up. [§]
ki yitzpeneni be-sukoh be-yom rahah yastireni be-seter oholo be-tzur yerommeni
This verse describes God hiding and protecting the speaker. "yitzpeneni" means He will hide me. "sukoh" means a shelter or booth. "yom rahah" means a day of evil or trouble. "yastireni" means He will cover or conceal me. "seter oholo" means the secret place of His tent. "tzur" means a rock or fortress. "yerommeni" means He will lift me up or exalt me.
[PSA.27.6] And now my head will be exalted over my enemies surrounding me, and I will sacrifice in his tent sacrifices of joyful noise. I will sing and I will psalm to Yahveh. [§]
ve'atah yarum roshi al oyvai sevivotai ve'ezbechah be'ahalo zivchei teruah ashira va'azammer laYahveh.
This verse expresses a speaker's triumph over their enemies and their intent to offer sacrifices and praises to Yahveh. 'Ve'atah' means 'and now'. 'Yarum' means 'lift up' or 'exalt'. 'Roshi' means 'my head'. 'Al oyvai' means 'over my enemies'. 'Sevivotai' means 'around me'. 'Ve'ezbechah' means 'and I will sacrifice'. 'Be'ahalo' means 'in his tent'. 'Zivchei teruah' means 'sacrifices of shouting' or 'sacrifices of joyful noise'. 'Ashira' means 'I will sing'. 'Va'azammer' means 'and I will psalm'. 'LaYahveh' means 'to Yahveh'.
[PSA.27.7] Hear, Yahveh, my voice when I call, and favor me and answer me. [§]
Sh'ma-Yahveh qoli eqra v'chaneni va'aneni.
This verse is a plea for help. 'Sh'ma' means 'hear'. 'Yahveh' is the proper name of God. 'Qoli' means 'my voice'. 'Eqra' means 'I call'. 'V'chaneni' means 'and favor me'. 'Va'aneni' means 'and answer me'.
[PSA.27.8] To you my heart has said, "Seek His face. Your face, Yahveh, I will seek." [§]
lecha amar livi b'k'shu panav, et panecha Yahveh avakeish.
This verse is a plea for divine attention. 'Lecha' means 'to you'. 'Amar' means 'said'. 'Livi' means 'my heart'. 'B'k'shu' means 'seek'. 'Panav' means 'His face'. 'Et panecha' is a construct phrase meaning 'your face'. 'Yahveh' is the divine name. 'Avakeish' means 'I will seek'. The verse expresses a heart's desire to find God's presence.
[PSA.27.9] Do not hide Your face from me, do not be angry with Your servant, for You have been my help. Do not forsake me, and do not abandon me, the Gods of my salvation. [§]
al-tas-teir panecha mimeni, al-tat be-af avdecha, ezrati hayita, al-titshini ve-al-taazveni, Elohei yish’i.
This verse is a plea for God's continued favor and help. It consists of several parallel requests not to hide His face, not to be angry, to continue being a help, and not to forsake. 'Elohei yish’i' literally means 'God of my salvation'.
[PSA.27.10] For my father and my mother have forsaken me, and Yahveh will gather me. [§]
ki-avi ve-imi azavuni va-Yahveh yaasfeni
This verse consists of several parts. 'Ki' means 'for' or 'because'. 'Avi' means 'my father'. 'Ve' means 'and'. 'Imi' means 'my mother'. 'Azavuni' means 'have forsaken me'. 'Va' is a conjunction meaning 'and'. 'Yahveh' is the proper name of God. 'Yaasfeni' means 'will gather me' or 'will take me in'.
[PSA.27.11] Teach me, Yahveh, your way and guide me in a straight path for the sake of my enemies. [§]
ho-re-nee yuh-veh dar-keh-kha oo-ne-cheh-nee be-or-akh mee-shor le-ma-an shor-ray
This verse is a request for guidance. "Horeni" means "teach me". "YHVH" (Yahveh) is the proper name of God. "Darkekha" means "your way". "Venacheni" means "and guide me". "Beorakh" means "in a way". "Mishor" means "straight" or "level". "Lema'an" means "for the sake of" or "so that". "Shorray" means "my enemies".
[PSA.27.12] Do not give me into the life of my adversaries, for witnesses of falsehood have risen against me, and they breathe out violence. [§]
al-tit-ne-nee beh-nef-esh tzar-ai, ki kah-moo bee ay-day sheh-ker vee-yee-fakh khah-mas.
This verse is a plea for help. "al-tit-ne-nee" means "do not give me". "beh-nef-esh" means "in the soul" or "at the life of". "tzar-ai" means "my adversaries". "ki kah-moo bee" means "for they have risen against me". "ay-day sheh-ker" means "witnesses of falsehood". "vee-yee-fakh" means "and they breathe out". "khah-mas" means "violence". The verse expresses a concern about false witnesses and violent opposition.
[PSA.27.13] If not for believing I would see the goodness of Yahveh in the land of the living. [§]
loo-lay hah-eh-man-tee lee-reh-oht beh-toov-yeh-vah-veh beh-eh-rets chai-yeem.
This verse expresses a sentiment of not experiencing the goodness of Yahveh in the land of the living. The 'loo-lay' indicates a condition contrary to fact - essentially, 'if not for...' or 'had it not been.' The speaker states they would not have seen Yahveh's goodness. 'Toov' means goodness, and 'eh-rets chai-yeem' means 'land of the living'.
[PSA.27.14] Hope in Yahveh, be strong, and may Yahveh strengthen your heart, and hope in Yahveh. [§]
kah-veh el-yah-veh khah-zak ve-yah-ameitz li-vekha ve-kah-veh el-yahveh
This verse consists of commands. "Kahveh" means "hope" or "wait". "El" means "God". "Yahveh" is the proper name of God. "Khazak" means "be strong" or "strengthen". "Ve" means "and". "Yahameitz" means "strengthen" or "make courageous". "Li-vekha" means "for your heart". The verse repeats the command to hope in Yahveh.
PSA.28
[PSA.28.1] To David: To you, Yahveh, I call. My rock, do not be silent to me, lest you be silent from me, and I will be likened with those descending into the pit. [§]
ledavid eleicha Yahveh ekra tzurí al-techresh mimmení pen-techsheh mimmení venimshal'ti im-yordei bor.
This verse is a plea from David to Yahveh. "Ledavid" indicates this is a Psalm *of* David. "Eleicha" means 'to you'. "Tzuri" means 'my rock'. "Al-techresh" means 'do not be silent'. "Pen-techsheh" means 'lest you be silent'. "Venimshal'ti" means 'and I will be likened'. "Im-yordei bor" means 'with those descending into the pit'.
[PSA.28.2] Hear the voice of my supplications in my outcry to you, in lifting my hands to the sanctuary of your holy one. [§]
Sh'ma qol tachanunai b'sha'ui eleicha b'nas'i yaday el-d'vir qadosh'cha.
This verse contains several key names and words. "Sh'ma" means "hear". "Qol" means "voice". "Tachanunai" is my supplications. "B'sha'ui" means "in my outcry". "Eleicha" means "to you". "B'nas'i" means "in lifting". "Yaday" means "my hands". "El-d'vir" means "to the sanctuary". "Qadosh'cha" means "your holy one". The verse is a plea for God to hear the speaker's prayers.
[PSA.28.3] Do not draw me along with the wicked, and with those who work evil, those who speak peace with their neighbors, yet harbor evil in their hearts. [§]
al-timshkheni im-reshayim ve-im-po'alei aven dovrei shalom im-re'eihem ve-ra'ah bilvavam.
This verse is a plea not to be associated with evildoers. “al-timshkheni” means “do not draw me”. “im-reshayim” means “with the wicked”. “ve-im-po’alei aven” means “and with the workers of evil”. “dovrei shalom im-re’eihem” means “speaking peace with their neighbors”. “ve-ra’ah bilvavam” means “and evil in their hearts”.
[PSA.28.4] Give to them according to their actions and according to the evil of their deeds, according to the work of their hands give to them. Return their reward to them. [§]
ten-la-hem ke-fa-alam u-ke-ro-a ma-al-lei-hem ke-ma-a-seh ya-dei-hem ten la-hem ha-shev ge-mul-am la-hem.
This verse contains a series of requests for retribution. "Ten" means "give." "Lahem" means "to them." "Ke" means "as" or "according to." "P'alam" refers to actions. "Ro'a" refers to the evil of their deeds. "Ma'al'leihem" refers to their deeds. "Ma'asei yadeihem" refers to the work of their hands. "Ha-shev" means "return" or "repay". "Ge-mul-am" means "their reward".
[PSA.28.5] For they will not bring to nothing the designs of Yahveh, and the works of His hands, they will ruin, and they will not rebuild. [§]
kee loh ya-vee-nu el-peh-oo-lot Yeh-vah-veh veh-el-mah-ah-seh ya-dah-veem yeh-her-sem veh-loh yeev-nem.
This verse discusses the futility of opposing the actions of Yahveh. 'peh-oo-lot' refers to the designs or works, 'mah-ah-seh ya-dah-veem' specifically refers to the works of His hands. 'yeh-her-sem' means they will destroy or ruin. 'yeev-nem' means they will not be rebuilt.
[PSA.28.6] Blessed is Yahveh, for he has heard the voice of my supplications. [§]
Barukh Yahveh ki-shama kol tachnunai.
“Barukh” means blessed. “Yahveh” is the proper name of God. “Ki” means for or because. “Shama” means he heard. “Kol” means voice. “Tachnunai” means my supplications.
[PSA.28.7] Yahveh is my strength and my shield. In Him my heart trusts, and I have been helped. Therefore my heart rejoices, and with my songs I will praise Him. [§]
Yahveh ozi u-magini bo batach libbi ve-ne'ezarti va-ya'aloz libbi u-mishiri a'hodenu.
This verse expresses trust and praise towards Yahveh. "Ozi" means "my strength" and "magini" means "my shield". The speaker states their heart trusts in Yahveh and they have been helped, causing their heart to rejoice. They will praise Yahveh with their songs.
[PSA.28.8] Yahveh is the strength of his people, and the stronghold of the salvations of his anointed one, he is. [§]
Yahveh oz-lamo u-ma'oz yeshu'ot meshicho hu.
This verse describes Yahveh as the strength of his people, and the stronghold of the salvations of his anointed one. 'Oz' means strength. 'Lamo' means 'to him' or 'of him'. 'Ma'oz' means stronghold or fortress. 'Yeshu'ot' means salvations. 'Meshicho' means 'his anointed one'. 'Hu' means 'he'.
[PSA.28.9] Save your people and bless your inheritance, and pasture them and lift them up forever. [§]
ho-shee-ah et-am-me-cha oo-va-rech et-na-cha-lat-cha oo-re-em ve-nas-seem ad-ha-o-lam.
This verse contains several key words. "Hoshi'ah" is a verb meaning to save. "Et" is a grammatical particle marking the direct object. "Ammecha" means 'your people'. "Uvarech" means 'and bless'. "Nachalatcha" means 'your inheritance'. "Ure'em" means 'and pasture them'. "Venaseem" means 'and lift them up'. "Ad haolam" means 'until the world', or 'forever'.
PSA.29
[PSA.29.1] A Psalm to David. Bring to Yahveh, sons of the Gods. Bring to Yahveh glory and strength. [§]
Mizmor leDavid. Havu laYahveh benei elim. Havu laYahveh kavod va'oz.
Mizmor means psalm. LeDavid means to David. Havu means bring/give. LaYahveh means to Yahveh. Benei elim means sons of gods. Kavod means glory/honor. Va'oz means and strength.
[PSA.29.2] Come to Yahveh, bring the glory of his name. Bow down to Yahveh in the splendor of holiness. [§]
ha-vu la-Yahveh ke-vod shmo, hishtahavu la-Yahveh behadrat kodesh.
This verse is a call to worship. "Havu" means "bring" or "come". "La-Yahveh" means "to Yahveh". "Kebod shmo" means "the glory of his name". "Hishtahavu" means "bow down". "Behadrat kodesh" means "in the splendor of holiness".
[PSA.29.3] The voice of Yahveh is upon the waters. The God of glory thunders. Yahveh is upon many waters. [§]
Qol Yahveh al-hamayim El-hakavod hira'im Yahveh al-mayim rabbim.
This verse describes the voice of Yahveh upon the waters, and the God of glory thundering. It repeats that Yahveh is upon many waters. 'Qol' means 'voice'. 'Yahveh' is the proper name of God. 'Al' means 'upon'. 'Hamayim' means 'the waters'. 'El' means 'God'. 'Hakavod' means 'the glory'. 'Hira'im' means 'thunders'. 'Mayim' means 'waters'. 'Rabbim' means 'many'.
[PSA.29.4] The voice of Yahveh is with power, the voice of Yahveh is with glory. [§]
Qol-Yahveh bakoch, qol Yahveh behadar.
This verse consists of two parallel phrases. "Qol" means "voice". "Yahveh" is the proper name of God. "Bakoch" means "in power" or "with power". "Behadar" means "in glory" or "with glory". The verse describes the voice of God possessing both power and glory.
[PSA.29.5] The voice of Yahveh breaks cedars, and Yahveh broke the cedars of Lebanon. [§]
kol Yahveh shover arazim vayashever Yahveh et-arzei haLebanon.
This verse describes the power of Yahveh. 'Kol' means 'voice'. 'Yahveh' is the proper name of God. 'Shover' means 'breaks'. 'Arazim' means 'cedars' (plural). 'Vayashever' means 'and broke'. 'Et' is a grammatical particle indicating the direct object. 'Arzei' means 'the cedars of'. 'HaLebanon' means 'Lebanon'.
[PSA.29.6] And He made them reel like a calf to Lebanon, and like the son of the re’em. [§]
vayarkidem kmo-egel levanon vesiryon kmo ben-re'emim
This verse describes a landscape being shaken or made to reel, comparing it to the movements of a young calf and a unicorn. "Vayarkidem" signifies a causing to dance or reel. "Kmo" means 'like' or 'as'. "Egel" refers to a calf. "Levanon" is Lebanon, referencing the mountains. "Siryon" refers to a fortress or rocky mountain, but is also connected to the mythical creature 're'em'. "Ben-re'emim" means 'son of the re’em,' which is often translated as ‘unicorn’ though the exact animal is debated.
[PSA.29.7] The voice of Yahveh splits the flames of fire. [§]
Qol-Yahveh khotsev lahavot esh.
This verse describes the voice of Yahveh as splitting or cleaving flames of fire. "Qol" means voice. "Yahveh" is the proper name of God. "Khotsev" means to cleave, split, or carve. "Lahavot" is the plural of "lahav", meaning flame or blade. "Esh" means fire.
[PSA.29.8] The voice of Yahveh makes the wilderness tremble. Yahveh makes the wilderness of Kadesh tremble. [§]
Qol Yahveh yachil midbar, yachil Yahveh midbar qadesh.
This verse describes the voice of Yahveh shaking the wilderness, specifically the wilderness of Kadesh. "Qol" means voice. "Yahveh" is the proper name of God. "Yachil" means to shake or tremble. "Midbar" means wilderness or desert. "Qadesh" is a proper noun, likely referring to the wilderness of Kadesh.
[PSA.29.9] The voice of Yahveh makes the oaks tremble, and reveals the forests, and everything in his temple declares glory. [§]
Kol Yahveh yecholel ayalot, vayechshof ye'arot uv'heikhalo kulo omer kavod.
This verse describes the voice of Yahveh causing the mighty oaks to tremble and revealing the forests, with everything in his temple declaring glory. "Kol" means voice. "Yahveh" is the proper name of God. "Yecholel" means to tremble or shake. "Ayilot" means oaks, or strong trees. "Vayechshof" means and revealed. "Ye'arot" means forests. "U'veheikhalo" means and in his temple. "Kulo" means all of it or everything. "Omer" means says or declares. "Kavod" means glory.
[PSA.29.10] Yahveh sat at the flood, and Yahveh sat as king forever. [§]
Yahveh la-mabool yashav va-yeshev Yahveh melekh le-olam.
This verse describes Yahveh as having sat or reigned, both at the flood and eternally as king. "la-mabool" means "at the flood". "yashav" means "sat" or "reigned". "va-yeshev" means "and sat" or "and reigned". "melekh" means "king". "le-olam" means "for eternity" or "forever".
[PSA.29.11] Yahveh will give strength to his people. Yahveh will bless his people with peace. [§]
Yahveh oz le-am-o yitten. Yahveh yevarech et-am-o bashalom.
This verse consists of two parallel statements. "Yahveh oz le-am-o yitten" means "Yahveh strength to his people will give." "Yahveh yevarech et-am-o bashalom" means "Yahveh will bless his people with peace."
PSA.30
[PSA.30.1] A psalm, a song of dedication of the house, for David. [§]
Mizmor shir-chanukat habayit l'David.
Mizmor means 'psalm'. Shir means 'song'. Chanukat means 'dedication'. Habayit means 'the house'. L'David means 'to David'. This verse introduces a psalm, a song of dedication of the house, for David.
[PSA.30.2] I will exalt you, Yahveh, for you have lifted me up, and have not allowed my enemies to rejoice over me. [§]
arommikha YHVEH ki dillitani velo simakhta oyvay li.
This verse contains several key names and verbs. "arommikha" is a verb meaning "I will exalt you." "YHVEH" is the tetragrammaton, the proper name of the God of Israel. "ki" means "for" or "because". "dillitani" means "you have lifted me up". "velo" means "and not". "simakhta" means "you have rejoiced". "oyvay" means "my enemies". "li" means "to me". Therefore, the verse speaks of praising Yahveh for rescuing the speaker and not allowing their enemies to triumph.
[PSA.30.3] Yahveh, the Gods, I cried out to you, and you healed me. [§]
Yahveh Elohim shiva'ati elecha vatirpa'eni.
This verse contains several names and verbs. 'Yahveh' is the proper name of God, and is translated as 'Yahveh'. 'Elohim' is a plural form and translates to 'the Gods'. 'Shiva'ati' means 'I cried out' or 'I called for help'. 'Elecha' means 'to you'. 'Vatirpa'eni' means 'and you healed me'.
[PSA.30.4] Yahveh, You have raised my soul from Sheol. You have revived me from the descent into the pit. [§]
Yahveh he'elita min-sheol nafshi, chiyitani miyordi-bor.
This verse describes Yahveh bringing a soul up from Sheol (the underworld) and reviving it from the pit. "He'elita" means "You have raised". "Nafshi" means "my soul". "Chiyitani" means "You have revived me". "Yordi-bor" means "the descent into the pit".
[PSA.30.5] Sing praise to Yahveh, His devout ones, and give thanks in remembrance of His holiness. [§]
zam-roo la-Yahveh kha-see-dayv ve-ho-doo le-zeh-ker kah-dosho.
This verse is a call to praise Yahveh. "Zam-roo" means to sing praise. "La-Yahveh" means to Yahveh. "Kha-see-dayv" means His faithful ones, or His devout ones. "Ve" means and. "Ho-doo" means give thanks. "Le-zeh-ker" means to the memory of, or in remembrance of. "Kah-dosho" means His holiness.
[PSA.30.6] For a moment is His anger, life is in His favor. In the evening weeping may tarry, but in the morning joyful song. [§]
ki rega be’apo chaim bir’tzono ba’erev yalin bechi velaboker rinna.
This verse speaks of God's quickly changing emotions and their effect on human experience. "rega" means a moment or instant. "apo" is nose, but in this context represents anger or wrath. "chaim" means life or lives. "bir’tzono" means with His will or by His favor. "ba’erev" means in the evening. "yalin" means to spend the night or to tarry. "bechi" means weeping. "velaboker" means and in the morning. "rinna" means joyful song.
[PSA.30.7] And I said in my tranquility, "I will not stir forever." [§]
va-ani amarti be-shalvee bal-emot le-olam
This verse is from Psalm 30:7. 'Va-ani' means 'and I'. 'Amarti' means 'I said'. 'Be-shalvee' means 'in my peace' or 'in my tranquility'. 'Bal-emot' is a negation combined with a root meaning 'to stir up' or 'to move' - so it means 'not to move' or 'not to stir up'. 'Le-olam' means 'forever' or 'for all time'.
[PSA.30.8] Yahveh, by Your will, You established it as a mountain of strength. You hid Your face, and I became dismayed. [§]
Yahveh bir’tzonekha he’emad’ta l’harri oz histarta panecha hayiti nivhal.
This verse describes a feeling of being overwhelmed and frightened when feeling Yahveh’s power. It speaks of Yahveh establishing something as a mountain of strength, and then hiding His face, which causes the speaker to be dismayed. “Bir’tzonekha” means “with Your will” or “by Your desire”. “He’emad’ta” means “You established”. “L’harri oz” means “as a mountain of strength”. “Histarta” means “You hid”. “Panecha” means “Your face”. “Hayiti nivhal” means “I was dismayed/terrified/afraid”.
[PSA.30.9] To you, Yahveh, I will call, and to my Lord, I will plead. [§]
Eleicha Yahveh ekra ve'el Adonai etchanan.
This verse is a plea for help. 'Eleicha' means 'to you'. 'Yahveh' is the proper name of God. 'Ekra' means 'I will call'. 'Ve'el' means 'and to'. 'Adonai' means 'my Lord'. 'Etchanan' means 'I will plead'. The verse is addressed directly to God, first by name and then by title.
[PSA.30.10] What profit is there in my blood, in my descending to the pit? Will dust praise my Lord? Will someone declare Your truth? [§]
Mah-betz-ah be-da-mee, be-rid-tee el-sha-chat. Ha-yo-deh-cha afar? Ha-ya-geed a-mit-techa?
This verse is a lament expressing the futility of life after death. "Mah-betz-ah" asks about the value or benefit of blood (life). "Be-rid-tee el-sha-chat" speaks of descending to the pit (death/Sheol). The following questions ask if dust will praise God and if someone will declare His truth from the realm of the dead.
[PSA.30.11] Hear, Yahveh, and grant me favor. Yahveh, be my strength. [§]
Sh'ma-Yahveh v'chaneni Yahveh heye-ozer li.
This verse consists of several parts. "Sh'ma" means "hear". "Yahveh" is the proper name of God. "V'chaneni" means "and grant me favor". "Heye" means "be". "Ozer" means "help" or "strength". "Li" means "to me". Therefore, the verse is a plea for God to hear and show favor, and to be strength to the speaker.
[PSA.30.12] You have turned my mourning to dancing for me. You have opened my sack, and you have girded me with joy. [§]
ha-fak-ta mis-pe-dee le-ma-chol lee pit-tach-ta sa-kee va-te-az-re-nee sim-cha.
This verse describes a transformation from mourning to joy. "Hapakta" means you have turned. "Mispdee" means my mourning. "Lemachol" means to dancing. "Lee" means to me. "Pitachta" means you have opened. "Saki" means my sack. "Vatte'azreni" means and you have girded me. "Simcha" means joy.
[PSA.30.13] So that glory will sing praise to you, and not be silent, Yahveh, my God, forever I will praise you. [§]
l'ma'an yezammer'kha kavod v'lo yidom Yahveh Elohay l'olam odekha.
This verse expresses a desire for continual praise to Yahveh, the God. 'L'ma'an' means 'in order that' or 'so that'. 'Yezammer'kha' means 'they will sing praise to you'. 'Kavod' means 'glory'. 'V'lo yidom' means 'and not be silent'. 'Yahveh Elohay' is 'Yahveh, my God'. 'L'olam' means 'forever'. 'Odekha' means 'I will praise you'.
PSA.31
[PSA.31.1] To the victorious one, a psalm of David. [§]
La-men-at-seach, Miz-mor le-da-vid.
This verse is a superscription to Psalm 3. "La-men-at-seach" is a musical term, likely meaning 'to the victorious one' or 'for the director of music'. "Mizmor" means psalm, a song typically sung with instrumental accompaniment. "Le-david" means 'to David', indicating authorship or dedication.
[PSA.31.2] In you, Yahveh, I have trusted, not to be ashamed forever; by your righteousness, deliver me. [§]
Becha Yahveh chasiti al-evosha leolam, be tzidkatecha palteni.
This verse expresses trust in Yahveh. 'Becha' means 'in you'. 'Yahveh' is the proper name of God. 'Chasiti' means 'I have trusted'. 'Al-evosha' means 'not to be ashamed'. 'Leolam' means 'forever'. 'Be tzidkatecha' means 'by your righteousness'. 'Palteni' means 'deliver me'. The verse is a plea for deliverance based on God's righteousness, with confidence that the speaker will not be put to shame.
[PSA.31.3] Incline God your ear quickly, save me. Be to me as a rock, a stronghold, to a house of fortresses, to save me. [§]
ha-teh el-ai oz-ne-cha me-he-rah ha-tzi-le-ni he-yeh li le-tzur ma-oz le-beit metzudot le-ho-shi-e-ni.
This verse is a plea for divine intervention. 'ha-teh' means 'incline' or 'bend'. 'el-ai' means 'to me'. 'oz-ne-cha' means 'your ear'. 'me-he-rah' means 'quickly'. 'ha-tzi-le-ni' means 'save me'. 'he-yeh' means 'be'. 'li' means 'to me'. 'le-tzur' means 'as a rock'. 'ma-oz' means 'stronghold'. 'le-beit' means 'to a house'. 'metzudot' means 'fortresses'. 'le-ho-shi-e-ni' means 'to save me'.
[PSA.31.4] For my rock and my fortress are you, and for the sake of your name, you will guide me and you will lead me. [§]
ki-sal-ei u-met-su-da-ti a-ta u-le-ma-an shim-cha ta-ne-che-ni u-te-na-he-le-ni.
This verse contains several components. "ki" means "for" or "because". "sal'ei" is a possessive construction relating to "selah," meaning “rock”. “u” means “and”. “met-su-da-ti” means “my fortress”. “a-ta” means “you”. “u-le-ma-an” means “and for the sake of”. “shim-cha” means “your name”. “ta-ne-che-ni” means “you will guide me”. “u-te-na-he-le-ni” means “and you will lead me”.
[PSA.31.5] Bring me out of this net they hid for me, for you are my refuge. [§]
to-tzee-ay-nee may-resh-et zoo tam-nu lee-ee kee-ee at-tah mah-oo-zee
This verse is a plea for deliverance from a trap. "To-tzee-ay-nee" means 'you bring me out'. "May-resh-et" means 'net' or 'trap'. "Zoo" means 'this'. "Tam-nu" means 'they hid'. "Lee-ee" means 'for me'. "Kee-ee" means 'for'. "At-tah" means 'you'. "Mah-oo-zee" means 'my refuge'.
[PSA.31.6] Into Your hand I commit my spirit. You have redeemed me, Yahveh, God of truth. [§]
bəyāḏəḵā ʾap̄qîḏ rûḥî pādîtā ʾôtî yəhōvâ ʾēl ʾĕmet.
This verse contains several key names and words. "yāḏəḵā" means "your hand". "ʾap̄qîḏ" means "I commit". "rûḥî" means "my spirit". "pādîtā" means "You have redeemed". "ʾôtî" means "me". "yəhōvâ" is the proper name of God, Yahveh. "ʾēl" means "God". "ʾĕmet" means "truth". Therefore, the verse speaks of committing one's spirit into God's hands and recognizing God as the God of truth.
[PSA.31.7] I have hated the watchers of false emptiness, and I have trusted in Yahveh. [§]
sa-nay-tee ha-shoh-mer-eem ha-vay-lay-shav-ah va-ah-nee el-yah-veh ba-tah-khti
This verse contains several names for God. "ha-shoh-mer-eem" refers to the watchers, a term often associated with divine beings. "yahveh" is the proper name of God, revealed to Moses. The verse expresses hatred for false guardians or watchers and trust in Yahveh. "ba-tah-khti" means "I have trusted".
[PSA.31.8] I will rejoice and be glad in your kindness, that you saw my affliction. You knew in the troubles of my soul. [§]
agilah ve-esmechah bechasdekha asher ra'ita et-aniyi yadatta betsarot nafshi.
This verse expresses joy and thankfulness to God. 'Agilah' means 'I will rejoice'. 'Esmechah' means 'I will be glad'. 'Bechasdekha' refers to 'in your kindness'. 'Asher' means 'that'. 'Ra'ita' means 'you saw'. 'Et-aniyi' means 'my affliction'. 'Yadatta' means 'you knew'. 'Betzarot' means 'in the troubles'. 'Nafshi' means 'my soul'. The verse is a declaration of gratitude for God’s awareness of and response to the speaker’s suffering.
[PSA.31.9] And you did not deliver me into the hand of an enemy, but you established space for my feet. [§]
Velo hisgartani b’yad-oyev, he’emadta ba’merchav raglay.
This verse describes God not delivering the speaker into the hand of an enemy, but instead establishing space for their feet. ‘Velo’ means ‘and not’. ‘Hisgartani’ means ‘you delivered me’. ‘B’yad’ means ‘in the hand of’. ‘Oyev’ means ‘enemy’. ‘He’emadta’ means ‘you established’. ‘Ba’merchav’ means ‘in the space’. ‘Raglay’ means ‘my feet’.
[PSA.31.10] Have mercy on me, Yahveh, for distress has been made to me in anger. My eyes and my soul and my inward parts are troubled. [§]
khaneni YHVH ki tsar-li asah bekha’as einai nafshi uvitni.
This verse is a plea for mercy. “Khaneni” means “have mercy on me”. “YHVH” is the proper name of God. “Ki” means “for” or “because”. “Tsar-li” means “distressed to me” or “in trouble for me”. “Asah” means “made” or “done”. “Bekha’as” means “in anger”. “Einai” means “my eyes”. “Nafshi” means “my soul”. “Uvitni” means “and my inward parts/belly”.
[PSA.31.11] For my life is finished in sorrow and my years in sighing. My strength has failed through my iniquity and my bones are consumed. [§]
ki kalu beyagon chayyai ushnotai ba’anacha kashel ba’avoni kochi va’atzamai asheshu.
This verse expresses lament and physical decline. 'ki' means 'for' or 'because'. 'kalu' means 'are finished' or 'have ended'. 'beyagon' means 'in sorrow'. 'chayyai' means 'my life' or 'my lives'. 'ushnotai' means 'my years'. 'ba’anacha' means 'with sighing' or 'in sighing'. 'kashel' means 'failed' or 'is weak'. 'ba’avoni' means 'through my sin' or 'by my iniquity'. 'kochi' means 'my strength'. 'va’atzamai' means 'and my bones'. 'asheshu' means 'are consumed' or 'wither'.
[PSA.31.12] From all my adversaries I became a reproach, and to my neighbors, greatly so, and a fear to my acquaintances. Those who saw me outside wandered from me. [§]
mi-kol-tsor-rai ha-yiti cher-pah ve-li-shche-nai me-od u-pachad li-meyu-da-ai ro-ai ba-chutz nad-du mi-meni.
This verse describes the speaker’s experience of being mocked, feared, and avoided by those around them. ‘mi-kol-tsor-rai’ means ‘from all my adversaries.’ ‘ha-yiti cher-pah’ means ‘I was become a reproach.’ ‘ve-li-shche-nai me-od’ means ‘and to my neighbors greatly.’ ‘u-pachad li-meyu-da-ai’ means ‘and a fear to my acquaintances.’ ‘ro-ai ba-chutz’ means ‘those who saw me outside.’ ‘nad-du mi-meni’ means ‘wandered from me.’
[PSA.31.13] I have been forgotten like the dead from the heart. I was like a lost vessel. [§]
nishkachti k'met milev hayiti kichli ovayd.
This verse describes a feeling of being forgotten and lost. 'Nishkachti' means 'I have been forgotten'. 'K'met' means 'like the dead'. 'Milev' means 'from the heart'. 'Hayiti' means 'I was'. 'Kichli' means 'like a vessel'. 'Oveyd' means 'lost, destroyed'.
[PSA.31.14] For I have heard the slander of many from all around, in their establishing together against me, to take my life they have planned. [§]
kee sha-mah-tee dee-bat ra-beem ma-gor mee-sa-veev beh-hee-vas-dam ya-chad a-lai la-kah-chat naf-shee za-ma-moo.
This verse describes the speaker having heard slander from many people around them, who have conspired together against the speaker to take their life. "kee" means "for" or "because". "sha-mah-tee" means "I have heard". "dee-bat" means "slander" or "report". "ra-beem" means "many". "ma-gor" means "from". "mee-sa-veev" means "around". "beh-hee-vas-dam" means "in their establishing". "ya-chad" means "together". "a-lai" means "against me". "la-kah-chat" means "to take". "naf-shee" means "my life". "za-ma-moo" means "they have planned".
[PSA.31.15] And I in you have trusted, Yahveh. I said, "My God, you are." [§]
va-ani alecha batachti Yahveh amarti Elohai ata.
This verse contains several important names and verbs. "Va-ani" means "and I". "Alecha" means "upon you", or in this context, "in you". "Batachti" means "I have trusted". "Yahveh" is the proper name of God, which we are translating as "Yahveh". "Amarti" means "I said". "Elohai" is a combination of "El" (God) and a possessive suffix meaning "my God". "Ata" means "you are".
[PSA.31.16] My times are in your hand. Deliver me from the hand of my enemies and from those who pursue me. [§]
Be-yad-kha it-tai hat-tsi-le-ni mi-yad oy-vai u-me-rod-fai.
This verse literally means "In your hand are my times. Deliver me from the hand of my enemies and from my pursuers.". "Yad" means hand. "Ittai" means my times, or my appointed times. "Hatzile-ni" means deliver me. "Oyvai" means my enemies. "U-me-rod-fai" means and from my pursuers.
[PSA.31.17] Cause your face to shine upon your servant; save me with your kindness. [§]
ha-ee-rah pan-eh-cha al-av-deh-cha ho-shi-eh-nee beh-chas-deh-cha.
This verse contains several components. "Ha-ee-rah" means 'cause to shine' or 'illuminate'. "Pan-eh-cha" is 'your face'. "Al-av-deh-cha" means 'upon your servant'. "Ho-shi-eh-nee" means 'save me'. "Beh-chas-deh-cha" means 'with your kindness'. The verse is a plea for God’s favor and salvation.
[PSA.31.18] Yahveh, do not be ashamed because I called to You. Let the wicked be ashamed and become like the grave. [§]
Yahveh al-ebosheh ki keratiych yevosheu reshaim yidmu lish'ol.
This verse consists of several parts. "Yahveh" is the proper name of God. "al-ebosheh" means "do not be ashamed". "ki" means "for" or "because". "keratiych" means "I called you". "yevosheu" means "let them be ashamed". "reshaim" means "the wicked". "yidmu" means "let them be like". "lish'ol" means "to Sheol", which is the underworld or the grave.
[PSA.31.19] The lips of falsehood conceal speaking against the righteous one, exceedingly with pride and scorn. [§]
te'alamnah sifteh shaker hadovrot al-tzadik atak bgavah vabuz.
This verse describes the lips of falsehood speaking against a righteous person, characterized by arrogance and scorn. Let's break down each component: 'te'alamnah' means 'they conceal,' or 'hide.' 'sifteh' means 'lips.' 'shaker' means 'falsehood' or 'lies.' 'hadovrot' means 'speaking.' 'al-tzadik' means 'against the righteous one.' 'atak' means 'great' or 'exceedingly.' 'bgavah' means 'with pride' or 'in arrogance.' 'vabuz' means 'and scorn' or 'with contempt.' The structure indicates a description of deceptive speech directed toward a virtuous individual.
[PSA.31.20] How great is your goodness that you have hidden for those who fear you, what you have done for those who trust in you, in contrast to the children of humanity. [§]
mah rab-tov'cha asher-tsafanta lir'echa pa'alta lachosim bacha neged bene adam.
This verse expresses gratitude for the goodness God has hidden for those who fear Him, and the actions He has done for those who trust in Him, in contrast to humanity. Let's break down the names: 'tov'cha' implies goodness belonging to 'you' (God). The verse speaks *to* God. 'lir'echa' refers to 'your fearing ones' or those who fear you, and 'bacha' means 'in you' or 'trusting in you'. The verse is a statement about God's dealings with those who revere and trust in Him, set against the backdrop of humanity.
[PSA.31.21] You hide them in the secret of your face from the uproar of man. You hide them in a booth from the quarrel of tongues. [§]
tas-tee-rem beh-seh-ter pah-ney-kah mee-rook-say ee-sh tits-peh-nem beh-soo-kah mee-reev leh-shoh-not.
This verse describes God hiding people. "Tas-teerem" means 'you hide them'. "Be-seiter panecha" means 'in the secret of your face', or 'in the shelter of your presence'. "Meerooksay eesh" means 'from the uproar of man'. "Tits-peinem beh-sookah" means 'you hide them in a booth'. "Meeriv leshonot" means 'from the quarrel of tongues'.
[PSA.31.22] Blessed is Yahveh, for He has greatly increased His lovingkindness for me in a city under siege. [§]
Baruch Yahveh ki hiflia chasdo li be'ir matzor.
“Baruch” means blessed. “Yahveh” is the proper name of God. “Ki” means for or because. “Hiflia” means He has magnified or greatly increased. “Chasdo” means His lovingkindness or grace. “Li” means to me or for me. “Be’ir” means in a city. “Matzor” means besieged or under siege.
[PSA.31.23] And I said in my haste, I have been cast out from before your eyes. Indeed, you have heard the voice of my supplication in my cry to you. [§]
va-ani amar-ti be-chaf-zi nig-raz-ti min-ne-ged ei-nei-cha a-chen sha-ma-ta kol ta-cha-nun-ai be-sha-veu-i ei-lei-cha.
This verse expresses a speaker's recognition of God's attentiveness to their plea. "Va-ani" means "and I". "Amar-ti" means "I said". "Be-chaf-zi" means "in my haste". "Nig-raz-ti" means "I have been cast out". "Min-ne-ged" means "from before". "Ei-nei-cha" means "your eyes". "A-chen" means "indeed" or "surely". "Sha-ma-ta" means "you have heard". "Kol" means "voice". "Ta-cha-nun-ai" means "my supplication". "Be-sha-veu-i" means "in my cry". "Ei-lei-cha" means "to you".
[PSA.31.24] Love Yahveh, all of his faithful ones, for faithful are those whom Yahveh keeps and repays beyond what is deserved, acting with power. [§]
eh-eh-voo et-yeh-vah-veh kol-chah-seed-ai-voh em-oo-neem no-tser yeh-vah-veh oo-meh-shah-lem al-yeh-tehr oh-seh gvah-vah
This verse begins with a command to love Yahveh. It then describes those who are loved as faithful ones. Yahveh is described as a keeper and one who repays beyond what is deserved, and one who acts with pride (or perhaps, power). The 'et' particle indicates the direct object, and the 'kol' means 'all'. 'Chasideev' refers to those who are loyal or faithful. 'Emunim' means faithful. 'Notzer' means 'keeps' or 'guards'. 'Meshalem' means 'recompenses' or 'pays'. 'Yeter' means 'remainder' or 'excess'. 'Oseh' means 'does' or 'makes'. 'Gavah' means 'pride', 'power', or 'arrogance'.
[PSA.31.25] Be strong, and let your heart be strengthened, all those who wait for Yahveh. [§]
khiz-koo v’ya-ametz l’vahv-khem kahll-ha-mee-yah-kha-leem lah-Yahveh
This verse is an exhortation to be strong and have courage, specifically concerning those who wait for Yahveh. ‘Khizku’ is an imperative, meaning ‘be strong’. ‘V’ya-ametz’ means ‘and let it strengthen’ referring to the heart. ‘L’vahv-khem’ means ‘your heart’. ‘Kahll-ha-mee-yah-kha-leem’ means ‘all those who wait’. ‘Lah-Yahveh’ means ‘for Yahveh’.
PSA.32
[PSA.32.1] To David, a skillful one. Blessed is the one bearing sin, whose transgressions are covered. [§]
l'david maskil ashre nesui pesha kesui chata'ah
This verse is a heading and the start of Psalm 32. 'L'david' means 'to David'. 'Maskil' means 'understanding' or 'giving insight'. 'Ashrei' means 'blessed'. 'Nesui pesha' means 'bearing sin'. 'Kesui chata'ah' means 'covered transgression'.
[PSA.32.2] Blessed is the man to whom Yahveh does not account iniquity, and in whose spirit there is no deceit. [§]
Ashrei adam lo yachshov Yahveh lo avon, ve'ein berucho remiyah.
“Ashrei” means blessed or happy. “Adam” means man. “Lo yachshov” means will not account. “Yahveh” is the proper name of God. “Lo” means not. “Avon” means iniquity or wrongdoing. “Ve’ein” means and there is not. “Berucho” means in his spirit. “Remiyah” means deceit or falsehood.
[PSA.32.3] For I have been silent, and my bones are worn out by my groaning all the day. [§]
kee-heh-har-ash-tee bah-loo ah-tsah-mai beh-shah-gah-tee kol-hay-yohm
This verse describes a person’s suffering and lament. 'Kee' means 'for' or 'because'. 'Heh-har-ash-tee' is from the root meaning to be silent or still, thus 'I have been silent'. 'Bah-loo' means to wear out or consume. 'Ah-tsah-mai' means 'my bones'. 'Beh-shah-gah-tee' means 'in my roaring' or 'with my groaning'. 'Kol-hay-yohm' means 'all the day'. The verse expresses that the speaker's silence has caused their bones to wear out due to constant groaning throughout the day.
[PSA.32.4] For day and night your hand is heavy upon me, turning things to destruction by the heats of summer. Selah. [§]
ki yomam valayla tikbad alai yadecha nehef leshadi becharbonei kayitz selah
This verse describes a heavy hand of God pressing down both day and night, turning something into destruction by means of the heat of summer. 'Yomam valayla' means 'day and night'. 'Tikbad' means 'to be heavy'. 'Yadecha' means 'your hand'. 'Nehef' means 'to turn'. 'Leshadi' means 'to destruction'. 'Becharbonei kayitz' means 'by the heats of summer'. 'Selah' is a term thought to be a musical or liturgical marker.
[PSA.32.5] My sin I will acknowledge to you, and my iniquity I did not cover. I said, "I will confess my transgressions to Yahveh," and you bore the iniquity of my sin. Selah. [§]
khata'ti odi'akha, va'avoniy lo kissiti. Amarti odeh alay pisha'ay layahveh, ve'atah nasata avon khata'ti. Selah.
This verse is a confession of sin and a declaration of God's forgiveness. "Khata'ti" means "my sin". "Odi'akha" means "I will acknowledge to you". "Va'avoniy" means "and my iniquity". "Lo kissiti" means "I did not cover". "Amarti" means "I said". "Odeh" means "I will confess". "Pisha'ay" means "my transgressions". "Layahveh" means "to Yahveh". "Ve'atah" means "and you". "Nasata" means "you bore". "Avon khata'ti" means "the iniquity of my sin". "Selah" is a term used in the Psalms, the meaning of which is debated, but can be understood as a pause for reflection or an emphatic statement.
[PSA.32.6] On account of this, every pious one will pray to you at a time of finding, only that a flood of many waters will not reach him. [§]
al-zo-at yit-pa-lel kol-cha-sid e-lei-cha l-et m-tzo raq l-she-tef ma-yim ra-bim e-lav lo ya-gi-u
This verse speaks of prayer to God at a time of finding, specifically when floods of many waters will not reach him. "Al-zo-at" means "on account of this." "Yit-pa-lel" means "he will pray." "Kol-cha-sid" means "every pious one." "E-lei-cha" means "to you." "L-et m-tzo" means "at a time of finding." "Raq" means "only." "L-she-tef ma-yim ra-bim" means "to a flood of many waters." "E-lav" means "to him." "Lo ya-gi-u" means "they will not reach".
[PSA.32.7] You are a hiding place for me from distress; you will press me, the sounds of deliverance will encompass me. Selah. [§]
Atah seter li mi tzar titzereni ranei palet tesoveveni selah.
This verse consists of several words. "Atah" means 'you'. "Seter" means 'hiding place' or 'cover'. "Li" means 'to me'. "Mi" means 'from'. "Tzar" means 'distress' or 'adversity'. "Titzereni" means 'you will press me' or 'you will surround me'. "Ranei" means 'the sounds of'. "Palet" means 'escape' or 'deliverance'. "Tesoveveni" means 'you will encompass me' or 'you will surround me'. "Selah" is a term used in the Psalms, possibly indicating a pause or emphasis.
[PSA.32.8] I will make you wise, and I will illuminate you. In this way you will walk. My eyes will counsel for you. [§]
ash-kee-lekha ve-ore-kha be-derekh-zoo te-lekh ee-atzah a-le-kha ay-nee.
This verse consists of several parts. "Ashkeel-lekha" means "I will make you wise." "Ve-ore-kha" means "and I will illuminate you." "Be-derekh-zoo" means "in this way." "Te-lekh" means "you will walk." "Ee-atzah a-le-kha" means "I will counsel for you." "Ay-nee" means "my eyes". The verse is a promise of guidance and wisdom.
[PSA.32.9] Do not be like a horse or a donkey, which have no understanding, with bridle and bit to restrain them by force, lest they draw near to you. [§]
al-ti-hyu ke-sus ke-pered ein ha-vin be-meteg va-resen edyo livlom ba-el korev elecha.
This verse uses imagery of beasts of burden – a horse and a donkey – to describe people who are unresponsive and need forceful control. "Al" means "not". "Tihyu" is a plural imperative meaning "be". "Ke" means "like" or "as". "Sus" means "horse". "Pered" means "donkey". "Ein" means "not". "Havien" means "understanding". "Bemeteg" means "with bridle". "Varesen" means "and bit". "Edyo" means "otherwise". "Livlom" means "to restrain". "Ba-el" means "by force". "Korev" means "draw near". "Elecha" means "to you".
[PSA.32.10] Many pains are for the wicked, and lovingkindness will surround the one who trusts in Yahveh. [§]
rabim makh'ovim larashah v'haboteakh bayahveh khesed yesovevennu.
This verse consists of several words. "Rabim" means many. "Makh'ovim" means pains or sorrows. "Larashah" means to the wicked. "V'haboteakh" means and the one who trusts. "Bayahveh" means in Yahveh. "Khesed" means lovingkindness or mercy. "Yesovevennu" means will surround him or will encompass him.
[PSA.32.11] Rejoice in Yahveh and shout for joy, righteous ones, and sing aloud, all who are upright of heart. [§]
sim-khooh ba-yeh-vah-veh ve-gee-loo tza-dee-keem ve-har-nee-noo kol-yish-rei-lev
This verse is a call to rejoice in Yahveh. 'Simchu' is an imperative meaning 'rejoice'. 'Ba' means 'in'. 'Yahveh' is the proper name of God. 'Ve' means 'and'. 'Gilu' is an imperative meaning 'rejoice' or 'shout for joy'. 'Tzadikim' means 'righteous ones'. 'Ve' means 'and'. 'Har'ninu' is an imperative meaning 'sing aloud'. 'Kol' means 'all'. 'Yishrei-lev' means 'upright of heart'.
PSA.33
[PSA.33.1] Rejoice, righteous ones, in Yahveh, for the upright praise is fitting. [§]
ran-nu tza-di-kim ba-yah-veh la-ye-sha-rim na-vah teh-lah
This verse is a call to rejoice. "Ran-nu" means rejoice or shout for joy. "Tza-di-kim" means righteous ones. "Ba-yah-veh" means in Yahveh. "La-ye-sha-rim" means for the upright. "Na-vah" means is fitting or is beautiful. "Teh-lah" means praise.
[PSA.33.2] Give thanks to Yahveh with the harp, with the psaltery, sing to him. [§]
ho-du la-yah-veh be-ki-nor be-ne-vel a-sor zam-ru-lo
This verse is a call to praise Yahveh with musical instruments. 'Hodu' is the imperative plural form meaning 'give thanks' or 'praise'. 'La' is a preposition meaning 'to'. 'Yahveh' is the proper name of God. 'Be' is a preposition meaning 'with'. 'Kinor' is a stringed instrument, often translated as 'harp' or 'lyre'. 'Nevel' is also a stringed instrument, often translated as 'psaltery' or 'harp'. 'Asor' means 'ten', and is likely referring to a ten-stringed instrument. 'Zamru' is the imperative plural form meaning 'sing'. 'Lo' is a pronoun meaning 'to him'.
[PSA.33.3] Sing to him a new song, improve the playing with shouting. [§]
Shi-ru-lo shir kha-dash, he-ti-vu na-gen bi-tru-ah.
This verse is a call to worship. "Shi-ru" means 'sing'. "Lo" is a pronoun meaning 'to him'. "Shir" means 'song'. "Kha-dash" means 'new'. "He-ti-vu" means 'improve' or 'excel'. "Na-gen" means 'music' or 'playing'. "Bi-tru-ah" means 'with shouting' or 'with a blast'. The verse is an imperative – a command.
[PSA.33.4] For the word of Yahveh is right, and all of His work is with faithfulness. [§]
kee-yah-shar de-var-yeh-vahv ve-chol ma-ah-seh-hoo beh-eh-moo-nah
This verse contains several key names and words. "kee" means "for" or "because". "yashar" means "straight" or "right". "devar" means "word" or "matter". "Yehvah" is the proper name of God. "ve" means "and". "chol" means "all". "ma-ah-seh-hoo" means "His work" or "His doings". "beh-eh-moo-nah" means "in faithfulness" or "with faith".
[PSA.33.5] A lover of righteousness and justice is Yahveh; lovingkindness from Yahveh fills the earth. [§]
Ohev tsedakah u-mishpat, chesed Yahveh maleh ha-aretz.
This verse consists of several words. "Ohev" means "lover". "Tsedakah" means "righteousness". "U-mishpat" means "and justice". "Chesed" means "lovingkindness". "Yahveh" is the proper name of God. "Maleh" means "full". "Ha-aretz" means "the earth". Therefore, the verse speaks of a lover of righteousness and justice, and that lovingkindness of Yahveh fills the earth.
[PSA.33.6] By the word of Yahveh the heavens were made, and by the breath of His mouth all of His host. [§]
bidvar Yahveh shamayim na'asu uveruach piyo kol-tseva'am.
This verse describes the creation of the heavens. "Bidvar" means "by the word". "Yahveh" is the proper name of God. "Shamayim" means "the heavens". "Na'asu" means "were made". "Uveruach" means "and by the breath". "Piyo" means "of His mouth". "Kol" means "all". "Tseva'am" means "His host", referring to the armies of the heavens, such as stars.
[PSA.33.7] The one who gathers the containers of the waters of the sea, placing them in the treasuries of the deeps. [§]
kones kaned mei ha yam, noten be otzarot tehomot.
This verse describes God gathering the waters of the sea into storehouses or treasuries of the deep. "Kones" means to gather or collect. "Kaned" refers to a container or storehouse. "Mei ha yam" means "of the sea," or "the waters of the sea". "Noten" means giving or placing. "Be otzarot" means in treasuries or storehouses. "Tehomot" refers to the deeps, or the abyss.
[PSA.33.8] All the earth should fear Yahveh, and all who dwell in the world should take refuge in Him. [§]
yir'u me-Yahveh kol-ha-aretz mi-menu yaguru kol-yoshvei tevel.
This verse states that all the earth should fear Yahveh, and all who dwell in the world should take refuge in Him. 'Yir'u' means 'they should fear'. 'Me-Yahveh' means 'from Yahveh'. 'Kol-ha-aretz' means 'all the earth'. 'Mi-menu' means 'from Him'. 'Yaguru' means 'they should dwell/take refuge'. 'Kol-yoshvei tevel' means 'all inhabitants of the world'.
[PSA.33.9] For he said, and it was. He commanded, and it remained. [§]
Ki hu amar vayehhi hu-tsivva vayya'mod.
This verse describes God's power to create through speech and command. 'Ki' means 'for' or 'because'. 'Hu' means 'he'. 'Amar' means 'said'. 'Vayehi' means 'and it was'. 'Hu-tsivva' means 'he commanded'. 'Vayya'mod' means 'and it stood' or 'and it remained'.
[PSA.33.10] Yahveh breaks the plans of nations, bringing to nothing the thoughts of peoples. [§]
Yahveh hefir atsat-goyim henia machshvot amim
This verse describes Yahveh frustrating the plans of nations and nullifying the thoughts of peoples. 'Hefir' means to break, shatter, or frustrate. 'Atzat' means counsel or plan. 'Goyim' is nations. 'Henia' means to nullify or bring to nothing. 'Machshvot' means thoughts. 'Amim' means peoples or nations.
[PSA.33.11] The counsel of Yahveh endures forever, the thoughts of his heart to generation and generation. [§]
atzat YHVH leolam ta'amod, machshvot libbo ledor vador.
The word 'atzat' means 'counsel' or 'advice'. 'YHVH' is the proper name of God, which we will translate as 'Yahveh'. 'Leolam' means 'forever' or 'for all time'. 'Ta'amod' means 'will stand' or 'endures'. 'Machshvot' means 'thoughts' or 'plans'. 'Libbo' means 'his heart'. 'Ledor vador' means 'to generation and generation' or 'from generation to generation'.
[PSA.33.12] Happy is the nation whose Yahveh is the Gods, the people He has chosen as an inheritance for Himself. [§]
ash-ray hah-goy ah-sher-yeh-vah-veh eh-loh-him-av hah-ahm bah-har le-nah-chah-lah lo.
This verse begins with a blessing, stating happiness for a certain nation. It specifies that Yahveh is the Gods of this nation, and that this nation is the people whom He has chosen for an inheritance for Himself. ‘Goy’ means nation or people. ‘Elohim’ is plural, signifying 'the Gods'.
[PSA.33.13] From the heavens, Yahveh looked and saw all the children of humankind. [§]
mi-sha-mai-im hi-bit ye-ho-vah ra-ah et-kol-be-nei ha-a-dam.
This verse describes Yahveh looking down from the heavens and seeing all the children of humankind. "mi-sha-mai-im" means "from the heavens." "hi-bit" means "looked." "ye-ho-vah" is the proper name of God, Yahveh. "ra-ah" means "saw." "et" is a grammatical marker indicating the direct object. "kol" means "all." "be-nei" means "children of." "ha-a-dam" means "the humankind."
[PSA.33.14] From the place of His throne He gazes at all who dwell on the land. [§]
mimkon shivto hisgigah el kol yoshvey ha'aretz
This verse describes a divine observation. 'Mimkon shivto' refers to the place of His throne, or from where He sits. 'Hisgigah' means to gaze or look intently. 'El kol yoshvey ha'aretz' means 'at all the inhabitants of the land'.
[PSA.33.15] The creator forms their hearts together, the one who understands perceives all of their deeds. [§]
ha-yo-tser ya-chad liv-bam ha-me-vin el-kol-ma-a-sei-hem
This verse describes God as the one who forms the heart of all people and understands all their deeds. 'ha-yo-tser' means 'the former' or 'the creator'. 'ya-chad' means 'together'. 'liv-bam' means 'to their hearts'. 'ha-me-vin' means 'the understander' or 'the one who perceives'. 'el-kol-ma-a-sei-hem' means 'to all their deeds'.
[PSA.33.16] The king is not saved by much strength, nor is a mighty man delivered by much power. [§]
Ein-ham-melech no-sha-oo bev-rav-chai-eel gib-bor lo-yinnat-zel bev-rav-koch.
This verse states that a king is not saved by great strength, nor is a mighty man delivered by great power. 'Ein' means 'is not'. 'Ham-melech' means 'the king'. 'No-sha-oo' means 'saved'. 'Bev-rav-chai-eel' means 'by much strength'. 'Gib-bor' means 'mighty man'. 'Lo-yinnat-zel' means 'will not deliver'. 'Bev-rav-koch' means 'by much power'.
[PSA.33.17] Falsehood is the horse for salvation, and with the abundance of its strength, it will not deliver. [§]
sheqer ha-sus li-tshu'ah u-ve-rov heyllo lo yimalet
This verse uses metaphorical language. 'Sus' means horse, but in this context, it represents reliance on something false or weak for salvation. 'Tshu'ah' means salvation or deliverance. 'Heyllo' means strength or power. 'Yimalet' means to escape or deliver. The verse speaks against placing one's hope in false sources for rescue, even if those sources appear powerful.
[PSA.33.18] Behold, the eye of Yahveh is to those who fear Him, to those who wait for His kindness. [§]
hinneh ayn yevaveh el-yire'aviv lamaychalim lechasdo.
This verse consists of several parts. "Hinneh" means "Behold". "Ayin" means "eye". "Yevaveh" is the proper name of God, translated as "Yahveh". "El" means "God". "Yire'aviv" means "those who fear Him". "Lamaychalim" means "those who wait". "Lechasdo" means "for His kindness". The preposition "el" is translated as "to".
[PSA.33.19] To save their souls from death and to keep them alive in the famine. [§]
lehatzil mimmavet nafsham ulchayotam bar’av.
This verse consists of several components. 'lehatzil' means 'to save'. 'mimmavet' means 'from death'. 'nafsham' means 'their souls'. 'ulchayotam' means 'and to keep them alive'. 'bar’av' means 'in famine'. The verse describes a purpose of saving souls from death, and enabling survival during a time of hunger.
[PSA.33.20] Our soul waited for Yahveh; He is our help and our shield. [§]
naf-sheh-noo khik-tah lah-yah-veh ehz-reh-noo oo-mah-gheh-neh-noo hoo
This verse consists of several words. "naf-sheh-noo" means "our soul". "khik-tah" means "waited". "lah-yah-veh" is "for Yahveh". "ehz-reh-noo" means "our help". "oo-mah-gheh-neh-noo" means "and our shield". "hoo" means "he/it is". Therefore, the verse describes our soul waiting for Yahveh, who is our help and shield.
[PSA.33.21] For in Him our heart will rejoice, for in the name of the Holy One we trust. [§]
Ki-vo yis-mach liv-be-nu, ki-ve-shem ka-dosho va-tach-nu.
This verse contains several key names and words. "Ki" means "for" or "because". "Vo" is a pronoun referring to God. "Yis-mach" means "will rejoice". "Liv-be-nu" means "our heart". "Ki" again means "for" or "because". "Ve-shem" means "in the name". "Ka-dosho" is a form of "Kadosh" meaning "holy". "Va-tach-nu" means "we trust". Therefore, the verse expresses a reason for joy and trust.
[PSA.33.22] May your lovingkindness, Yahveh, be upon us, as we have hoped to you. [§]
Yehi khasdekha Yahveh aleinu kasher yichalnu lach.
This verse expresses a plea for Yahveh’s lovingkindness. ‘Yehi’ means ‘let it be’ or ‘may it be’. ‘Khasdekha’ means ‘your lovingkindness’ or ‘your grace’. ‘Yahveh’ is the proper name of God. ‘Aleinu’ means ‘upon us’. ‘Kasher’ means ‘as’ or ‘according to’. ‘Yichalnu’ means ‘we have hoped’ or ‘we have trusted’. ‘Lach’ means ‘to you’.
PSA.34
[PSA.34.1] To David, in the time of his feigned madness before Abimelech, and he drove him out, and he went. [§]
le-da-vid be-sha-no-to et ta-a-mo lif-nei a-vi-me-lech va-yi-ga-re-she-hu va-ye-lach.
This verse describes an event in the life of David, when he pretended to be insane before Abimelech, king of Gath, in order to escape capture. 'Le-David' means 'to David'. 'Be-shanoto' refers to 'in his years' or 'when he was'. 'Et ta'amo' refers to 'his feigned madness'. 'Lifnei' means 'before'. 'Avimelech' is a name meaning 'My Father is King'. 'Va-yi-ga-re-she-hu' means 'and he drove him out'. 'Va-ye-lach' means 'and he went'.
[PSA.34.2] I will bless Yahveh at all times; continually His praise will be in my mouth. [§]
ah-vah-rah-khah et-yeh-vah-veh beh-kahl-ate tah-meed teh-hee-lah-toh beh-fee.
This verse contains several key names and words. "ah-vah-rah-khah" means "I will bless". "et" is a grammatical particle with no direct translation, but indicates the definite direct object. "yeh-vah-veh" is the proper name of God. "beh-kahl-ate" means "at all times", or "in every time". "tah-meed" means "continually" or "always". "teh-hee-lah-toh" means "His praise". "beh-fee" means "in my mouth".
[PSA.34.3] In Yahveh my soul will glory. The humble will hear and rejoice. [§]
ba-Yahveh tit-ha-lel naf-shi yish-me-u a-na-vim ve-yis-ma-chu.
This verse begins with a prepositional phrase indicating location or means, ‘in/by Yahveh’. The verb ‘tit-ha-lel’ means ‘you will boast’ or ‘you will glory’. ‘Naf-shi’ means ‘my soul’. ‘Yish-me-u’ means ‘they will hear’. ‘A-na-vim’ means ‘the humble’ or ‘the meek’. Finally, ‘ve-yis-ma-chu’ means ‘and they will rejoice’. The verse is structured as a command or declaration of praise, followed by a statement of who will benefit from it.
[PSA.34.4] Grow great to Yahveh with me, and we will exalt his name together. [§]
Gadlu laYahveh itti uNrommah shmo yachdav.
This verse contains several key names and verbs. "Gadlu" means 'grow' or 'become great'. "laYahveh" means 'to Yahveh'. "itti" means 'with me'. "uNrommah" means 'and we will exalt'. "shmo" means 'his name'. "yachdav" means 'together'. The verse is a call to grow in reverence for Yahveh and to collectively exalt his name.
[PSA.34.5] I sought Yahveh, and He answered me, and from all my distresses He delivered me. [§]
darash'ti et-yahveh ve'anani u'mikhal-megurotay hitzilani
This verse contains several key names and words. "Darash'ti" means 'I sought'. "Et" is an untranslatable grammatical particle indicating the direct object. "Yahveh" is the proper name of God. "Ve" means 'and'. "Anani" means 'He answered me'. "U" means 'and'. "Mikhal" means 'from all'. "Megurotay" means 'my distresses'. "Hitzilani" means 'He delivered me'.
[PSA.34.6] Look to him and be bright, and let not their faces be ashamed. [§]
hibbityu elav venaharu ufnehem al-yechfaru.
This verse uses several key names for God. "Elav" means "to him", referring to God. The verb "hibbityu" means "look". "Venaharu" means "and be bright". "Ufnehem" means "and their faces". "Al-yechfaru" means "let them not be ashamed". The entire verse is an imperative, a command.
[PSA.34.7] This poor one called out, and Yahveh heard, and he saved him from all his troubles. [§]
zeh anee kara vayahveh shama’u umikol tsarotav hoshi’u
The verse begins with 'zeh' which means 'this'. 'Anee' means 'poor' or 'afflicted'. 'Kara' means 'called out'. 'Vayahveh' is a conjunction and the tetragrammaton, meaning 'and Yahveh'. 'Shama’u' means 'heard'. 'Umikol' means 'and from all'. 'Tsarotav' means 'his troubles'. 'Hoshi’u' means 'he saved'.
[PSA.34.8] The angel of Yahveh encamps around those who fear Him, and He delivers them. [§]
khoneh malakh-Yahveh saviv lire'ayav vayekhaltsaym
This verse describes Yahveh's angels encamping around those who fear Him, and delivering them. 'Khoneh' means 'encamps' or 'pitches tents'. 'Malakh' means 'messenger' or 'angel'. 'Yahveh' is the proper name of God. 'Saviv' means 'around' or 'surrounding'. 'Lire'ayav' means 'those who fear Him' ('ire' is 'fear', and the 'av' suffix indicates 'my' or 'his'). 'Vayekhaltsaym' means 'and He delivers them'.
[PSA.34.9] Taste and see that Yahveh is good. Blessed is the man who takes refuge in Him. [§]
ta'amu u'reu ki-tov Yahveh ashrei hagever yecheseh-bo.
This verse contains several key names and words. "ta'amu" means "taste". "u'reu" means "and see". "ki" means "for" or "that". "tov" means "good". "Yahveh" is the proper name of God. "ashrei" means "blessed" or "happy". "hagever" means "the man". "yecheseh" means "he will trust" or "he finds refuge". "bo" means "in Him". The verse is an invitation to experience God's goodness and a declaration of blessedness for those who trust in Him.
[PSA.34.10] Behold Yahveh, the holy ones. For those who revere Yahveh will lack nothing. [§]
yera'u et-Yahveh kedoshayv ki-ein machsor lire'ayv.
This verse instructs people to revere Yahveh, the holy ones. It then states that those who revere Yahveh will lack nothing. 'Et' is a particle often used to mark a direct object. 'Kedoshayv' is a plural form referring to Yahveh's holy ones, implying a divine council or aspects of divinity. 'Machsor' means lack or want. 'Lire'ayv' refers to those who fear or revere Yahveh.
[PSA.34.11] Young lions become weak and hungry, but those who seek Yahveh will not lack any good. [§]
kə-p̄î-rîm rā-shû wə-rā-‘ē-ḇû wə-dō-rə-shê Yə-hovah lō-ya-ḥə-sərû kâl-ṭōḇ.
This verse contrasts the fate of young lions who become weak and hungry with those who seek Yahveh, who will not lack any good thing. 'Kəp̄îrîm' refers to young lions or lion cubs. 'Rāshû' means to be weak or impoverished. 'Rā‘ēḇû' means to be hungry. 'Dōrəshê' means those who seek. 'Yəhovah' is Yahveh. 'Lō-ya-ḥə-sərû' means will not lack. 'Kâl-ṭōḇ' means all good.
[PSA.34.12] Go to, children, listen to me. I will teach you the fear of Yahveh. [§]
lekhoo-vah-neem shih-meh-oo-lee yir-aht yeh-vah-veh ah-lah-med-chem.
This verse is a call to children to listen and learn the fear of Yahveh. 'Lekhoo' means 'go to' or 'come'. 'Banim' means 'sons' or 'children'. 'Shimeu-lee' means 'listen to me'. 'Yir'at' means 'fear of'. 'Yehovah' is the proper name of God. 'Alemedchem' means 'I will teach you'.
[PSA.34.13] Who is the person who desires life, who loves days to see goodness? [§]
mee ha-eesh ha-chefetz chai-eem oh-hev ya-meem leer-oht tov.
This verse asks a rhetorical question about who desires life and enjoys days to see goodness. 'Eesh' refers to a person, generally male. 'Chefetz' means desire or delight. 'Chai-eem' is the plural of 'chai', meaning life. 'Oh-hev' means love or enjoy. 'Ya-meem' is days, plural. 'Leer-oht' means to see. 'Tov' means good.
[PSA.34.14] Guard your tongue from evil, and your lips from speaking falsehood. [§]
netsor leshonekha merah u's'fateyha midaber mirmah
This verse consists of several words. 'Netsor' is an imperative verb meaning 'guard' or 'keep'. 'Leshonekha' means 'your tongue'. 'Merah' means 'evil'. 'U' is a conjunction meaning 'and'. 'S'fateyha' means 'your lips'. 'Midaber' means 'speaking'. 'Mirmah' means 'deceit' or 'falsehood'. Thus, the verse instructs one to guard their tongue from evil and their lips from speaking deceit.
[PSA.34.15] Turn away from evil and do good. Seek peace and pursue it. [§]
Sur me-rah va-aseh tov bakkesh shalom ve-radfehu.
This verse consists of several components. "Sur" means to turn away or deviate. "Me-rah" means from evil. "Va-aseh" means and do. "Tov" means good. "Bakkesh" means seek. "Shalom" means peace. "Ve-radfehu" means and pursue it.
[PSA.34.16] The eyes of Yahveh are to the righteous ones, and His ears are to their cry. [§]
ayinay Yahveh el-tsaddikim ve-oznavim el-sha'vatam
ayinay is the plural construct state of 'ayin' meaning 'eyes', so it means 'the eyes of'. Yahveh is the proper name of God. el-tsaddikim means 'to the righteous ones'. ve-oznavim means 'and the ears of'. sha'vatam means 'their cry'. This verse speaks of God's attentiveness to the righteous.
[PSA.34.17] The face of Yahveh is against those doing evil, to destroy them from the land of their memory. [§]
peh-nee yeh-ho-vah beh-oh-seh rah-ah leh-hah-kheet meh-eh-rets zikh-rahm
This verse uses several key names and terms. "Peh-nee" means "the face of". "Yeh-ho-vah" is a vocalization of YHVH, meaning "Yahveh". "Beh-oh-seh" means "doing" or "makers of". "Rah-ah" means "evil" or "bad". "Leh-hah-kheet" means "to destroy" or "for destruction". "Meh-eh-rets" means "from the land". "Zikh-rahm" means "their remembrance" or "memory". Therefore, the verse speaks about the face of Yahveh being against those who do evil, for their destruction from the land of their remembrance.
[PSA.34.18] They cried out and Yahveh heard, and He saved them from all their troubles. [§]
tsa-ay-koo vah-veh shama-ah oo-mee-kol tsah-ro-tam hits-ee-lam
This verse consists of a verb, a conjunction, a proper noun, a verb, a preposition, a noun, and a verb. "tsa-ay-koo" means "they cried out". "vah" is a conjunction meaning "and". "veh" is a shortened form of the proper noun "Yahveh". "shama-ah" means "He heard". "oo-mee-kol" means "from all". "tsah-ro-tam" means "their troubles". "hits-ee-lam" means "He saved them".
[PSA.34.19] Yahveh is near to those who are broken of heart, and He will save those who are crushed in spirit. [§]
karov Yahveh le-nish-brei-lev ve-et-dak-kei-ruach yoshi-a.
This verse states that Yahveh is near to those with a broken heart, and He will save those who are crushed in spirit. "Karov" means near. "Yahveh" is the proper name of God. "Le-nish-brei-lev" translates to "to those broken of heart". "Ve-et-dak-kei-ruach" means "and those crushed of spirit". "Yoshi-a" means He will save.
[PSA.34.20] Numerous evils come to the righteous, but Yahveh will deliver us from all of them. [§]
rabot ra'ot tzadik u mikulam yatzileinu Yahveh
This verse describes numerous troubles coming to the righteous, but Yahveh will deliver them from all of them. ‘Rabot’ means numerous. ‘Ra’ot’ means evils or troubles. ‘Tzadik’ means righteous. ‘Mikulam’ means from all of them. ‘Yatzileinu’ means will deliver us. ‘Yahveh’ is the proper name of God.
[PSA.34.21] The keeper of all his bones, not one of them was broken. [§]
shomeir kol atzmoteiv achat meihenna lo nishbara
This verse describes God protecting all of David’s bones, and none of them being broken. ‘Shomeir’ means ‘keeper’ or ‘watcher’, implying protection. ‘Kol’ means ‘all’. ‘Atzmoteiv’ means ‘his bones’. ‘Achat’ means ‘one’. ‘Meihenna’ means ‘from them’. ‘Lo’ is a negative particle meaning ‘not’. ‘Nishbara’ means ‘was broken’.
[PSA.34.22] Death will come to the wicked and evil, and those who hate the righteous will be held guilty. [§]
teh-mo-teh rah-shah rah-ah veh-soh-nay tsah-deek yeh-ah-shoo
This verse contains several words requiring literal translation. 'teh-mo-teh' refers to death. 'rah-shah' means wicked or evil. 'rah-ah' is also evil or bad. 'veh' means 'and'. 'soh-nay' refers to those who hate. 'tsah-deek' means righteous. 'yeh-ah-shoo' means they will be guilty or bear punishment.
[PSA.34.23] Yahveh redeems the soul of his servants, and all those who trust in him will not be condemned. [§]
po-deh YAH-veh nefesh av-dah-vee veh-lo yeh-ash-moo kol-ha-cho-seem boo.
This verse describes Yahveh as a redeemer of the souls of those who serve him, and declares that none who trust in him will be condemned. "Podeh" means redeemer. "Yehovah" (YAH-veh) is the proper name of God. "Nephesh" means soul or life. "Avaday" means servants. "Veh-lo" means and not. "Yehashmu" means they will be condemned. "Kol" means all. "Ha-chosim" means those who trust. "Boo" means in him.
PSA.35
[PSA.35.1] To David: May Yahveh contend with my adversaries, and fight against my fighters. [§]
l’david rivah Yahveh et-y’rivai l’cham et-lochamai
This verse is a plea from David to Yahveh. ‘Rivah’ means a quarrel or dispute. ‘Et’ is a grammatical particle marking the direct object. ‘Y’rivai’ means my adversaries. ‘L’cham’ means for battle. ‘Lochamai’ means my fighters.
[PSA.35.2] Grasp the shield and the protective device, and stand with my assistance. [§]
ha-khazeik magen ve-tsinnah ve-koomah be-ezrati
This verse consists of imperatives, commanding someone to grasp a shield and a protective device, and then to stand with my assistance. ‘Hachazeik’ means ‘grasp’ or ‘hold fast’. ‘Magen’ is ‘shield’. ‘Ve’ is ‘and’. ‘Tsinah’ refers to a protective device, potentially a buckler or fortress. ‘Koomah’ means ‘stand’. ‘Be-ezrati’ means ‘with my assistance’.
[PSA.35.3] And the empty one humiliates and closes toward those who pursue me. Say to my soul, "Your salvation, I am." [§]
veha req khanit u segor likrat rodfei emor le nafshi yeshu'atekh ani
This verse consists of several words. "veha" means "and the". "req" is related to emptiness or thinness, and here means "empty". "khanit" is the past tense of a verb meaning to humiliate or make empty. "u segor" means "and close". "likrat" means "toward" or "to meet". "rodfei" means "those who pursue me". "emor" means "say". "le nafshi" means "to my soul". "yeshu'atekh" means "your salvation". "ani" means "I". Putting it all together, the speaker is asking that emptiness and closure be directed towards those pursuing them, and asks their soul to recognize that salvation comes from God.
[PSA.35.4] Let them be ashamed and dismayed, those seeking my soul. Let them retreat backward and dig holes for themselves, those thinking of my evil. [§]
yay-vo-shu v-yi-kah-l-mu mee-vahk-shay naf-shee yis-so-goo ah-hor v-yahk-f-ru hosh-vay rah-ah-tee.
This verse describes the fate of those who seek the soul (life) of the speaker. "Yeboshu" means 'let them be ashamed', "vikhalmu" means 'and let them be dismayed', "mevakshei" is 'seekers of', "nafshi" is 'my soul', "yisogu" means 'let them retreat', "ahor" means 'backward', "yahkfru" means 'let them dig [holes] for themselves', and "hoshei ra'ati" is 'thinkers of my evil'.
[PSA.35.5] Let them be like chaff before the wind, and an angel of Yahveh will push. [§]
yih-yu k'-motz lee-f'-nay-roo-ach oo-mal-akh Yahveh doh-heh
This verse contains several key terms. "Yih-yu" means "let them be". "K'-motz" means "like chaff". "Lee-f'-nay-roo-ach" means "before the wind". "Oo-mal-akh" means "and an angel". "Yahveh" is the proper name of God. "Doh-heh" means "pushes" or "drives". The verse describes something being scattered like chaff before the wind by an angel of God.
[PSA.35.6] Let their way be darkness and slipperiness, and let the messenger of Yahveh pursue them. [§]
yehi darkam choshek vachalaklakot u malach Yahveh rodfam.
This verse consists of several parts. 'Yehi' means 'let be'. 'Darkam' means 'their way'. 'Choshek' means 'darkness'. 'Vachalaklakot' means 'and slipperiness'. 'U' means 'and'. 'Malach' means 'messenger'. 'Yahveh' is the proper name of God, 'Yahveh'. 'Rodfam' means 'pursues them'. Therefore, the verse is a wish or decree regarding the fate of those mentioned.
[PSA.35.7] For without cause they have hidden destruction for me, their snare. Without cause they have dug a pit for my soul. [§]
ki-chi-nam ta-mu-nu-li sha-chat rish-tam chi-nam chaf-ru le-naf-shi
This verse expresses a complaint about being unfairly targeted with a trap. "Ki" means "for" or "because". "Chinam" means "without cause" or "for free". "Tamnu" means "they have hidden". "Li" means "to me". "Shachat" means "pit" or "destruction". "Rishtam" means "their net" or "their snare". "Chafru" means "they have dug". "Le-nafshi" means "for my soul".
[PSA.35.8] It will come upon him as a disaster that he will not know, and his net that he has hidden will catch him. In disaster he will fall in it. [§]
tevo-eh-hu sho-ah lo-ye-dah ve-rish-to asher-ta-man til-ked-o be-sho-ah yip-al-bah
This verse describes a hidden pitfall or disaster coming upon someone unexpectedly. "tevo-eh-hu" means 'it will come upon him'. "sho-ah" means 'disaster'. "lo-ye-dah" means 'he will not know'. "ve-rish-to" means 'and his net'. "asher-ta-man" means 'that he has hidden'. "til-ked-o" means 'it will catch him'. "be-sho-ah" means 'in disaster'. "yip-al-bah" means 'he will fall in it'.
[PSA.35.9] And my soul will rejoice in Yahveh, it will be strong in his salvation. [§]
ve-naf-shi ta-gil ba-Yahveh ta-sis bi-ye-shu-a-to
This verse contains several key names and words. 'Nafshi' means 'my soul'. 'Tagil' means 'will rejoice'. 'Ba' means 'in'. 'Yahveh' is the proper name of God. 'Tasis' means 'will trust' or 'will be strong'. 'Bi' means 'in' or 'with'. 'Yeshuato' means 'his salvation'. The verse expresses joy and trust in God’s salvation.
[PSA.35.10] All my bones shall declare, "Yahveh, who is like you, rescuing the afflicted from the strong, from himself? And rescuing the poor and needy from the robber." [§]
Kol atzmotai tomarneh Yahveh mi kamoch matzil ani mechazak mimenu veani ve'evyon migozlo.
This verse is a declaration of faith and gratitude. "Kol atzmotai" means "all my bones". "Tomarneh" means "shall say" or "declare". "Yahveh" is the proper name of God. "Mi kamoch" means "who is like you". "Matzil" means "savior". "Ani" means "the poor" or "the afflicted". "Mechazak" means "the strong" or "one who is strong". "Mimenu" means "from him". "Veani ve'evyon" means "and the poor and needy". "Migozlo" means "from the robber" or "from oppression". The verse speaks of God rescuing the weak from the powerful and protecting the vulnerable from exploitation.
[PSA.35.11] Let the witnesses of violence stand, that which I did not know they will ask of me. [§]
yekumun ei'dei chamas asher lo-yada'ti yish'aluni
This verse consists of several words. 'Yekumun' means 'let them stand'. 'Ei'dei' means 'witnesses'. 'Chamas' means 'violence'. 'Asher' means 'that' or 'which'. 'Lo-yada'ti' means 'I did not know'. 'Yish'aluni' means 'they will ask me'. The verse as a whole is a statement of being questioned about acts of violence one was not aware of.
[PSA.35.12] They will repay me with evil instead of good, a loss for my soul. [§]
yəšalləmūnī rā‘āh taḥat ṭōvāh šəkōl lənapšī
This verse contains several words requiring literal translation. “yəšalləmūnī” is a verb meaning ‘they will repay me’. “rā‘āh” means ‘evil’. “taḥat” means ‘instead of’ or ‘in place of’. “ṭōvāh” means ‘good’. “šəkōl” means ‘reward’ or ‘wages’, but in this context leans towards a negative consequence, like ‘loss’. “lənapšī” means ‘to my soul’ or ‘for my soul’.
[PSA.35.13] And I, in their sickness, my garment is sackcloth. I afflicted my soul by fasting, and my prayer returns upon my bosom. [§]
va-ani bahalotam levushi sak initi batsom nafshi utfilati al-heiki tashuv.
This verse describes a speaker's response to the suffering of others. 'va-ani' means 'and I'. 'bahalotam' means 'in their sickness'. 'levushi' means 'my garment'. 'sak' means 'sackcloth'. 'initi' means 'I afflicted'. 'batsom' means 'by fasting'. 'nafshi' means 'my soul'. 'utfilati' means 'and my prayer'. 'al-heiki' means 'upon my bosom'. 'tashuv' means 'it returns'. The verse depicts a posture of mourning and intercession.
[PSA.35.14] I have lived as one whose close companion has turned away, like mourning for a mother; dark is my ruin. [§]
kare'a-ke'ach li hit'halachti ka'avel-em koder shachoti.
This verse uses poetic parallelism and imagery to express deep sorrow. "Kare'a-ke'ach" means 'like a friend,' but in this context, it implies a close companion who has turned away. "Hit'halachti" means 'I have walked,' but it is used figuratively to mean 'I have lived' or 'I have spent my life.' "Ka'avel-em" means 'like mourning for a mother,' emphasizing the profound nature of the grief. "Koder" means 'dark' or 'gloomy.' "Shachoti" means 'I have corrupted' or 'I have been ruined', but metaphorically signifies being worn down and consumed by grief.
[PSA.35.15] And in my side they rejoiced and gathered, they gathered against me the afflicted, and I did not know. They tore and they did not heal. [§]
u've'tzal'ee sham'chu vene'esafu ne'esfu alai ne'khim v'lo yadati k'reu v'lo damu.
This verse describes a feeling of being afflicted or wounded, both physically and emotionally. The speaker feels wounded in their side and that those around them have gathered to inflict more wounds. They express a sense of not understanding why they are being harmed, and the wounds do not heal.
[PSA.35.16] They have curved mocking to the deriders, twisted [in contempt]. They have gnashed their teeth against me. [§]
bə-ḥan-pê la-‘ă-gê mā-‘ōg ḥā-rōq ‘ā-lay shin-nê-mō
This verse uses poetic and figurative language, describing a hostile reaction. 'ḥanpê' implies the curvature of something, here used metaphorically for mocking. 'la-‘ă-gê' is 'to the deriders.' 'mā-‘ōg' means 'twisted' or 'contorted', likely referring to an expression of contempt. 'ḥā-rōq' means 'gnashed' or 'ground together.' '‘ā-lay' is 'against me.' 'shin-nê-mō' is 'their teeth'. This refers to the teeth of those who mock.
[PSA.35.17] My Lord, how long will you look on? Restore my soul from those who cause harm, from the violent, my unique one. [§]
Adonai kama tir'eh hashiveh nafshi mishoehem mikfirim yehidati.
This verse asks how long the Lord will look on, and requests the restoration of the speaker’s soul from those who cause harm. “Adonai” refers to the Lord. “Kama” means how long. “Tir’eh” means you will look on. “Hashiveh” means restore. “Nafshi” means my soul. “Mishoehem” means from those who cause harm, or from my oppressors. “Mikfirim” means from the violent, or from the doubly cursed. “Yehidati” means my solitary one, or my unique one (often interpreted as the soul).
[PSA.35.18] I will praise you in a great assembly, in a mighty people I will laud you. [§]
odkha b'qahal rav b'am atsum ahallekha.
This verse consists of several words. 'odkha' means 'I will praise you'. 'b'qahal rav' means 'in an assembly, great'. 'b'am atsum' means 'in a people, mighty'. 'ahallekha' means 'I will laud you'. The verse is a declaration of praise to God in front of a large gathering of people.
[PSA.35.19] Let not my enemies rejoice falsely, and let my haters wink without cause. [§]
al-yismchu-li oyvai sheker, soneai chinam yikretzu-ayin.
This verse consists of several words. 'al' means 'not,' 'yismchu' means 'they will rejoice,' 'li' means 'to me,' 'oyvai' means 'my enemies,' 'sheker' means 'falsehood,' 'soneai' means 'my haters,' 'chinam' means 'without cause,' and 'yikretzu-ayin' means 'they will wink.' The sentence structure is a wish or a declaration of what will *not* happen.
[PSA.35.20] For they will not speak peace, and upon moments of earth, they will plan words of deceit. [§]
ki lo shalom yedabberu ve'al rig'ei eretz divrei mirmot yachashovun.
This verse consists of several components. "Ki" means "for" or "because". "Lo" means "not". "Shalom" means "peace". "Yedabberu" is a verb meaning "they will speak". "Ve'al" means "and upon". "Rig'ei" means "moments of" or "times of". "Eretz" means "land" or "earth". "Divrei" means "words of". "Mirmot" means "deceit" or "treachery". "Yachashovun" means "they will think" or "they will plan".
[PSA.35.21] They widened their mouths against me; they said, "It is finished, it is finished!" Our eyes have seen it. [§]
vayarhibu alai pihem amru heach heach ra'ata eineinu
This verse describes people speaking against someone, repeating a phrase meaning 'it is finished' or 'it is done'. The repetition emphasizes a sense of finality or condemnation. The final clause indicates that their eyes have witnessed something that confirms this feeling.
[PSA.35.22] You have seen, Yahveh, do not be silent. My Lord, do not remove yourself from me. [§]
ra'ita YHVH al-techarash, Adonai al-tirchak mime'ni.
This verse is a plea to God, asking for attention and presence. 'Ra'ita' means 'you have seen'. 'YHVH' is the proper name of God, which we will translate as 'Yahveh'. 'Al-techarash' is a negative command meaning 'do not be silent'. 'Adonai' means 'my Lord'. 'Al-tirchak' is another negative command meaning 'do not remove yourself'. 'Mime'ni' means 'from me'.
[PSA.35.23] Wake up and arise for my judgment, my Gods and my Lord for my quarrel. [§]
ha-ee-rah veh-ha-kee-tzah le-meesh-pah-tee el-oh-ai va-ad-o-nai le-ree-vee.
This verse contains several names for God. "Ha-ee-rah" and "ha-kee-tzah" are imperatives meaning "wake up" and "arise" respectively. "Meeshpatee" means "my judgment". "El-oh-ai" means "my Gods". "Ad-o-nai" means "my Lord". "Reevee" means "my quarrel" or "my dispute". The verse is a plea for divine intervention, calling upon the Gods and my Lord to defend my cause.
[PSA.35.24] Judge me according to your righteousness, Yahveh, the Gods my God, and do not let them rejoice over me. [§]
shaf-te-nee khets-id-keh-kha Yahveh Elohim-ai veh-al yis-me-khu lee.
This verse is a plea for justice. "Shafteeni" means 'judge me'. "Khetsidkecha" means 'according to your righteousness'. "Yahveh Elohimai" means 'Yahveh, the Gods my [possessive]'. "Ve'al yismechu lee" means 'and let them not rejoice over me'.
[PSA.35.25] Let them not say in their heart, "Indeed, it is our person". Let them not say, "They have swallowed him." [§]
al-yo-mer-u be-li-vam he-ach naf-she-nu al-yo-mer-u bi-la-a-nu-hu
This verse consists of two parallel clauses, both expressing a prohibition against certain thoughts. "al-yo-mer-u" means "let them not say". "be-li-vam" means "in their heart". "he-ach" means "surely, indeed". "naf-she-nu" means "our soul, our person". "bi-la-a-nu-hu" means "they have swallowed him". The verse is a plea against malicious thoughts about someone who has disappeared, specifically denying the idea that they were simply consumed or gotten rid of.
[PSA.35.26] Let them be ashamed and dig, those rejoicing in my evil. Let them wear shame and disgrace, those who magnify themselves against me. [§]
yay-bo-shoo v'yah-kh'f'roo | yah-khah-dahv seen-may-hee rah-ah-tee yeel-besh-oo-boshet oo-khlee-mah hah-mahg-dee-leem ah-lai
This verse expresses a wish for the shame and covering of those who rejoice in evil and magnify themselves against the speaker. 'Yeboshu' means 'let them be ashamed'. 'Yachfru' means 'let them dig', metaphorically meaning let them cover themselves. 'Smeyhey ra'ati' means 'those rejoicing in my evil'. 'Yilbeshu boshet' means 'let them wear shame'. 'Uklimmah' means 'and disgrace'. 'Hamagdilim alay' means 'those magnifying themselves against me'.
[PSA.35.27] Let those who desire righteousness rejoice and sing, and let them say continually, "Yahveh is great, he who desires peace for his servant." [§]
ya-ron-nu v'yis-m'chu chaf-tsei tzid-ki v'yo-m'ru ta-mid yig-dal Yahveh he-cha-fetz shalom av-do.
This verse calls upon those who desire righteousness to rejoice and proclaim the greatness of Yahveh, who desires peace for those who serve him. "Yaronnu" is a call to joyful singing. "Chaf-tsei tzid-ki" literally translates to 'desirers of righteousness'. "Ta-mid" means continually or always. "He-cha-fetz" means 'he desires'. "Av-do" means 'his servant'.
[PSA.35.28] And my tongue will proclaim your righteousness, your praise all day. [§]
u-le-sho-nee teh-geh tzid-keh-kha kol-ha-yo-m teh-ee-la-teh-kha.
This verse describes the speaker's tongue proclaiming God's righteousness and praise all day. 'Leshoni' means 'my tongue'. 'Tehgeh' means 'will proclaim' or 'declares'. 'Tzidkecha' means 'your righteousness'. 'Kol hayom' means 'all day'. 'Tehilatecha' means 'your praise'.
PSA.36
[PSA.36.1] To the one who overcomes, to the servant of Yahveh, to David. [§]
La-men-at-tze-ach, le-ev-ed-Yahveh, le-da-vid.
This verse is a superscription to Psalm 3. 'La-men-at-tze-ach' is a musical term, likely meaning 'to the one who overcomes' or 'to the victorious one'. 'Le-ev-ed-Yahveh' means 'to the servant of Yahveh'. 'Le-da-vid' means 'to David'.
[PSA.36.2] A declaration of transgression to the wicked is in the midst of my heart; there is no fear of the Gods before his eyes. [§]
Ne-oom pesha larasha bekerev libbi, ein pachad Elohim le-neged einav.
This verse consists of several parts. "Ne-oom" means "declaration of". "Pesha" means "transgression" or "rebellion". "Larasha" means "to the wicked". "Bekerev libbi" means "in the midst of my heart". "Ein pachad" means "there is no fear". "Elohim" means "the Gods". "Le-neged einav" means "before his eyes". The verse is stating a declaration about the transgression of the wicked, specifically that they have no fear of the Gods.
[PSA.36.3] For God has made it smooth for Himself in His eyes to find his iniquity to hate. [§]
ki-hekhlik elav be'einav limtsoa avono lisno
This verse describes a deliberate act of seeking fault. 'Hechlik' means to make smooth or slippery, but in this context implies a deliberate seeking or searching. 'Elav' means to him or towards him. 'Be'einav' means in his eyes, signifying with intention or judgment. 'Limtsoa' means to find. 'Avono' means his iniquity or wrongdoing. 'Lisno' means to hate.
[PSA.36.4] The words of his mouth are iniquity and deceit; he has ceased to understand how to do good. [§]
Div-ray fee-oo ah-ven oo-mir-mah; kha-dal le-has-keel le-hey-teev.
This verse discusses the words coming from someone’s mouth and their lack of good understanding. 'Divrei fee-oo' literally means ‘words of his mouth’. ‘Aven’ means iniquity or falsehood. ‘Mirmah’ means deceit. ‘Khadal’ means ceased or stopped. ‘Lehaskil’ means to understand or to act wisely. ‘Leheiteev’ means to do good.
[PSA.36.5] Wrongdoing he contemplates on his couch; he establishes himself on a path not good. Evil he does not reject. [§]
Aven | yakhshov al-mishkavo yityatzev al-derekh lo-tov ra lo yim'as.
This verse discusses someone contemplating wrongdoing while in bed, choosing a bad path, and not rejecting evil. "Aven" refers to wrongdoing or iniquity. "Mishkavo" means his bed or couch. "Yityatzev" means he establishes or settles. "Derekh" means way or path. "Ra" means evil. "Yim'as" means he rejects or abominates.
[PSA.36.6] Yahveh, your steadfast love is in the heavens, and your faithfulness reaches even unto the clouds. [§]
Yahveh beh-hah-shah-ma-yim khas-deh-kha em-oo-nah-teh-kha ad-shakh-eem
This verse speaks of Yahveh’s steadfast love and faithfulness reaching to the heavens. 'Behashamayim' means 'in the heavens'. 'Khasdekha' means 'your steadfast love'. 'Emunatekha' means 'your faithfulness'. 'Ad-shchakim' means 'even unto the clouds'.
[PSA.36.7] Your righteousness is like the mountains of God, your justice is a great deep. Yahveh saves human and animal. [§]
tsi-d'kat-kha k'-har-rei-el mish-pat-kha t'-hom ra-bah a-dam-u-v'-he-mah to-shi-a Yahveh.
This verse discusses the righteousness and justice of Yahveh, comparing them to mountains and the great deep. It concludes with a statement that Yahveh saves both humans and animals. 'Tsidqatkha' means 'your righteousness'. 'K'harrei-el' means 'like the mountains of God'. 'Mishpatecha' means 'your justice'. 'T'hom rabbah' means 'great deep'. 'Adam u-v'hemah' means 'human and animal'. 'Toshiya Yahveh' means 'saves Yahveh'.
[PSA.36.8] How precious is your lovingkindness, the Gods, and the children of humanity will trust in the shadow of your wings. [§]
mah-yah-kar khas-deh-kha el-o-heem oo-veh-nei ah-dahm beh-tsehl keh-nah-fei-kha yeh-kheh-sah-yoon
This verse expresses the great value of God’s lovingkindness. It states that the children of humanity will find refuge and trust under the shelter of God’s wings. 'Mah' indicates a rhetorical question expressing high degree. 'Yakkar' means precious or valuable. 'Khasdekha' is your lovingkindness. 'Elohim' is 'the Gods.' 'Bene adam' means children of humanity. 'Betsehl' means in the shadow. 'Knafei' means wings. 'Yekhasu' means they will trust or find refuge. The verse uses a poetic structure and emphasizes the protective and comforting nature of God.
[PSA.36.9] They will be satisfied from the abundance of your house, and you will give them drink from the stream of your delights. [§]
yir-vyoon mid-desh-en bay-teh-kha ve-na-chal a-da-ney-kha tash-kem
This verse describes being satisfied with the abundance of God’s house and being given drink from the stream of God’s pleasures. ‘yir-vyoon’ is a verb meaning ‘they will be satisfied.’ ‘mid-desh-en’ means ‘from fatness’ or ‘abundance.’ ‘bay-teh-kha’ is ‘your house.’ ‘ve-na-chal’ is ‘and a stream.’ ‘a-da-ney-kha’ means ‘your pleasures’ or ‘your delights.’ ‘tash-kem’ means ‘you will give drink’.
[PSA.36.10] For with you is the source of lives, in your light we see light. [§]
Ki im-kha me-kor khay-im, be-o-rakh ni-reh-oh-r.
This verse contains several key names and words. "Ki" means "for" or "because". "Im-kha" is a combination of "im" (with) and "kha" (you), meaning "with you". "Me-kor" means "source". "Khay-im" means "life" (plural). "Be-o-rakh" is a combination of "be" (in) and "o-rakh" (your light), meaning "in your light". "Ni-reh" means "we see". "Oh-r" means "light". Therefore, the verse is stating a reason because of being with someone and seeing light.
[PSA.36.11] Extend your lovingkindness to those who know you, and your righteousness to those upright of heart. [§]
məšōḵ ḥasdəḵā ləyōḏəʿēḵā wəṣidqāṯəḵā ləyišrē-lēv.
This verse contains several key terms. "məšōḵ" means “draw” or “extend”. "ḥasdəḵā" is a second-person masculine singular possessive form of "ḥesed", meaning “lovingkindness”, “mercy”, or “steadfast love” – and uses the possessive suffix “your”. "ləyōḏəʿēḵā" means “to those who know you” – again, a second-person possessive. "wə" means “and”. "ṣidqāṯəḵā" is “your righteousness”. "ləyišrē-lēv" means “to those upright of heart”.
[PSA.36.12] Do not let the foot of pride come to me, and do not let the hand of the wicked shake me. [§]
al-tevo'eni regel ga'ava veyad-reshayim al-tnideni
This verse contains several key words. "regel" means foot or leg. "ga'ava" means pride or haughtiness. "yad" means hand. "reshayim" means the wicked or evildoers. The verbs are commands – "al tevo'eni" means "do not come to me" and "al tnideni" means "do not shake me". The verse is a plea for protection from the influence of pride and wickedness.
[PSA.36.13] There the evildoers fell, they were pushed and could not rise. [§]
sham naf'lu po'alei avon, dochu v'lo yachlu kum.
This verse describes the downfall of evildoers. 'Sham' means 'there.' 'Naf'lu' is the past tense plural of 'to fall.' 'Po'alei avon' literally means 'workers of evil' or 'doers of wickedness'. 'Dochu' means 'they were pushed' or 'they were driven'. 'V'lo yachlu' translates to 'and they could not'. 'Kum' means 'to rise' or 'to stand'. Therefore, the verse describes evildoers falling, being pushed down, and being unable to rise.
PSA.37
[PSA.37.1] To David. Do not strive with the evil ones, do not be jealous of those who do iniquity. [§]
l'david | al-titchar bam're'im | al-t'kaneh b'osei avlah.
This verse is a psalm attributed to David. 'al-titchar' means 'do not strive' or 'do not contend'. 'bam're'im' means 'with the evil ones'. 'al-t'kaneh' means 'do not be jealous'. 'b'osei avlah' means 'with doers of iniquity'.
[PSA.37.2] For like grass they quickly fade, and like the green plants of the field they wither. [§]
ki ke-khatzir me-herah yimalu ukh-yerek desha yibbolun
This verse uses several words describing vegetation and its quick decline. "ki" means "for" or "because". "ke" means "like" or "as". "khatzir" refers to grass, particularly new growth or hay. "meherah" means "quickly" or "soon". "yimalu" means "they will fade" or "they will wither". "ukh" is a conjunction meaning "and". "yerek" refers to green plants or fresh vegetation. "desha" means "the field" or "the pasture". "yibbolun" means "they will dry up" or "they will become withered". The verse is a poetic comparison of human life to quickly fading vegetation.
[PSA.37.3] Trust in Yahveh and do good. Dwell in the land and tend faithfulness. [§]
bə·ṭaḥ ba·Yahveh wa·‘ă·śeh-ṭov šə·ḵan-’e·reṣ ū·rə·‘eh ‘ĕ·mū·nāh.
This verse begins with a call to trust in Yahveh, then to do good. It then states that inhabiting the land and tending faithfulness are results of this trust and goodness. The verbs are imperative, giving a command or exhortation. 'Eretz' refers to the land, and 'emunah' means faithfulness, reliability, or truth.
[PSA.37.4] And you will delight upon Yahveh, and he will give to you the desires of your heart. [§]
vehite’annag al-yahveh vehitten-lecha mish’alot libecha.
This verse contains several components. 'Vehite’annag' means 'and you will delight'. 'Al-yahveh' means 'upon Yahveh'. 'Vehitten-lecha' means 'and he will give to you'. 'Mish’alot libecha' means 'the desires of your heart'. The verse encourages finding joy in Yahveh, promising that Yahveh will fulfill the desires of one’s heart.
[PSA.37.5] Roll your way upon Yahveh, and trust upon him, and he will do. [§]
gol al-Yahveh darkhekha uvetach alav vehu ya'aseh.
This verse contains several key terms. "gol" means 'roll' or 'cast'. In a theological context, it means to commit or entrust. "Yahveh" is the proper name of God. "darkhekha" means 'your way' or 'your path'. "vetach" means 'trust'. "alav" means 'upon him'. "vehu" means 'and he'. "ya'aseh" means 'will do' or 'shall do'. The verse is an instruction to commit one's way to God and trust in Him, and He will act.
[PSA.37.6] And will bring out your righteousness as light, and your justice like midday. [§]
vehotzi ka’or tzidkekha umishpatkha katzhorayim
This verse contains several key terms. 'vehotzi' means 'and will bring out'. 'ka’or' means 'as light'. 'tzidkekha' is 'your righteousness'. 'umishpatkha' means 'and your justice'. 'katzhorayim' means 'like midday'. The verse speaks of God bringing forth his righteousness and justice.
[PSA.37.7] Be silent to Yahveh and wait for him. Do not be upset by someone who succeeds in their path, or by a person who makes plans. [§]
Dom liyahveh vehithholel lo al-tithhar bematzliach darkkho be'ish oseh mezimot.
This verse instructs to be silent to Yahveh and to wait for him. It warns against being upset by someone who prospers in their way, or by a person who plans evil.
[PSA.37.8] Release your wrath and abandon hot anger. Do not regret it, but rather to do evil. [§]
her-ef may-af va-azov che-mah al-titchar ach-le-haray'
This verse consists of several words relating to anger and wrath. 'Her-ef' means 'let go' or 'release'. 'May-af' refers to 'wrath'. 'Va-azov' means 'and abandon'. 'Che-mah' translates to 'hot anger' or 'wrath'. 'Al-titchar' means 'do not regret' or 'do not be sorry'. 'Ach-le-haray'' signifies 'but to do evil'.
[PSA.37.9] For the evil ones will be cut off, and those who wait for Yahveh, they will inherit the land. [§]
ki-mre'im yikartu'un v'kovei Yahveh hema yirshu-aretz
This verse contains several key names and words. 'ki' means 'for' or 'because'. 'mre'im' is the plural form of 're', meaning 'evil ones' or 'those who do evil'. 'yikartu'un' comes from the root 'karat', meaning 'to cut off' or 'to destroy'. 'v' is a conjunction meaning 'and'. 'kovei' means 'those who wait for' or 'those who hope in'. 'Yahveh' is the proper name of God. 'hema' means 'they'. 'yirshu' means 'they will inherit'. 'aretz' means 'land' or 'earth'. Therefore the verse speaks of the destruction of the evil and the inheritance of the land by those who hope in Yahveh.
[PSA.37.10] And yet a little while, and there will be no wicked one. And you will certainly look at his place, and he is not there. [§]
veh-ood meh-aht veh-ayn raw-shah veh-heet-boh-nahntah al-meh-koh-moh veh-ee-neh-noo.
This verse discusses the eventual disappearance of the wicked. "Veh-ood meh-aht" means "and yet a little". "Veh-ayn raw-shah" means "and there is no wicked one". "Veh-heet-boh-nahntah" means "and you will certainly look". "Al-meh-koh-moh" means "at his place". "Veh-ee-neh-noo" means "and he is not". The verse implies a searching for the wicked, but they will not be found.
[PSA.37.11] And the humble ones will inherit the land, and they will delight upon great peace. [§]
va-anavim yirshu-aretz ve-hit'anegu al-rov shalom.
This verse describes a blessing upon the humble. 'Va'anavim' means 'and the humble ones.' 'Yirshu' means 'they will inherit.' 'Aretz' means 'the land.' 'Ve' means 'and.' 'Hit'anegu' means 'they will delight.' 'Al' means 'upon.' 'Rov' means 'abundance' or 'greatness.' 'Shalom' means 'peace.'
[PSA.37.12] The wicked one plots against the righteous one, and grinds his teeth upon him. [§]
zomeim rashah latsaddiq v'chorek alav shinav
This verse describes a wicked person plotting against a righteous one. "Zomeim" means plotting or devising. "Rashah" means wicked. "Latsaddiq" means to the righteous. "V'chorek" means and grinds or gnashes. "Alav" means upon him. "Shinav" means his teeth.
[PSA.37.13] My Lord will laugh at him, for he has seen that his day will come. [§]
Adonai yiskchak-lo ki-ra'ah ki-yavo yomo
This verse contains several components. 'Adonai' means 'my Lord'. 'Yiskchak-lo' is a verb form meaning 'will laugh at him'. 'Ki' means 'because' or 'for'. 'Ra'ah' means 'saw'. 'Yavo' means 'will come'. 'Yomo' means 'his day'. The verse describes my Lord laughing because he sees that his day will come.
[PSA.37.14] The wicked have opened their swords, and they draw their bows to cause the poor and the needy to fall, to slaughter those straight of path. [§]
kher-ev | pa-teh-hoo re-sha-eem ve-dar-khoo kash-ta-tam le-ha-feel ah-nee ve-ev-yon li-tvokh yish-rei-da-rekh.
This verse describes the wicked preparing for violence against the vulnerable. 'Kher-ev' means sword. 'Pa-teh-hoo' means they have opened. 'Re-sha-eem' means the wicked. 'Ve-dar-khoo' means and they draw/stretch. 'Kash-ta-tam' means their bows. 'Le-ha-feel' means to cause to fall/overthrow. 'Ah-nee' means the poor. 'Ve-ev-yon' means and the needy. 'Li-tvokh' means to slaughter. 'Yish-rei-da-rekh' means those straight of path/the upright.
[PSA.37.15] Their swords will come into their heart, and their bows will be broken. [§]
khar-vahm tah-voe beh-lee-vahm veh-kahsh-toh-tahm tee-shah-var-neh
This verse consists of several words. "khar-vahm" is the plural form of 'sword', meaning 'swords'. "tah-voe" means 'come' or 'enter'. "beh-lee-vahm" means 'in their heart'. "veh" is a conjunction meaning 'and'. "kahsh-toh-tahm" is the plural form of 'bow', meaning 'bows'. "tee-shah-var-neh" means 'will be broken'. Therefore, the verse describes swords entering hearts and bows being broken.
[PSA.37.16] Good is little to the righteous one from a multitude of wicked ones many. [§]
tov-me'at la-tsadik mi-hamon resha'im rabim.
This verse contains several words requiring literal translation. "Tov" means good. "Me'at" means little. "La" is a preposition meaning 'to' or 'for'. "Tsadik" means righteous. "Mi" means from. "Hamon" means a multitude or a throng. "Resha'im" means wicked ones. "Rabim" means many.
[PSA.37.17] For the arms of the wicked will be broken, and Yahveh sustains the righteous. [§]
kee zro-ot resha-eem tee-sha-bar-na ve-so-mek tsad-dee-keem Yahveh.
This verse speaks of the breaking of the arms of the wicked and Yahveh supporting the righteous. 'Zro-ot' means 'arms,' 'resha-eem' means 'wicked,' 'tee-sha-bar-na' means 'will be broken,' 've' means 'and,' 'so-mek' means 'supporter' or 'one who sustains,' 'tsad-dee-keem' means 'righteous,' and 'Yahveh' is the proper name of God.
[PSA.37.18] Yahveh knows the days of the blameless, and their inheritance will be forever. [§]
yo-deh-ah Yahveh ye-may tem-eem-eem ve-na-cha-la-tam le-o-lam tee-yeh
The verse describes God's knowledge of the days of the blameless and their inheritance being eternal. "Yodea" means "knows". "Yehovah" is "Yahveh". "Yemei" means "days of". "Temimim" means "the blameless". "Nachalatam" means "their inheritance". "Leolam" means "forever". "Tihyeh" means "will be".
[PSA.37.19] They will not be ashamed in a time of badness, and in days of hunger, they will be satisfied. [§]
lo-ye-vo-shu be-et ra-ah; u-vi-mei re-ah-von yis-ba-u.
This verse consists of several parts. "lo-ye-vo-shu" means "they will not be ashamed". "be-et ra-ah" means "in a time of badness", or "in evil times". "u-bi-mei re-ah-von" means "and in days of hunger". "yis-ba-u" means "they will be satisfied". The verse is a promise of provision and a lack of shame in difficult times.
[PSA.37.20] For the wicked will perish, and the enemies of Yahveh like fat grass are all vanished into smoke, they are all gone. [§]
ki resha'im yo'avedu ve'oyvei Yahveh kikkar karim kolu be'ashan kolu
This verse describes the fate of the wicked and the enemies of Yahveh. 'Resha'im' refers to the wicked, and 'yo'avedu' means they will perish. 'Oyvei Yahveh' translates to 'enemies of Yahveh'. 'Kikkar karim' is a simile, meaning 'like fat grass'. 'Kolu be'ashan kolu' means 'they all vanished into smoke'. The verse suggests a complete and utter destruction, like grass that quickly burns away.
[PSA.37.21] He lends to the wicked and he will not repay, and the righteous grants grace and gives. [§]
loveh rashah v’lo y’shallem v’tzadik honehn v’notehn.
This verse describes the characteristics of the wicked and the righteous. “Lohveh” means “he lends”. “Rashah” means “wicked”. “V’lo” means “and not”. “Y’shallem” means “he will repay”. “V’tzadik” means “and the righteous”. “Honehn” means “he grants grace”. “V’notehn” means “and he gives”.
[PSA.37.22] For those blessed by the Gods will inherit the land, and those cursed by the Gods will be cut off. [§]
ki mevorachav yirshu aretz u mekulalav yikkaretu
This verse discusses a blessing and a curse. "mevorachav" is the plural possessive form of 'blessed ones', meaning 'those blessed by God'. "yirshu" means 'they will inherit'. "aretz" means 'land' or 'earth'. "mekulalav" is the plural possessive form of 'cursed ones', meaning 'those cursed by God'. "yikkaretu" means 'they will be cut off'.
[PSA.37.23] From Yahveh are the steps of a man established, and Yahveh desires his way. [§]
mey-hoo-vah meetz-ah-day gee-ver ko-nah-noo vuh-dark-kho yeikh-pahz.
This verse discusses the steps of a man being established by Yahveh and Yahveh delighting in his way. 'Mey' means 'from'. 'Yahveh' is the proper name of God. 'Meetz-ah-day' means 'steps'. 'Gee-ver' means 'man'. 'Ko-nah-noo' means 'established, prepared'. 'Vuh' is 'and'. 'Dark-kho' means 'his way'. 'Yeikh-pahz' means 'he delights, he desires'.
[PSA.37.24] For he will fall, he will not be moved, for Yahveh supports His hand. [§]
Ki-yipol lo-yutal ki-Yehoveh somech yado.
This verse contains several components. 'Ki' means 'for' or 'because'. 'Yipol' is a verb meaning 'he will fall'. 'Lo yutal' means 'he will not be moved' or 'he will not fall'. 'Yehoveh' is the proper name of God. 'Somech' means 'He supports'. 'Yado' means 'His hand'. The verse speaks of God's support preventing someone from falling.
[PSA.37.25] A young person I was, and also I have grown old, and I have not seen a righteous one abandoned, and his offspring seeking bread. [§]
Na'ar hayiti gam-zakanti v'lo-ra'iti tzadik ne'ezav v'zar'o mevakesh-lachem.
This verse contains several key words. "Na'ar" means young person or youth. "Hayiti" means I was. "Gam" means also or even. "Zakanti" means I have grown old. "V'lo" means and not. "Ra'iti" means I have seen. "Tzadik" means righteous one. "Ne'ezav" means abandoned. "V'zar'o" means and his seed/offspring. "Mevakesh" means seeking. "Lachem" means bread or sustenance.
[PSA.37.26] All day long he is gracious and lends, and his seed is to blessing. [§]
kal-hayom khonen u-malveh ve-zar'o livrakhah.
This verse describes a righteous person. "kal-hayom" means "all the day". "khonen" means "gracious" or "bestowing favor". "u-malveh" means "and lending". "ve-zar'o" means "and his seed". "livrakhah" means "to blessing". The verse is portraying someone who is consistently generous and gives to others.
[PSA.37.27] Turn away from evil and do good and dwell forever. [§]
Soor may-rah va-ah-seh tov oo-sh-khon le-oh-lam.
This verse consists of several words. 'Soor' means 'turn away' or 'depart'. 'May-rah' means 'from evil'. 'Va' is a conjunction meaning 'and'. 'Ah-seh' means 'do' or 'make'. 'Tov' means 'good'. 'Oo' is another conjunction meaning 'and'. 'Sh-khon' means 'dwell' or 'reside'. 'Le-oh-lam' means 'forever' or 'for eternity'.
[PSA.37.28] For Yahveh loves justice and will not abandon his righteous ones forever; they will be protected, but the seed of the wicked will be cut off. [§]
Ki Yahveh ohev mishpat velo ya'azov et chasidav leolam nishmaru vezera resha'im nichrat.
This verse discusses Yahveh's love of justice and his perpetual protection of the righteous, while also stating that the seed of the wicked will be cut off. Let's break down the names: 'Yahveh' is the proper name of God. 'Mishpat' means justice. 'Chasidav' means his righteous ones. 'Resha'im' means the wicked.
[PSA.37.29] The righteous will inherit the land and they will dwell on it forever. [§]
tsadikim yirshu-aretz veyishkhenu laad alayha
This verse speaks of the righteous inheriting the land and dwelling on it forever. 'tsadikim' refers to righteous people. 'yirshu' means they will inherit. 'aretz' means land. 'veyishkhenu' means and they will dwell. 'laad' means forever. 'alayha' means on it (the land).
[PSA.37.30] The mouth of the righteous will declare wisdom, and his tongue will speak justice. [§]
pee-tsah-deek yeh-geh khahk-mah oo-lesh-oh-noh teh-dah-behr mish-paht
This verse describes the speech of a righteous person. "Pee" means 'mouth'. "Tsah-deek" means 'righteous'. "Yeh-geh" means 'will declare' or 'will meditate'. "Khahk-mah" means 'wisdom'. "Oo" means 'and'. "Lesh-oh-noh" means 'his tongue'. "Teh-dah-behr" means 'will speak'. "Mish-paht" means 'judgment' or 'justice'.
[PSA.37.31] The laws of the Gods are within their heart, and their steps do not slip. [§]
to-rat e-lo-hayv bee-liv-vo lo tee-ma-ed ash-u-rav
This verse describes someone whose laws of their gods are within their heart, and their steps do not slip. 'Torat' means law. 'Elohayv' means 'their gods'. 'Be-livvo' means 'in their heart'. 'Lo tee-ma-ed' means 'will not slip'. 'Ashurav' means 'their steps'.
[PSA.37.32] The wicked one watches the righteous one, and seeks to kill him. [§]
tso-peh rah-shah' la-tsah-deek oo-meh-vah-keesh la-hah-meet-oh
This verse describes a wicked person watching for a righteous person, and seeking to kill them. "Tsopeh" means watcher or looker. "Rashah" means wicked. "Latzaddik" means to the righteous one. "Um'vakeesh" means and he seeks. "Lahamitoh" means to kill him.
[PSA.37.33] Yahveh will not abandon us in his hand, and he will not condemn us in his judgement. [§]
Yahveh lo ya’azvenu beyado velo yarshie’enu behishaphto.
This verse contains several key names and verbs. "Yahveh" is the proper name of God. "Lo" means "not". "Ya’azvenu" is a verb meaning "he will abandon us". "Beyado" means "in his hand". "Velo" means "and not". "Yarshie’enu" means "he will condemn us". "Behishaphto" means "in his judgement".
[PSA.37.34] Hope to Yahveh and keep his way, and he will lift you up to inherit the land. In the destruction of the wicked you will see. [§]
kah-veh el-yah-veh oo-sh'mor dar-kho-voo vee-roo-mim-kha lah-resh-et ah-rets be-hee-kah-ret re-shah-eem tee-reh
This verse consists of several parts. "kah-veh" means "hope". "el-yah-veh" means "to Yahveh". "oo-sh'mor" means "and keep". "dar-kho-voo" means "his way". "vee-roo-mim-kha" means "and he will lift you up". "lah-resh-et" means "to inherit". "ah-rets" means "the land". "be-hee-kah-ret" means "in the destruction". "re-shah-eem" means "the wicked". "tee-reh" means "you will see". Therefore, the verse is a conditional statement about hoping in Yahveh and observing his ways, and the subsequent result of inheriting the land while witnessing the destruction of the wicked.
[PSA.37.35] I saw a wicked person who is powerful and flourishes like a healthy citizen. [§]
ra'iti rashah aritz u'mit'areh k'ezrah ra'anan.
This verse describes the translator observing a wicked and arrogant person who flourishes like a healthy citizen. 'Ra'iti' means 'I saw'. 'Rashah' means 'wicked person'. 'Aritz' means 'strong, powerful, arrogant'. 'U'mit'areh' means 'and flourishes, and grows'. 'K'ezrah' means 'like a citizen'. 'Ra'anan' means 'healthy, fresh, vigorous'.
[PSA.37.36] And he passed by, and behold, he was not there. And I sought him, and he was not found. [§]
Va-ya-vor ve-hee-neh ei-nen-nu va-a-vak-sheh-hu ve-lo nim-tza.
This verse describes someone passing by and noticing that another person is not there. The speaker then searches for this missing person but is unable to find them. Let's break down the names of God used here. There are none. This verse does not mention God.
[PSA.37.37] Guard them and see what is right, for a peaceful future belongs to a man of uprightness. [§]
sh’mar-tam u’re’eh yashar ki-acharit le-ish shalom
This verse consists of several parts. ‘Sh’mar-tam’ means ‘guard them’. ‘U’re’eh’ means ‘and see’. ‘Yashar’ means ‘uprightness’ or ‘straightness’. ‘Ki’ means ‘because’ or ‘for’. ‘Acharit’ means ‘end’ or ‘future’. ‘Le-ish’ means ‘for a man’ or ‘to a man’. ‘Shalom’ means ‘peace’ or ‘well-being’. The verse speaks of guarding someone and observing what is right, because a peaceful end awaits a righteous person.
[PSA.37.38] The transgressors are destroyed together. The end of the wicked is cut off. [§]
oo-fosh-eem nish-meh-doo yach-dah-v; ach-ar-reet resh-ah-eem nich-rah-tah.
This verse describes the fate of the wicked. "poosh-eem" refers to transgressors or rebels. "nish-meh-doo" means to be destroyed or exterminated. "yach-dah-v" means together. "ach-ar-reet" means the end or the latter part. "resh-ah-eem" means the wicked. "nich-rah-tah" means to be cut off or eradicated.
[PSA.37.39] And the salvation of righteous people is from Yahveh. Their fortress is in a time of distress. [§]
u-tshu-at tsad-dee-keem may-hoo-vah mah-ooz-ahm beh-ate tsah-rah.
This verse consists of several words. 'u-tshu-at' means 'and salvation'. 'tsad-dee-keem' means 'righteous ones'. 'may-hoo-vah' is a form of YHVH, meaning 'from Yahveh'. 'mah-ooz-ahm' means 'their fortress'. 'beh-ate' means 'in time of'. 'tsah-rah' means 'distress'. Thus, the verse speaks of the salvation of the righteous coming from Yahveh, and Yahveh being their fortress in times of distress.
[PSA.37.40] And Yahveh helped them, and He delivered them, He delivered them from the wicked ones, and He will save them, because they trusted in Him. [§]
va-ya-ez-rem Yeh-vah-veh va-ye-fal-tem ye-fal-tem mei-re-sha-im ve-yo-shi-em ki-cha-su vo.
This verse describes God helping and delivering people. "Va-ya-ez-rem" means 'and He helped'. "Yeh-vah-veh" is the proper name of God. "Va-ye-fal-tem" means 'and He delivered'. It is repeated for emphasis. "Mei-re-sha-im" means 'from the wicked ones'. "Ve-yo-shi-em" means 'and He will save'. "Ki-cha-su vo" means 'because they trusted in Him'.
PSA.38
[PSA.38.1] A Psalm for David, for the remembering. [§]
Mizmor leDavid leHazkir
Mizmor is a poetic form, often translated as 'Psalm'. 'Le' means 'to' or 'for'. David is a proper noun, a name. 'LeHazkir' means 'to the remembering' or 'for the remembering'. This implies a psalm written with the intention of being a reminder.
[PSA.38.2] Yahveh, do not rebuke me in your anger, and do not discipline me in your wrath. [§]
Yahveh al-beketsefka tochicheni ubachamatekha teyassreni.
This verse is a plea for mercy. The speaker asks Yahveh not to rebuke or discipline them in anger. 'Yahveh' is the proper name of God. 'Al' means 'not'. 'Beketsefka' means 'in your anger'. 'Tochicheni' means 'you rebuke me'. 'Ubachamatekha' means 'and in your wrath'. 'Teyassreni' means 'you discipline me'.
[PSA.38.3] For your arrows have pierced me, and your hand has rested upon me. [§]
ki-chi-tse-cha ni-cha-tu bi, va-tin-chat a-lai ya-de-cha.
This verse contains several key components. "ki" means "for" or "because". "chi-tse-cha" means "your arrows". "ni-cha-tu" means "have pierced" or "have struck". "bi" means "in me". "va-tin-chat" means "and has rested". "a-lai" means "upon me". "ya-de-cha" means "your hand". Therefore, the verse describes a situation where the speaker has been struck by arrows and feels the weight or pressure of someone’s hand upon them.
[PSA.38.4] There is no wholeness in my flesh because of your anger. There is no peace in my bones because of my sin. [§]
Ain-metom bibsari mipenei za'amek, ain shalom ba'atzamai mipenei chatati.
This verse expresses lament and acknowledgment of sin and its consequences. "Ain-metom" means "there is no wholeness" or "no integrity". "Bibsari" means "in my flesh". "Mipenei" means "because of" or "before". "Za'amek" means "your anger". "Ain shalom" means "there is no peace". "Ba'atzamai" means "in my bones". "Chatati" means "my sin". The verse laments a brokenness in the speaker’s body caused by both God’s anger and their own sin.
[PSA.38.5] For my iniquities have gone beyond my head; like a heavy burden they will oppress me. [§]
kee avonotai avru roshee; kemasa kavdeh yikhbdu mimeni.
This verse describes the speaker’s iniquities as being too heavy to bear. 'Avonotai' is plural and refers to the speaker’s iniquities or wrongdoings. 'Avru' means ‘passed’ or ‘gone beyond’. ‘Roshee’ is my head. ‘Kemasa’ means ‘like a burden’. ‘Kavdeh’ means ‘heavy’. ‘Yikhbdu’ means ‘they will weigh down’ or ‘they will oppress’. ‘Mimeni’ means ‘from me’.
[PSA.38.6] Cause my loves to wither because of my foolishness. [§]
hiv-ee-shoo na-mah-koo khav-boo-rot-ai mip-neh-ee iv-val-tee
This verse contains a command and a statement of cause. "Hiv-ee-shoo" is a command, likely to cause something to wither or be ruined. "Na-mah-koo" means to wither or be ruined. "Khav-boo-rot-ai" refers to my loves or favorites - things that are cherished. "Mip-neh-ee" means because of me, or before my face. "Iv-val-tee" means my foolishness.
[PSA.38.7] I have been afflicted, I am consumed exceedingly. All day I have walked in gloom. [§]
na'aviti shachoti ad-me'od kol-hayom koder hilachti.
na'aviti: I have been afflicted, I am wasting away. shachoti: I am consumed, destroyed. ad-me'od: exceedingly, very much. kol-hayom: all day, the whole day. koder: dark, gloomy, dismal. hilachti: I have walked, I went.
[PSA.38.8] For my strengths are full of wasting, and there is no wholeness in my flesh. [§]
ki-kes-lai ma-leu ni-kleh ve-ein me-tom bi-ve-sar-i
This verse describes a state of physical ailment and weakness. "keslai" refers to a weakening or exhaustion of the body. "ma-leu" means "are full". "ni-kleh" means consumed or wasted. "ve-ein" means "and there is not". "me-tom" means perfection or wholeness. "bi-ve-sar-i" means "in my flesh". Taken together, the verse communicates that the speaker’s strength has been exhausted and their body is failing.
[PSA.38.9] I am scattered and crushed greatly. I have roared from the sighing of my heart. [§]
nefu-go-tee ve-nid-keh-tee ad-me-od shah-ag-tee mee-nah-ham-at liv-bee.
This verse expresses intense distress and lament. 'Nefugoti' implies being driven away or dispersed. 'Nidkeeti' means being crushed or humbled. 'Ad-meod' signifies 'very much' or 'greatly'. 'Shaagti' means to roar or cry out. 'Minahamat livi' is the groaning or sighing of the heart.
[PSA.38.10] My Lord, all my desire is before you, and my sighing is not hidden from you. [§]
Adonai negdekha kol tavati ve-anhati mimkha lo nistarah.
This verse describes a complete openness and vulnerability before God. 'Adonai' means 'my Lord'. 'Negdekha' means 'before you'. 'Kol tavati' means 'all my desire'. 'Ve-anhati' means 'and my sighing'. 'Mimkha' means 'from you'. 'Lo nistarah' means 'not hidden'. The verse is a declaration that all longing and sorrow are known to and originate from God.
[PSA.38.11] My heart is reeling; my strength has forsaken me, and even the light of my eyes are not with me. [§]
libi s’char’char azavani ko’chi v’or-einai gam-hem ein itti.
This verse expresses a feeling of overwhelming distress and loss. 'Libi' means 'my heart'. 'S’char’char' means 'to spin around, be giddy, or reel'. 'Azavani' means 'has forsaken me'. 'Ko’chi' means 'my strength'. 'V’or-einai' means 'and the light of my eyes'. 'Gam-hem' means 'even they'. 'Ein itti' means 'are not with me'. The verse paints a picture of someone utterly broken, feeling abandoned by their strength and even the joy or vitality represented by 'the light of their eyes'.
[PSA.38.12] My lovers and my companions will stand at my side, and my near ones stood from afar. [§]
ohevai ve re'ai mineged nig'i ya'amodu ukerovai merahok amadu.
This verse describes the speaker’s relationships with those around them. ‘Ohevai’ means ‘my lovers’ or ‘my friends’. ‘Ve re’ai’ means ‘and my companions’. ‘Mineged nig’i’ means ‘opposite my touch’ or ‘at my side’. ‘Ya’amodu’ means ‘they will stand’. ‘Ukerovai’ means ‘and my near ones’. ‘Merahok’ means ‘from afar’. ‘Amadu’ means ‘they stood’.
[PSA.38.13] They have conspired, those seeking my soul, and those seeking my evil speak emptiness and deceptions, all day they contrive. [§]
vaynasqu mivakshei nafshi vidoreshei ra'ati divru havot umirmot kol-hayom yegeu.
This verse describes enemies plotting against the speaker. 'Vaynasqu' means 'they have conspired.' 'Mivakshei nafshi' translates to 'those seeking my soul.' 'Vidoreshei ra'ati' means 'those seeking my evil.' 'Divru havot' means 'they speak emptiness.' 'Umirmot' means 'and deceptions.' 'Kol-hayom' means 'all day.' 'Yegeu' means 'they meditate/contrive.'
[PSA.38.14] And I am as a deaf one; I will not hear, and as a mute one, will not open my mouth. [§]
Va-ani ke-heresh lo eshma va-ke-ilem lo yiftach-pi.
This verse describes a state of being unable to hear or speak, likening it to a deaf and mute person. ‘Va-ani’ means ‘and I’. ‘Ke-heresh’ means ‘like a deaf one’. ‘Lo eshma’ means ‘I will not hear’. ‘Va-ke-ilem’ means ‘and like a mute one’. ‘Lo yiftach-pi’ means ‘will not open mouth’.
[PSA.38.15] And I was like a man who does not hear, and there are no rebukes in his mouth. [§]
va-ehi ke-ish asher lo-shomea ve-ein be-fee tokhachot
This verse describes the speaker’s feeling of being like a man who does not hear and in whose mouth there are no rebukes. 'Va-ehi' means 'and I was'. 'Ke-ish' means 'like a man'. 'Asher' means 'who/which'. 'Lo-shomea' means 'does not hear'. 'Ve-ein' means 'and there is not'. 'Be-fee' means 'in (his) mouth'. 'Tokhachot' means 'rebukes'.
[PSA.38.16] For to you, Yahveh, I have waited. You will answer, my Lord, my God. [§]
kee-lekha YAHVEH ho-chal-tee at-tah ta-a-neh ad-o-nai elo-hai.
This verse consists of several components. "kee-lekha" means "for to you". "YAHVEH" is the proper name of God. "ho-chal-tee" means "I have waited". "at-tah" means "you". "ta-a-neh" means "you will answer". "ad-o-nai" means "my Lord". "elo-hai" means "my God". The verse expresses trust in God, stating that the speaker has waited for God and believes God will answer.
[PSA.38.17] For I said, lest they rejoice for me in the stumbling of my foot upon me, they have magnified it. [§]
ki-amar-ti pen-yis-me-chu-li be-mot rag-lai a-lai hig-di-lu
This verse contains several key elements. "ki" means "for" or "because". "amar-ti" means "I said". "pen" means "lest" or "that not". "yis-me-chu" means "they rejoice". "li" means "for me". "be-mot" means "in the stumbling". "rag-lai" means "my foot". "a-lai" means "upon me". "hig-di-lu" means "they have magnified". Taking these elements together, the verse expresses a concern that others might rejoice at the speaker’s downfall.
[PSA.38.18] For I am a ready side, and my pains are always before me. [§]
ki-a-nee le-tze-lah na-chon u-mach-ao-vee neg-dee ta-meed.
This verse contains several key words. 'ki' means 'for' or 'because'. 'a-nee' means 'I'. 'le-tze-lah' means 'to a side' or 'for a side'. 'na-chon' means 'ready' or 'prepared'. 'u' means 'and'. 'mach-ao-vee' means 'my pains'. 'neg-dee' means 'before my face' or 'against me'. 'ta-meed' means 'always' or 'continually'. The verse describes a constant presence of pain.
[PSA.38.19] For my iniquity I will tell, I am anxious concerning my sin. [§]
kee-ah-vo-nee ah-geed ed-ah-g meh-ha-tah-tee
This verse consists of several words. 'Kee' means 'for' or 'because'. 'Avoni' is my iniquity. 'Ageed' means I will tell. 'Edag' means I am anxious. 'Meh-hatati' means concerning my sin.
[PSA.38.20] And my enemies are living, they have grown strong, and my haters have multiplied with lies. [§]
ve-oy-vai chai-yim atz-ey-moo ve-rab-boo so-nay shaq-er
This verse describes enemies thriving and increasing in false hatred. 'Oy' means woe or enemies. 'Chaiyim' means lives. 'Atzeymoo' means they have grown strong. 'Rabboo' means increased or multiplied. 'Sonay' means haters. 'Shaqer' means false or lies.
[PSA.38.21] And those repaying evil instead of good will hate me instead of those pursuing good. [§]
u-mishal-mei ra-ah ta-chat tov-ah yis-te-nu-ni ta-chat ro-do-fei-tov.
This verse describes those who repay evil for good and hate those who pursue good. 'u-mishal-mei ra-ah' means 'and those repaying evil'. 'ta-chat tov-ah' means 'instead of good'. 'yis-te-nu-ni' means 'they will hate me'. 'ta-chat ro-do-fei-tov' means 'instead of pursuers of good'.
[PSA.38.22] Do not forsake me, Yahveh the Gods, do not be far from me. [§]
al ta'azveni Yahveh Elohim, al tirchak mimmeni.
This verse is a plea to God. "al ta'azveni" means "do not forsake me." "Yahveh Elohim" are the names of God. "al tirchak mimmeni" means "do not remove yourself from me" or "do not be far from me".
[PSA.38.23] Be quick to my help, my Lord, my salvation. [§]
khu-shah le-ez-ra-tee ad-o-nai tesh-u-ah-tee.
This verse consists of several words. "khu-shah" means 'hurry' or 'be quick'. "le-ez-ra-tee" means 'to my help'. "ad-o-nai" means 'my Lord'. "teshu-ah-tee" means 'my salvation'. The verse is a plea for immediate assistance and deliverance.
PSA.39
[PSA.39.1] To the one who overcomes, to Yedithun, a psalm of David. [§]
Lam’natseach liy’dithun mizmor l’david
This verse is a musical heading for Psalm 39. “Lam’natseach” means ‘to the one who overcomes’ or ‘for the director of music’. “Liy’dithun” is understood to be the name of the melody or the musician to whom the psalm is dedicated. “Mizmor” means ‘psalm’ or ‘song’. “L’david” means ‘to David’.
[PSA.39.2] I said, I will guard my ways from sin with my tongue, I will place a restraint on my mouth while the wicked one is before me. [§]
amarti eshmorah derachai mechato bilshoni eshmorah lefi machsom beod rashah lenegdi
This verse describes a commitment to guarding one's way from sin, specifically through careful speech. "Amarti" means "I said". "Eshmorah" means "I will guard". "Derachai" means "my ways". "Mechato" means "from sin". "Bilshoni" means "with my tongue". "Lefi" means "to my mouth". "Machsom" means "a restraint". "Beod" means "while" or "during". "Rashah" means "the wicked one". "Lenegdi" means "before me".
[PSA.39.3] I have restrained myself in silence, I have been quiet from good, and my pain is stirred up. [§]
Ne'elamti dumiyah hecheshiti mitov uche'avi ne'ekar.
This verse describes a state of silent suffering. "Ne'elamti" means 'I have held back' or 'I have restrained'. "Dumiyah" means 'silence'. "Hecheshiti" means 'I have been quiet' or 'I have ceased'. "Mitov" means 'from good' or 'from what is good'. "Uche'avi" means 'and my pain'. "Ne'ekar" means 'is stirred up' or 'is upset'. The verse speaks of choosing silence in the face of goodness, while inner pain intensifies.
[PSA.39.4] My heart is hot within me, in my inward parts it will burn like fire. I have spoken with my tongue. [§]
cham-liv-i | be-kir-bi bah-ha-gig-i tiv-ar-esh div-ar-ti bil-shon-i.
This verse describes an inner turmoil and the speaker’s inability to contain their thoughts. ‘Cham’ means hot or warm. ‘Liv’ is heart. ‘Be-kir-bi’ means in my inward parts. ‘Bah-ha-gig-i’ means in my meditations. ‘Tiv-ar-esh’ means it will burn like fire. ‘Div-ar-ti’ means I have spoken. ‘Bil-shon-i’ means with my tongue.
[PSA.39.5] Make known to me, Yahveh, the limit of my days and the measure of my years. What is it? Let me know what my end will be. [§]
ho-dee-ay-nee Yahveh keet-zee oo-mid-dat ya-mai mah-hee, ay-deh-ah meh-kha-del a-nee.
This verse is a plea for understanding of one's lifespan. The speaker asks Yahveh to make known the limit of their days and the measure of their years. They desire to know what is their end, or what will be their ultimate fate.
[PSA.39.6] Behold, you have appointed my days, and you have given my strength as nothing before you. But all breath, all mankind stands. Selah. [§]
hinneh tefachtah natatah yamai vecheldi ke'ayin negdech ach kol hevel kol adam nitzav selah
This verse expresses the brevity of human life in comparison to God. "hinneh" means "behold". "tefachtah" means "you have appointed". "natatah" means "you have given". "yamai" means "my days". "vecheldi" means "and my strength". "ke'ayin" means "as nothing". "negdech" means "before you". "ach" means "but". "kol hevel" means "all breath" or "all vanity". "kol adam" means "all mankind". "nitzav" means "stands". "selah" is a term of uncertain meaning, possibly an instruction to pause or reflect.
[PSA.39.7] Indeed, humankind walks in a form, indeed like vapor they exhale. They gather, but do not know who will collect them. [§]
akh-be-tse-lem yit-ha-lek-ish akh-he-vel ye-he-ma-yun yitz-bor ve-lo-ye-da mi-os-fam.
This verse speaks of humankind’s fleeting existence. "Tselem" means form or image. "Hevel" means breath or vapor. "Yitzbor" means to gather or accumulate. "Osfam" means those who gather them. The verse draws a parallel between walking in a form/image and being like vapor – both are transient and ultimately unknowable regarding their accumulation.
[PSA.39.8] And now, what I hoped for, my Lord, my expectation is to you. It is you. [§]
ve'ata mah-ki-viti adonai tochalti lecha hi
This verse consists of several parts. 'Ve'ata' means 'and now'. 'Mah-ki-viti' means 'what I hoped'. 'Adonai' is 'my Lord'. 'Tochalti' means 'my expectation'. 'Lecha' means 'to you'. 'Hi' means 'it'. Therefore, the verse is asking what the speaker hoped for, and stating that their hope is directed toward 'my Lord'.
[PSA.39.9] Deliver me from all my transgressions. Do not place me in the reproach of a fool. [§]
mi-kol-pesha-ai hat-tsi-leni cher-pat na-val al-te-si-meni
This verse is a plea for deliverance from sin and shame. 'mi-kol' means 'from all'. 'pesha-ai' means 'my transgressions'. 'hat-tsi-leni' means 'deliver me'. 'cher-pat' means 'the reproach'. 'na-val' means 'of a fool'. 'al-te-si-meni' means 'do not place me'.
[PSA.39.10] I am silent, I will not open my mouth, because you have made it so. [§]
ne-elam-ti lo ef-tah-pee kee at-tah ah-sah-tah.
This verse is from Psalm 39:2. 'Ne-elam-ti' means 'I am silent'. 'Lo ef-tah-pee' means 'I will not open'. 'Pee' refers to the mouth. 'Kee' means 'because'. 'Attah' means 'you'. 'Ah-sah-tah' means 'you have made'. The verse speaks of remaining silent because God has acted.
[PSA.39.11] Remove from upon me your touch, from the struggle of your hand. I am finished. [§]
ha-ser mee-ah-lai nig-eh-kha mee-tig-rat yad-kha ah-nee kah-lee-tee
This verse contains several words requiring literal translation. "Ha-ser" means "remove". "Mee-ah-lai" means "from upon me". "Nig-eh-kha" means "your touch" or "your affliction". "Mee-tig-rat" means "from the struggle of". "Yad-kha" means "your hand". "Ah-nee" means "I". "Kah-lee-tee" means "I am finished" or "I have come to an end".
[PSA.39.12] In rebukes because of sin, you have disciplined man, and you crush like a moth its beauty. Indeed, breath is all mankind. Selah. [§]
bə·tō·ḵā·ḥōt ʿal-ʿā·wōn | yi·sa·rəṯ·tā ʾîš wa·te·mes kā·ʿāš ḥă·mū·ḏō ʾaḵ·ḥe·ḇel kāl-ʾā·ḏām se·lā.
This verse uses a series of words related to correction, sin, suffering, and the fleeting nature of human life. "bə·tō·ḵā·ḥōt" means 'in rebukes,' implying correction through discipline. "ʿal-ʿā·wōn" means 'because of sin'. "yi·sa·rəṯ·tā" means 'you have disciplined'. "ʾîš" means 'man'. "wa·te·mes" means 'and you crush'. "kā·ʿāš" means 'like a moth'. "ḥă·mū·ḏō" means 'its precious thing' or 'its beauty'. "ʾaḵ·ḥe·ḇel" means 'indeed, breath' or 'indeed, vapor'. "kāl-ʾā·ḏām" means 'all mankind'. "se·lā." is a term thought to indicate a pause or emphasize the preceding thought.
[PSA.39.13] Hear my prayer, Yahveh, and my cry. Pay attention to my tears; do not be silent, for I am a stranger with you, a resident like all my ancestors. [§]
Shimeah-tefilati Yahveh veshavaati haazineh el-dimeati al-techrash ki ger anochi imach toshav kechol-avotai.
This verse is a plea for help and recognition. "Shimeah" means "hear." "Tefilati" means "my prayer." "Yahveh" is the proper name of God. "Veshavaati" means "and my cry." "Haazineh" means "pay attention." "El-dimeati" means "to my tears." "Al-techrash" means "do not be silent." "Ki" means "for." "Ger" means "a stranger/sojourner." "Anochi" means "I." "Imach" means "with you." "Toshav" means "a resident/sojourner." "Kechol-avotai" means "like all my ancestors". The verse is a request for God to hear the speaker’s prayer and cry, acknowledging their status as a stranger or sojourner like their forefathers.
[PSA.39.14] Please cease from me, and I will perish, before I go and I am no more. [§]
ha-sha' mi-me-ni ve-av-lee-gah be-te-rem eh-lekh ve-eh-neh-nee.
This verse contains several names and pronouns relating to God and the speaker. "Ha-sha" is a plea for silence or cessation. "Mi-me-ni" means "from me". "Ve-av-lee-gah" means "and I will perish". "Be-te-rem" means "before". "Eh-lekh" means "I go". "Ve-eh-neh-nee" means "and I am no more". It is a plea for God to cease acting against the speaker before they die and cease to exist.
PSA.40
[PSA.40.1] To the one who leads, to David, a Psalm. [§]
La-menatseach, le-David, mizmor.
This is a superscription to a Psalm. 'La-menatseach' is generally understood to be a musical direction, meaning 'to the one who leads'. 'Le-David' means 'to David', indicating authorship or dedication. 'Mizmor' means 'Psalm', a song typically sung with musical accompaniment.
[PSA.40.2] I waited, I hoped for Yahveh, and he inclined to me and he heard my cry. [§]
kah-vo kee-vee-tee Yahveh va-yet ay-lai va-yish-mah shoh-vah-tee.
This verse describes the speaker waiting for Yahveh and Yahveh responding by hearing their cry. 'Qavah' means 'to wait' or 'to hope'. 'Qiviti' is the first person singular perfect tense of 'qavah', meaning 'I waited' or 'I hoped'. 'Yahveh' is the proper name of God. 'Vayyet' is a conjunction meaning 'and' followed by a verb meaning 'he inclined' or 'he turned'. 'Elai' means 'to me'. 'Vayishma' means 'and he heard'. 'Shav'ati' means 'my cry' or 'my shout'.
[PSA.40.3] And the Gods lifted me from a pit of ruin, from the clay of the abyss, and established my feet upon a rock, making my steps secure. [§]
va-ya-ale-ni mee-bor sha-on mee-tit ha-yaven va-yakem al-se-lah rag-lai ko-nen ash-u-rai
This verse describes being lifted from a pit of destruction and having one’s feet established on a rock. 'Pit of destruction' is a metaphorical description. The verse uses several noun/adjective pairings to illustrate the strength and firmness of the foundation upon which the speaker has been placed.
[PSA.40.4] And He put in my mouth a new song, praise to the Gods of us. Many will see and be afraid, and they will trust in Yahveh. [§]
va-yee-ten be-fee shir kha-dash te-hee-lah le-elo-hay-nu yir-oo ra-beem ve-yee-ra-oo ve-yeev-takh-u ba-Yahveh.
This verse describes God putting a new song into someone's mouth – a song of praise to our Gods. Many will see and fear, and trust in Yahveh.
[PSA.40.5] Blessed is the man who sets Yahveh as his trust, and does not turn to idols and those who pour out lies. [§]
Ashrei hagever asher-sam Yahveh mivtacho velo-panah el-rehavim vesatey kazav.
This verse begins with a blessing. "Ashrei" means blessed. "Hagever" means the man. "Asher" indicates a relationship or possession - in this case, that the man *has* Yahveh as his trust. "Sam" means to put or set. "Mivtacho" means his trust. "Velo-panah" means and did not turn. "El" means to, towards. "Rehavim" means idols. "Vesatey kazav" means and those who pour out lies (false deities).
[PSA.40.6] Many things you have done, you, Yahveh, my God. Your wonders and your thoughts are to us, there is no comparison to you. I will declare and I will tell, exceeding number. [§]
rabot asita ata Yahveh Elohay nifleoteka umachshevoteka eleinu ein arech elecha aggidah vadabberah atsum misaper.
This verse consists of several components. "Rabot" means many. "Asita" means you have done. "Ata" means you. "Yahveh" is the proper name of God. "Elohay" means my God. "Nifleoteka" means your wonders. "Umachshevoteka" means and your thoughts. "Eleinu" means to us. "Ein" means there is not. "Arech" means value or comparison. "Elecha" means to you. "Aggidah" means I will declare. "Vadabberah" means and I will tell. "Atzum" means mighty or exceeding. "Misaper" means number.
[PSA.40.7] Slaughter offerings and grain offerings, my Lord has not desired. Ears you have cut for me. Burnt offerings and sin offerings, you did not ask for. [§]
zevakh oo-min-khah lo-khafatz-ta oh-z-nai-yim ka-reet-ta lee oh-lah va-kha-ta-ah lo-sha-al-ta.
This verse describes God stating what sacrifices He does not desire. 'Zevakh' refers to a slaughter offering or sacrifice. 'Min-khah' is a grain offering. 'Lo-khafatz-ta' means 'you have not desired' or 'you did not want'. 'Oh-z-nai-yim' means 'ears'. 'Ka-reet-ta lee' translates to 'you have cut for me'. 'Oh-lah' is a burnt offering. 'Va-kha-ta-ah' means 'and a sin offering'. 'Lo-sha-al-ta' means 'you did not ask for'.
[PSA.40.8] Then I said, "Behold, I have come; in the scroll of a book it is written about me." [§]
Az amarti hineh ba'ati bim'gilat sefer katuv alai.
This verse describes a moment of revelation. 'Az' means 'then'. 'Amarti' means 'I said'. 'Hineh' means 'behold'. 'Ba'ati' means 'I have come'. 'Bim'gilat sefer' means 'in the scroll of a book'. 'Katuv' means 'written'. 'Alai' means 'upon me'. Therefore, the speaker has come to a point where something is written about them in a scroll.
[PSA.40.9] To do your will, my Gods, I have desired, and your law is within my inward parts. [§]
lah-ah-soht-reh-tsohn-kah ah-loh-hai khah-faht-tee veh-toh-rah-tah-kah beh-tohkh meh-ah
This verse expresses a desire to fulfill the will and law of God. 'Lah-ah-soht' means 'to do'. 'Reh-tsohn-kah' is 'your will'. 'Ah-loh-hai' is 'my Gods'. 'Khah-faht-tee' means 'I desired'. 'Veh' means 'and'. 'Toh-rah-tah-kah' is 'your law'. 'Beh-tohkh' means 'within'. 'Meh-ah' means 'my inward parts'.
[PSA.40.10] I have declared righteousness in a great assembly. Behold, my lips I will not consume. Yahveh, you have known. [§]
bisarti tzedek bekahal rav hineh sefatay lo ekla Yahveh ata yada'ta.
This verse comes from Psalm 51:6. 'bisarti' means 'I have declared'. 'tzedek' means 'righteousness'. 'bekahal rav' means 'in a great assembly'. 'hineh' means 'behold'. 'sefatay' means 'my lips'. 'lo ekla' means 'I will not consume' (or 'I will not eat'). 'Yahveh' is the proper name of God. 'ata' means 'you'. 'yada'ta' means 'you have known'.
[PSA.40.11] Your righteousness I have not covered within my heart. Your faithfulness and your salvation I have said. I have not concealed your kindness and your truth to a great congregation. [§]
tsidqatkha lo khisiti betokh libbi emunatekha utshuatekha amarti lo khidadti khasdekha va'amittekha leqahal rav.
This verse consists of several words relating to God's qualities and the speaker's declaration. "tsidqatkha" means "your righteousness". "khisiti" means "I have covered". "betokh libbi" means "within my heart". "emunatekha" means "your faithfulness". "utshuatekha" means "and your salvation". "amarti" means "I have said". "lo khidadti" means "I have not concealed". "khasdekha" means "your kindness". "va'amittekha" means "and your truth". "leqahal rav" means "to a great congregation". The verse expresses a public declaration of not concealing God's qualities.
[PSA.40.12] You, Yahveh, do not finish your compassion from me. Your lovingkindness and your faithfulness always sustain me. [§]
Atah Yahveh lo-tikla rachamecha mimeeni, chasdeka va’amittecha tamid yitzruni.
This verse begins with addressing Yahveh directly. "Atah" means "you." "Yahveh" is the proper name of God. "Lo-tikla" means "do not finish" or "do not consume." "Rachamecha" means "your compassion." "Mimeeni" means "from me." "Chasdeka" means "your lovingkindness." "Va’amittecha" means "and your faithfulness." "Tamid" means "ever" or "always." "Yitzruni" means "they preserve me" or "they sustain me". The verb is plural, implying the Gods sustain me.
[PSA.40.13] For evils have surrounded me without number. My sins have overtaken me, and I could not see it, even from the hairs of my head, and my heart has abandoned me. [§]
ki afpu-alay raot ad-ein mispar hisigu-ni avonotai ve-lo-yakholti lir'ot atzmo mish'a'rot roshi ve-libbi azavani.
This verse expresses a feeling of being overwhelmed by sin and trouble. 'Afpu-alay' means 'surrounded me'. 'Raot' means 'evils' or 'troubles'. 'Ad-ein mispar' means 'without number'. 'Hisigu-ni' means 'reached me' or 'overtook me'. 'Avonotai' means 'my sins'. 'Lo-yakholti' means 'I could not'. 'Lir'ot' means 'to see'. 'Atzmo' means 'itself'. 'Mish'a'rot roshi' means 'from the hairs of my head'. 'Ve-libbi azavani' means 'and my heart abandoned me'.
[PSA.40.14] Be pleased, Yahveh, to save me. Yahveh, hasten to my help. [§]
reh-tseh Yahveh leh-hat-tzee-leh-nee, Yahveh leh-ehz-ra-tee choo-shah.
This verse consists of a plea for Yahveh to act. "Reh-tseh" means 'to accept favorably,' 'to be pleased with,' or 'to will.' "Yahveh" is the proper name of God. "Leh-hat-tzee-leh-nee" means 'to save me.' "Leh-ehz-ra-tee" means 'to my help.' "Choo-shah" means 'hurry,' 'be quick,' or 'speed.' The verse is structured as a direct address to Yahveh, requesting both salvation and immediate assistance.
[PSA.40.15] Let them be ashamed and dig together, those who seek my soul to finish it. Let them retreat behind and be disgraced, those desiring my evil. [§]
yayvoshoo v'yachperoo yachad m'vakshay nafshi lispotah yissoogu achor v'yichalmu chafetzee ra'atee.
This verse describes the frustration of the speaker as those who seek their harm are put to shame. Let's break down the individual words: 'yayvoshoo' means 'let them be ashamed', 'v'yachperoo' means 'and let them dig', 'yachad' means 'together', 'm'vakshay' means 'those who seek', 'nafshi' means 'my soul', 'lispotah' means 'to finish it', 'yissoogu' means 'let them retreat', 'achor' means 'behind', 'v'yichalmu' means 'and let them be disgraced', 'chafetzee' means 'those desiring', 'ra'atee' means 'my evil'. The verse expresses a wish for the downfall of the speaker's enemies.
[PSA.40.16] They will place it on their heel, their shame, those who say to me, “Brother? Brother?” [§]
yashommu al-eikev bashtam ha-omrim li he-ach he-ach.
This verse comes from Isaiah 65:7. 'Yashommu' means 'they will place'. 'Al-eikev' means 'on their heel'. 'Bashtam' means 'their shame'. 'Ha-omrim' means 'those who say'. 'Li' means 'to me'. 'He-ach' repeated twice is a rhetorical question meaning 'brother?' or 'kinsman?' It's used here to express disbelief or rejection. The overall verse speaks of people being burdened by the consequences of their shame, as expressed by their disbelief in a connection with God.
[PSA.40.17] Let them rejoice and be glad in you, all who seek you may say continually, "Yahveh will be great!" Those who love your salvation will proclaim it. [§]
ya-see-soo v'yees-meh-hoo bee-cha kol-meh-vahk-shee-cha yo-ah-mer-oo ta-meed yig-dal Yahveh oh-ha-vey t'shoo-ah-te-cha.
This verse describes rejoicing in God and proclaiming God's greatness. It states that all who seek God will continually say that Yahveh will be magnified, and those who love God’s salvation will also proclaim it. It describes the attitude of those devoted to Yahveh.
[PSA.40.18] And I, I am poor and needy. My Lord will consider my help, and my deliverance is You. The Gods, my God, do not delay. [§]
va-ani ani aveion adonai yachashov li ezrati u-mefalti ata elohai al te'achar.
This verse expresses a plea from someone feeling humble and in need. The speaker acknowledges their poverty and dependence on their Lord. They ask that their Lord consider and provide aid and deliverance. They identify their Gods as the one who should not delay.
PSA.41
[PSA.41.1] To the victorious one, a psalm of David. [§]
La-men-at-seach, Miz-mor le-da-vid.
This verse is a superscription to Psalm 3. "La-men-at-seach" is a musical term, likely meaning 'to the victorious one' or 'for the director of music'. "Mizmor" means psalm, a song typically sung with instrumental accompaniment. "Le-david" means 'to David', indicating authorship or dedication.
[PSA.41.2] Blessed is the one who understands the poor. In a day of evil, Yahveh will deliver him. [§]
Ashrei maskil el-dal bev-yom ra'ah yemaltehu Yahveh.
Ashrei means blessed or happy. Maskil refers to one who has understanding or skill. El-dal means to the poor or needy. Bev-yom ra’ah means in a day of evil or adversity. Yemaltehu means He will deliver him. Yahveh is the proper name of God.
[PSA.41.3] Yahveh will keep him and revive him. He will be blessed in the land, and do not give him into the power of his enemies. [§]
Yahveh | yishmerehu viyhayyehu ye'ushar ba'aretz veal titenehu benephsh oyvayv.
This verse contains several names and verbs. "Yahveh" is the proper name of God. "Yishmerehu" means "He will keep him". "Viyhayyehu" means "and He will revive him". "Ye'ushar" means "He will be blessed". "Ba'aretz" means "in the land". "Ve'al titenehu" means "and do not give him". "Benephsh" means "into the soul (or power) of". "Oyvayv" means "his enemies". The verse is a plea for God's protection and blessing.
[PSA.41.4] Yahveh will support us on a bed of sickness; you have turned all his bed in his sickness. [§]
Yahveh yis’adeinu al-eres d’vai, kol-mishkavo hafachta b’chalyo.
This verse describes Yahveh supporting someone who is sick in bed. ‘Yis’adeinu’ means ‘will support us.’ ‘Eres d’vai’ means ‘bed of sickness.’ ‘Kol-mishkavo’ means ‘all his bed.’ ‘Hafachta’ means ‘you have turned.’ ‘B’chalyo’ means ‘in his sickness.’
[PSA.41.5] I have said, "Yahveh, grant me favor. Heal my soul, for I have sinned to you." [§]
a-nee a-mar-tee Yahveh ha-ne-nee re-fa-ah naf-shee kee-ha-ta-tee lahk
This verse contains several names and words needing translation. "a-nee" means "I". "a-mar-tee" means "I have said". "Yahveh" is the proper name of God. "ha-ne-nee" means "grant me favor". "re-fa-ah" means "heal". "naf-shee" means "my soul". "kee" means "for". "ha-ta-tee" means "I have sinned". "lahk" means "to you".
[PSA.41.6] My enemies will say evil about me, when will he die and his name be lost? [§]
oy-vai yo-meh-roo rah-ee lee, mah-tai yah-moot veh-ah-vad shmoh.
This verse consists of several words. 'Oyvai' means 'my enemies'. 'Yoameru' means 'they will say'. 'Ra'ee' means 'evil' or 'bad'. 'Lee' means 'to me' or 'about me'. 'Mah-tai' means 'when'. 'Yah-moot' means 'he will die'. 'Veh' means 'and'. 'Avad' means 'lost' or 'perish'. 'Shmoh' means 'his name'. Therefore, the verse describes enemies speaking evil about someone and wishing for their death and the loss of their name.
[PSA.41.7] And if one comes to see a false vision, their heart will gather iniquity for themselves. They will go outside and speak. [§]
veh-eem-bah-leh-reh-oht shoh-veh yeh-dah-behr leev-boh yih-kah-bahz-ah-ven loh yeh-tseh-ah lah-choots yeh-dah-behr
This verse describes someone who falsely claims to see visions or have prophetic ability. The verse details how such a person's heart will gather iniquity for themselves, and they will speak outwardly.
[PSA.41.8] Together against me, all my haters whisper. Against me, they plan evil for me. [§]
ya-chad a-lai yit-la-cha-shoo kol-so-ne-ai a-lai yach-shavu ra-ah lee.
This verse describes enemies conspiring against the speaker. "Ya-chad" means together. "A-lai" means upon me. "Yit-la-cha-shoo" means they whisper, conspire. "Kol-so-ne-ai" means all my haters. "Yach-shavu" means they think, they plan. "Ra-ah" means evil. "Lee" means to me.
[PSA.41.9] A worthless thing is poured into it, and whatever lies there will not continue to rise. [§]
de-var-be-lee-ya-al ya-tsook bo ve-asher shakhav lo-yoseef la-koom
This verse uses several key terms. "devar" means 'word' or 'thing'. "belee yaal" is a compound term, with "belee" meaning 'worthless' or 'without value' and "yaal" meaning 'benefit' or 'usefulness'. So "belee yaal" translates to 'worthless thing'. "yatsook" means 'is poured' or 'is cast'. "bo" means 'in it'. "asher" means 'which' or 'that'. "shakhav" means 'lies' or 'has lain'. "lo-yoseef" means 'will not add' or 'will not continue'. "la-koom" means 'to rise' or 'to stand'. The verse describes something worthless being cast into it, and whatever lies there will not rise again.
[PSA.41.10] Also, a man of my peace, in whom I trusted, eats my bread. He has increased betrayal against me. [§]
Gam-ish sh'lomi asher batachti bo ochel lachmi higdil alai akeiv.
This verse describes a betrayal by a trusted companion. "Gam-ish" means also a man. "Sh'lomi" is a proper name, meaning "my peace," so a man of my peace. "Asher" means which. "Batachti" means I trusted. "Bo" means in him. "Ochel" means eats. "Lachmi" means my bread. "Higdil" means has magnified or increased. "Alai" means against me. "Akeiv" means my heel - a metaphor for treachery or betrayal.
[PSA.41.11] And you, Yahveh, be gracious to me and establish me, and I will repay them. [§]
vee-ah-tah Yahveh hah-nee-nee vah-hah-kee-meh-nee vah-ah-shahl-mah lah-hem
This verse contains several key names and verbs. "Vee-ah-tah" means "and you". "Yahveh" is the proper name of God. "Hah-nee-nee" is a verb meaning "grant me grace" or "be gracious to me". "Vah-hah-kee-meh-nee" means "and establish me" or "and raise me up". "Vah-ah-shahl-mah lah-hem" means "and I will repay them". "Lah-hem" is a pronoun meaning "to them".
[PSA.41.12] By this I have known that you, God, have desired me, because my enemy will not shout triumphantly over me. [§]
bə’zot yada‘ti ki-ḥapaṣta bi ki lo-yari‘a oyevi ‘alay.
This verse contains several components. "bə’zot" means "by this" or "in this". "yada‘ti" is "I have known". "ki" means "that" or "because". "ḥapaṣta" is "you have desired". "bi" means "in me". "lo" is a negative particle, "not". "yari‘a" means "to shout triumphantly" or "rejoice". "oyevi" means "my enemy". "‘alay" means "over me". The verse describes a situation where the speaker knows God desires them because their enemy will not triumph over them.
[PSA.41.13] And I, in my completeness, you have supported me, and you have established me before you forever. [§]
va-ani be-tummi tamachta bi vata-tsi-ve-ni le-fa-ne-cha le-o-lam.
This verse consists of several parts. "Va-ani" means "and I". "Be-tummi" means "in my integrity" or "in my completeness". "Tamachta bi" means "you have supported me". "Vata-tsi-ve-ni" means "and you have established me". "Le-fa-ne-cha" means "before you". "Le-o-lam" means "forever".
[PSA.41.14] Blessed is Yahveh, the Gods of Israel, from forever and to forever. So be it, so be it. [§]
Baruch Yahveh Elohei Yisrael mehaolam vead haolam Amen veAmen
This verse is a blessing, praising Yahveh, the Gods of Israel, from forever and to forever. 'Baruch' means blessed. 'Yahveh' is the proper name of God. 'Elohei' is the plural form of 'El', meaning 'the Gods'. 'Yisrael' is Israel. 'Mehaolam' means from forever or from the world. 'Vead haolam' means to forever or to the world. 'Amen' means so be it.
PSA.42
[PSA.42.1] To the director, an insightful poem for the sons of Korah. [§]
Lam'natz'ach, maskil liv'nei Korach.
This verse is a musical direction or superscription to a Psalm. 'Lam'natz'ach' means 'to the director,' indicating who should lead the music. 'Maskil' is a term for a type of psalm, possibly referring to insightful or skillful understanding. 'Liv'nei Korach' means 'to the sons of Korah,' identifying the family associated with the psalm.
[PSA.42.2] As a deer longs for streams of water, so my soul longs for you, the Gods. [§]
ke-ay-al ta-ar-og al-a-fee-kei-ma-yim, ken naf-shi ta-ar-og e-lei-cha el-o-him.
This verse uses a simile, comparing the soul's longing for God to a deer's longing for water. "ke-ay-al" means "like a deer". "ta-ar-og" means "you long". "a-fee-kei-ma-yim" means "rivulets of water". "ken" means "so". "naf-shi" means "my soul". "e-lei-cha" means "to you". "el-o-him" means "the Gods".
[PSA.42.3] My soul is thirsty for the Gods, for the living God. When will I come and see the face of God? [§]
tsa-meh' naf-shee leh-el-o-heem leh-el khai ma-tai a-vo-eh ve-eh-reh pe-nei el-o-heem.
This verse expresses a deep longing for God. 'Tsameh' means 'thirsty'. 'Nafshi' means 'my soul'. 'LeElohim' is 'to the Gods'. 'LeEl' means 'to God'. 'Khai' means 'living'. 'Mattai' means 'when'. 'Avo'eh' means 'I will come'. 'Ereh' means 'I will see'. 'Pnei' means 'face'. The verse is a question about when the speaker will be able to encounter God.
[PSA.42.4] My tears have been my bread, day and night, while they say to me all day long, "Where are your Gods?" [§]
ha-y-ta li dim-a-ti le-chem yo-mam va-lai-la be-e-mor e-lai kol-ha-yom a-ye eh-lo-hey-cha.
This verse describes a situation of intense sorrow and questioning of God's presence. 'Dim'ati' means 'my tears,' and 'lechem' means 'bread,' so 'dim'ati lechem' is a metaphorical expression indicating that the speaker's tears have become their sustenance. The phrase 'kol ha-yom' means 'all day long.' 'Ehlohey-cha' refers to 'your Gods.'
[PSA.42.5] These things I remember, and I will pour out my soul upon myself, for I will pass through the booths, I will proceed to the house of the Gods with a voice of rejoicing and thanksgiving, a multitude celebrating. [§]
Elleh ezkerah ve'eshpekah alai nafshi ki e'ebor ba'sach edadem ad-beit elohim bekol rinah vetodah hamon hogeg.
This verse describes the psalmist remembering and pouring out their soul, passing through the booth-like structures (likely during Sukkot) and progressing towards the house of the Gods with a joyful noise and thanksgiving, amidst a multitude celebrating. "Elleh" means "these". "Ezkerah" means "I remember". "Eshpekah" means "I will pour". "Nafshi" means "my soul". "E'ebor" means "I will pass". "Ba'sach" means "through the booth". "Eda'dem" is likely a reference to a procession or gathering. "Ad-beit elohim" means "to the house of the Gods". "Bekol rinah vetodah" means "with a voice of rejoicing and thanksgiving". "Hamon hogeg" means "a multitude celebrating".
[PSA.42.6] Why are you in despair, my soul, and why do you moan over me? Hope in the Gods, for I will yet praise them for the salvation of their presence. [§]
mah-tish-toh-khakh-i naf-shi va-teh-heh-mee ah-lai ho-khee-lee leh-eloh-heem kee-odeh-nu yish-oo-ot pan-av.
This verse is a lament, followed by an exhortation to trust in 'the Gods'. The speaker questions their own soul's despair and encourages themselves and perhaps others to hope in 'the Gods' because they will yet see salvation from their presence.
[PSA.42.7] My Gods, my soul prostrates upon you. Because of this, I will remember you from the land of Jordan and the Hermon mountains, from the mountain Mitz’ar. [§]
Elohai alai nafshi tishtochach al ken ezkar'cha mei'eretz Yarden ve'chermonim mei'har Mitz'ar.
This verse is a poetic expression of the psalmist's longing for God and remembering God's presence in places associated with nature and worship. 'Elohai' means 'my Gods'. 'Alai' means 'upon me'. 'Nafshi' means 'my soul'. 'Tishtochach' means 'will prostrate'. 'Al ken' means 'because of this'. 'Ezkar'cha' means 'I will remember you'. 'Mei'eretz' means 'from the land of'. 'Yarden' is the name of the Jordan river. 'Ve'chermonim' means 'and the Hermon mountains'. 'Mei'har' means 'from the mountain of'. 'Mitz'ar' refers to a small or modest mountain.
[PSA.42.8] The deep calls to the deep at the sound of your channels. All your breaches and waves have passed over me. [§]
tehom el tehom kore lekol tzinoreykhah kol mishbareykhah vegalleikhah alay avaru.
This verse describes a chaotic scene, likely a great flood or storm. "Tehom" refers to the primordial deep, a watery abyss. "El" means God. "Kore" means 'calls out'. "Tzinoreykhah" refers to channels or pipes, and in this context refers to waterways. "Mishbareykhah" means your breaches or breaks. "Galleikhah" means your waves. "Alay" means upon me. "Avaru" means passed over.
[PSA.42.9] During the day, Yahveh appoints his lovingkindness, and at night my song is with me, a prayer to the living God. [§]
yo-mahm | yeh-tza-veh Yahveh | chas-do ve-vah-lah-yeh shi-ro ah im-mee tef-il-lah leh-El chai-yee.
This verse describes God's consistent provision and presence. 'Yomam' means 'daytime', and 'balaylah' means 'night'. 'Yetzaveh' means 'he commands' or 'he appoints'. 'Chasdo' refers to 'his lovingkindness'. 'Shirah' means 'my song'. 'Tefillah' is 'prayer', and 'El Chayyi' means 'the living God'. The verse is structured with parallelism, emphasizing God’s care both during the day and at night.
[PSA.42.10] I say to God, my rock, "Why have you forgotten me? Why are you gloomy, God, under the pressure of my enemy?" [§]
Omra | le-El salʿi, lama shəḵaḥtani, lama qoder Elech bəlaḥaṣ oyev.
This verse is a lament, a complaint to God. "Omra" is a verb meaning "I say". "El" is God. "Salʿi" means "my rock". "Lama" means "why". "Shəḵaḥtani" means "have you forgotten me". "Qoder" means "dark" or "gloomy". "Elech" is a form of El, referring to God. "Bəlaḥaṣ" means "under pressure" or "in distress". "Oyev" means "enemy".
[PSA.42.11] While they break my bones, my adversaries revile me, saying to me all day, "Where are the Gods?" [§]
bə-re-ḥaṣ | bə-‘aṣ-mə-ō-ṯāy ḥêr-pū-nî ṣō-rə-rāy bə-’ām-rām ‘ē-lay kōl-hay-yōm ‘ă-yê ‘ĕ-lō-hê-ḵā.
This verse describes the speaker being mocked and slandered. Specifically, their enemies taunt them, continually asking where their God is while they are experiencing suffering, represented here by the breaking of their bones. 'Bə-reḥaṣ' refers to a breaking or shattering, often used metaphorically for severe suffering. 'Eloheyka' is plural, so it must be understood that the question is directed at multiple gods, or a plurality of divine power.
[PSA.42.12] What troubles you, my soul, and what do you moan upon me? I hope to the Gods, for still I will praise Him, the salvations of my face, and my God. [§]
mah-tish-to-khakh-i naf-shi u-mah-teh-heh-mi a-lai ho-khi-li le-elo-him ki-od o-den-nu yeshu-ot pa-nai ve-elo-hai.
This verse is a lament, followed by a statement of continued hope. "Mah" means "what". "Tishtokhachi" means "you are troubled". "Nafshi" means "my soul". "Tehehmi" means "you moan". "Alai" means "upon me". "Hokhili" means "I hope". "Elohim" means "the Gods". "Od" means "still". "Odennu" means "I will praise Him". "Yeshuot" means "salvations". "Panai" means "my face". "Ve-elo-hai" means "and my God".
PSA.43
[PSA.43.1] Judge me, the Gods, and contend my quarrel from a nation not pious, from a man of deceit and wrong, deliver me. [§]
shapteni Elohim ve rivah rivi migoy lo chasid meish mirmah veavlah tefalteni
This verse is a plea for justice. "Shapteni" means "judge me". "Elohim" refers to "the Gods". "Ve" means "and". "Rivah" means "contend". "Rivi" means "my quarrel". "Migoy" means "from a nation". "Lo chasid" means "not pious". "Meish" means "from a man". "Mirmah" means "deceit". "Veavlah" means "and wrong". "Tefalteni" means "deliver me". The verse is a request for the Gods to judge the speaker and to contend their quarrel with a nation that is not pious and from a deceitful and wrong man, and to deliver them.
[PSA.43.2] For you are the Gods of my strength, why have you forsaken me? Why do I walk in gloom under pressure from an enemy? [§]
ki-ata elohei ma'uzi lama zanachtani lama koder ethallekh belachatz oyev
This verse consists of a series of questions directed to God. 'Ki' means 'for' or 'because'. 'Ata' means 'you'. 'Elohei' is the plural 'the Gods' in the possessive case, indicating 'God of'. 'Ma'uzi' means 'my strength'. 'Lama' means 'why'. 'Zanachtani' means 'have you forsaken me'. 'Koder' means 'dark' or 'gloomy'. 'Ethallekh' means 'I walk'. 'Belachatz' means 'under pressure' or 'with pressure'. 'Oyev' means 'enemy'.
[PSA.43.3] Send your light and your truth; they will guide me. They will bring me to the holy mountain of you, and to the dwellings of you. [§]
shəlach-ʾorəkā wəʾəmitəkā hēmā yanḥūnī yəviʾūnī ʾel-har-qādəshəkā wəʾel-mishkənōtēkā.
This verse is a plea for divine guidance and leading. "Shəlach" means "send". "ʾOrəkā" means "your light". "ʾəmitəkā" means "your truth". "hēmā" means "they". "yanḥūnī" means "they will guide me". "yəviʾūnī" means "they will bring me". "ʾel-har-qādəshəkā" means "to the holy mountain of you". "wəʾel-mishkənōtēkā" means "and to the dwellings of you".
[PSA.43.4] And I will come to the altar of the Gods, to the God of my joy and gladness, and I will praise you with a harp, the God, my God. [§]
ve-avo-ah el-miz-bach elohim el-el sim-chat gil-i ve-od-cha be-ki-nor elohim elohai
This verse describes someone approaching the altar of the Gods, specifically to the God of their joy and gladness. They will praise Yahveh with a harp, the God, their God.
[PSA.43.5] What troubles you, my soul, and what do you moan upon me? I hope to the Gods, for still I will praise Him, the salvations of my face, and my God. [§]
mah-tish-to-khakh-i naf-shi u-mah-teh-heh-mi a-lai ho-khi-li le-elo-him ki-od o-den-nu yeshu-ot pa-nai ve-elo-hai.
This verse is a lament, followed by a statement of continued hope. "Mah" means "what". "Tishtokhachi" means "you are troubled". "Nafshi" means "my soul". "Tehehmi" means "you moan". "Alai" means "upon me". "Hokhili" means "I hope". "Elohim" means "the Gods". "Od" means "still". "Odennu" means "I will praise Him". "Yeshuot" means "salvations". "Panai" means "my face". "Ve-elo-hai" means "and my God".
PSA.44
[PSA.44.1] To the director of music, to the sons of Korah, a skillful contemplation. [§]
lam'natz'each liv'nei-korach maskil.
This verse is a musical direction or superscription to a Psalm. 'Lam'natz'each' means 'to the director of music'. 'Liv'nei-Korach' means 'to the sons of Korah'. 'Maskil' is a term for a type of psalm, understood as one of instruction or skillful contemplation.
[PSA.44.2] The Gods, we heard in our ears; our fathers told us of the work you worked in their days, in days of old. [§]
Elohim beozneinu shama'nu avoteinu siperu lanu po'al pa'alta bimeyhem bimey kedem.
Elohim is 'the Gods'. Beozneinu means 'in our ears'. Shama'nu means 'we heard'. Avoteinu means 'our fathers'. Siperu lanu means 'they told us'. Po'al pa'alta means 'the work you worked'. Bimeyhem means 'in their days'. Bimey kedem means 'in days of old'. This verse speaks of hearing of the works of the Gods from ancestors.
[PSA.44.3] You, with your hand, dispossessed nations and planted them. You terrified nations and scattered them. [§]
atah | yad'kha goyim horashta vatita'em tar'a le'ummim vat'shalchem.
atah - you; yad'kha - your hand; goyim - nations/gentiles (plural); horashta - you dispossessed/inherited; vatita'em - and you planted; tar'a - you terrified; le'ummim - to nations; vat'shalchem - and you scattered them.
[PSA.44.4] For not with their swords did they inherit the land, and their arm did not save them. But it was your right hand, and your arm, and the light of your face, for you favored them. [§]
kee loh b’char-vahv-eem yar-shoo ah-rets oo-zroh-ahm loh-hoh-shee-ah lah-moh kee y’meen-chah oo-zroh-ahchah v’ohr pah-neh-cha kee re-tsee-tahm.
This verse explains that Israel did not conquer the land through their own military strength. Instead, their success was due to the power and favor of their God, Yahveh. The verse highlights God’s right hand, arm, and the light of God’s face as the source of Israel’s victory, because God desired their success.
[PSA.44.5] You are my King, the Gods. Command salvations for Jacob. [§]
atah hu mal'ki elohim tzeveh y'shu'ot ya'akov
atah: you; hu: he/it/is; mal'ki: my king; elohim: the Gods; tzeveh: command; y'shu'ot: salvations; ya'akov: Jacob
[PSA.44.6] In you, we will overcome our enemies; in your name, we will bring low those who stand against us. [§]
Be-cha tzareinu nenageach, be-shimecha navoos kameinu.
This verse consists of two parallel clauses. "Be-cha" means "in you". "Tzareinu" means "our enemies". "Nenageach" means "we will overcome" or "we will rout". "Be-shimecha" means "in your name". "Navoos" means "we will be shamed" or "we will be brought low". "Kameinu" means "those who rise up against us" or "our standers-by". The verse expresses confidence in God to overcome enemies and cause those who oppose them to be disgraced.
[PSA.44.7] For I do not trust in my bow, and my sword will not save me. [§]
Ki lo v'kashti evtach v'charbi lo toshie'eni.
This verse expresses a lack of reliance on conventional sources of strength. "Ki" means "for" or "because". "Lo" means "not". "V'kashti" is related to the word for bow, and here means "my bow". "Evtach" means "I trust" or "I rely". "V'charbi" means "and my sword". "Toshie'eni" means "will save me". The verse is essentially stating that the speaker does not trust in their bow for safety, nor will their sword deliver them.
[PSA.44.8] For you have saved us from our enemies, and you have shamed our haters. [§]
kee ho-sha-ta-nu mee-tsa-ray-nu oo-meh-sa-nay-nu heh-vee-sho-ta
This verse contains several names and verb forms relating to God. "Hosha" means to save. "Tsareinu" means "our enemies". "Mesaneinu" means "our haters". "Hevishota" means "you have shamed". The pronoun suffixes indicate who is doing the saving, who the enemies are, and who is doing the shaming. Because the verb forms are in the past tense, the translation reflects that.
[PSA.44.9] We will praise in the Gods all the day, and we will give thanks to your name forever. Selah. [§]
Be'elohim hillal'nu kol-hayom ve'shimcha le'olam nodeh selah.
This verse expresses praise to the Gods and thanks to God's name forever. "Be'elohim" means "in the Gods". "Hillal'nu" means "we will praise". "Kol-hayom" means "all the day". "Ve'shimcha" means "and your name". "Le'olam" means "forever". "Nodeh" means "we will give thanks". "Selah" is a musical term, often interpreted as an instruction to pause or reflect.
[PSA.44.10] Even God has forsaken and shamed us, and has not gone out with our armies. [§]
af-zanahch-ta va-tach-lee-meh-nu ve-lo-teh-tzeh be-tze-vah-otee-nu
This verse uses several names and forms related to God. "Af" is an intensifier, roughly meaning 'even' or 'indeed'. "Zanach" means to forsake or abandon. "Tachlimenu" means to shame us. "Ve" is the conjunction 'and'. "Lo" is a negative particle, 'not'. "Teh-tzeh" means to go out. "Be-tzevah-otee-nu" means with our armies. Therefore, the verse expresses a lament that God has forsaken and shamed them, and has not gone out with their armies.
[PSA.44.11] You return us back from distress, and our enemies have scattered for them. [§]
təšîḇēnû ʾāhôr minni-ṣār ûməšānʾēnû šāssû lāmô
This verse consists of several components. "təšîḇēnû" means "you return us". "ʾāhôr" means "back". "minni-ṣār" means "from distress". "ûməšānʾēnû" means "and our enemies". "šāssû" means "have scattered". "lāmô" means "for them". The verse describes a plea for deliverance from hardship, with enemies causing scattering.
[PSA.44.12] You have given us like sheep for food, and among the nations you have scattered us. [§]
tittenenu kets’on ma’achal ubagogim zerit’anu
This verse contains several words relating to God’s actions towards Israel. 'tittenenu' means 'you have given us'. 'kets’on' means 'like sheep'. 'ma’achal' means 'for food'. 'ubagogim' means 'and among the nations'. 'zerit’anu' means 'you have scattered us'. The verse expresses a feeling of being treated as helpless, as if destined for slaughter, and being scattered among other peoples.
[PSA.44.13] You shall not sell your people without wealth, and you shall not increase at their price. [§]
tim-kor am-mekh be-lo-hon ve-lo ri-bee-ta bee-meh-hee-rem
This verse involves several key words. "Timkor" means "to sell". "Am" means "people" or "nation". "Memekha" is a possessive form meaning "your people". "Belohon" means "without wealth". "Ribita" means "to increase" or "to charge interest". "Bimeheirem" means "at their price". The verse is a command or statement regarding selling one’s people.
[PSA.44.14] You make us a disgrace to our neighbors, a laughingstock and derision to those around us. [§]
tə-si-me-nu ḥer-pa-peh li-shə-khe-nei-nu la-‘ag wa-qe-les li-sə-vi-vo-tei-nu
This verse expresses a lament about being made a disgrace and a laughingstock to neighboring peoples. ‘tə-si-me-nu’ means ‘you make us’. ‘ḥer-pa-peh’ means ‘disgrace’ or ‘reproach’. ‘li-shə-khe-nei-nu’ means ‘to our neighbors’. ‘la-‘ag’ means ‘for a laughingstock’. ‘wa-qe-les’ means ‘and for derision’. ‘li-sə-vi-vo-tei-nu’ means ‘to those around us’. The verb is in a causative form, indicating that the neighbors are *causing* them to be a disgrace.
[PSA.44.15] You will set us as a comparison among the nations, a renown among those not of the peoples. [§]
tə-si-mē-nū mā-shāl bag-gō-yim mənōd-rōsh bal-um-mīm
This verse uses several key terms. "tə-si-mē-nū" is a verb meaning "you will set us". "mā-shāl" means "proverb", "parable", or figuratively, "comparison". "bag-gō-yim" means "among the nations". "mənōd-rōsh" means "a renown", “fame,” or “report”. “bal-um-mīm” means “not of peoples”, or “among non-peoples”. The verse, therefore, speaks of being set as a proverb or comparison among the nations, becoming a matter of renown among those not of the people.
[PSA.44.16] All day my shame is before me, and the shame of my face has covered me. [§]
kal-ha-yo-m ke-li-ma-ti neg-di u-vo-shet pa-nai ki-sa-tni
This verse describes a state of constant shame and humiliation. "Kal hayom" means "all the day." "Kelimati" comes from the root meaning "to be ashamed," so it describes a state of being ashamed. "Negdi" means "before me" or "in my presence." "Boshet panai" means "shame of my face." "Kisatni" means "covered me," implying overwhelming shame.
[PSA.44.17] From the voice of one who tears down and one who reviles, from before an enemy and one who takes revenge. [§]
mi-kol me-kharef oo-me-ga-def mi-pnei o-yeiv oo-mit-na-kem
This verse uses several words related to opposition and vengeance. "kol" means "voice" or "sound", but in this context functions more like "from". "me-kharef" is from the root meaning to break or tear, used here as a participle meaning "one who tears down" or "slanderous". "me-ga-def" similarly comes from a root meaning to reproach or revile, translated as "one who reviles". "mi-pnei" means "from the face of" or "before". "o-yeiv" means "enemy". "mit-na-kem" is a participle from a root meaning to avenge or retaliate, so is translated as "one who takes revenge".
[PSA.44.18] All of this has come to us, and you, Yahveh, have not forgotten us, and we have not lied in your covenant. [§]
kal-zo-at ba-at-nu ve-lo shachach-nu-cha ve-lo shik-kar-nu bi-brit-cha
This verse consists of several parts. "Kal-zo-at" means "all of this". "Ba-at-nu" means "you have come to us". "Ve-lo shachach-nu-cha" means "and you have not forgotten us". "Ve-lo shik-kar-nu bi-brit-cha" means "and we have not lied in your covenant". The verse is a statement acknowledging God's actions and affirming the people's faithfulness to their agreement with him.
[PSA.44.19] Our heart will not retreat behind, and our steps have turned from your path. [§]
lo-nasog achor libenu vateet ashureinu minni archecha
This verse contains several key words. 'Lo' means 'not'. 'Nasog' means 'to retreat' or 'to turn back'. 'Achor' means 'behind'. 'Libenu' means 'our heart'. 'Vateet' means 'and turned'. 'Ashureinu' means 'our steps'. 'Minni' means 'from'. 'Archecha' means 'your path'. Thus, the verse speaks of not retreating from the heart and of turning one’s steps from the path of another.
[PSA.44.20] For you have crushed us in the place of dragons, and you have covered over us in the shadow of death. [§]
ki dikhitanu bimkom tanim vatachas aleinu betsalmavet
This verse contains several words that require literal translation. "ki" means "for" or "because". "dikhitanu" is a verb meaning "you have crushed us". "bimkom" means "in the place of". "tanim" means "dragons" or "sea monsters". "vatachas" means "and you have covered". "aleinu" means "over us". "betzalmavet" means "in the shadow of death".
[PSA.44.21] If we have forgotten the names of the Gods, and we stretch out our hands to a foreign God. [§]
im-shakhak-nu sheim elohei-nu vanifros kapeinu le-el zar.
This verse consists of several components. "Im" means "if". "Shakhaknu" means "we have forgotten". "Sheim" means "name". "Elohei-nu" means "the gods of us". "Vanifros" means "and we stretch out". "Kapeinu" means "our hands". "Le-el" means "to God". "Zar" means "foreign". Therefore, the verse describes a scenario where people have forgotten the names of their gods and instead stretch out their hands to a foreign god.
[PSA.44.22] Is it not the Gods who will investigate this, for He knows the secrets of the heart? [§]
Ha-lo elohim yach-kar-zo-at ki-hu yode-a ta-al-um-ot lev.
This verse asks a rhetorical question. 'Ha-lo' is an interrogative particle meaning 'Is it not...?' 'Elohim' refers to 'the Gods'. 'Yachkar' means 'will investigate'. 'Zot' means 'this'. 'Ki' means 'for, because'. 'Hu' means 'he, it'. 'Yodea' means 'knows'. 'Ta'alumot' means 'secrets'. 'Lev' means 'heart'. The verse is essentially asking if the Gods will not investigate this, because He knows the secrets of the heart.
[PSA.44.23] Because upon you we have killed all the day, we are counted like sheep for slaughter. [§]
kee-ah-leh-kha ho-rahg-noo kol-hah-yo-m neh-khash-av-nu keh-tson tih-vah-hah
This verse contains several key words. 'kee' means 'because'. 'ah-leh-kha' means 'upon you'. 'ho-rahg-noo' means 'we have killed'. 'kol-hah-yo-m' means 'all the day'. 'neh-khash-av-nu' means 'we are counted'. 'keh-tson' means 'like sheep'. 'tih-vah-hah' means 'slaughter'. The verse speaks of being counted as sheep for slaughter, implying vulnerability and impending doom.
[PSA.44.24] Awake, why do you sleep, my Lord? Wake up! Do not forsake forever. [§]
oorah lamah teeshan adonai ha-kee-tzah al-tiz-nach la-netzach.
This verse is a lament, a plea to ‘my Lord’ to awaken and not forsake forever. ‘Urah’ is a command, meaning ‘Awake!’. ‘Lamah’ means ‘Why?’. ‘Teeshan’ means ‘you sleep’. ‘Adonai’ is ‘my Lord’. ‘Ha-kee-tzah’ means ‘the awakening’ or ‘wake up!’. ‘Al-tiz-nach’ is a negative command meaning ‘do not forsake’. ‘La-netzach’ means ‘forever’.
[PSA.44.25] Why do you hide your face? Do you forget our affliction and our oppression? [§]
Lah-mah pah-neh-kah tahs-teer tish-kah-khah ah-nee-eh-noo veh-lah-khah-tsay-noo
This verse asks why God hides His face, forgets their affliction, and their oppression. 'Lah-mah' means 'why'. 'Pah-neh-kah' is 'your face'. 'Tahs-teer' means 'you hide'. 'Tish-kah-khah' means 'you forget'. 'Ah-nee-eh-noo' is 'our affliction'. 'Veh' means 'and'. 'Lah-khah-tsay-noo' is 'our oppression'.
[PSA.44.26] For our soul has been humbled to dust, and our inward parts cling to the earth. [§]
kee shachah le-afar naf-she-noo dav-kah la-aretz bit-neh-noo.
This verse describes a state of extreme humility and degradation. "shachah" means to bow down, prostrate oneself, or be humbled. "afar" means dust or earth. "naf-she-noo" means our soul or life. "dav-kah" means to cling or stick fast. "aretz" means earth or ground. "bit-neh-noo" means our belly or inward parts.
[PSA.44.27] Arise, her help is to us, and redeem us for the sake of your kindness. [§]
koo-mah ehz-rah-tah lah-noo oo-fdeh-noo leh-mah-ahn khahs-deh-khah
This verse consists of several words. "Kooma" means 'arise'. "Ezrah" means 'help'. "tah" is a feminine singular pronoun suffix meaning 'her/its'. "Lanoo" means 'to us'. "Oo" means 'and'. "Pfdeh-noo" means 'redeem us'. "Lemahn" means 'for the sake of'. "Khasdeh-kha" means 'your kindness/lovingkindness'. Thus, a literal reading is 'Arise, her help to us, and redeem us for the sake of your kindness.'
PSA.45
[PSA.45.1] To the director, upon the lilies, to the sons of Korah, a thoughtful song of loves. [§]
lam’natz’each al-shoshanim liv’nei-korach mas’kil shir y’didot.
This verse is a musical direction and title for Psalm 45. 'Lam’natz’each' means 'to the director'. 'Al-shoshanim' means 'upon the lilies'. 'Liv’nei-korach' means 'to the sons of Korah'. 'Mas’kil' means 'understanding' or 'thoughtful'. 'Shir' means 'song'. 'Y’didot' is plural and means 'loves' or 'beloved ones'.
[PSA.45.2] My heart murmurs a good matter. I say, "My work is for the king." My tongue is the pen of a skillful writer. [§]
rachash libbi davar tov omer ani ma'asi lemelech leshoni et sofer mahir.
This verse describes the speaker's joyful anticipation to write for the king. 'Rachash' means to murmur or meditate. 'Libbi' is my heart. 'Davar tov' means a good matter or thing. 'Omer ani' means I say. 'Ma'asi' is my work or doing. 'Lemelech' is to the king. 'Leshoni' is my tongue. 'Et' is a marker for the direct object. 'Sofer mahir' means a skillful writer or a quick scribe.
[PSA.45.3] You are more beautiful than the sons of humankind; grace has been poured onto your lips. Therefore, the Gods have blessed you forever. [§]
yaf-yee-fee-tah mee-ben-ay a-dahm hoo-tsak khen be-sef-toh-tay-kah al-ken beer-rakh-kah el-o-heem le-o-lam.
This verse describes a person who is more beautiful than humankind, with grace poured onto their lips, and consequently blessed by the Gods forever. "Yaf-yee-fee-tah" means beautiful. "Ben-ay a-dahm" means sons of humankind. "Hoo-tsak" means poured. "Khen" means grace. "Sef-toh-tay-kah" means your lips. "Al-ken" means therefore or consequently. "Beer-rakh-kah" means blessed you. "El-o-heem" is the Gods. "Le-o-lam" means forever.
[PSA.45.4] Fasten your sword on your thigh, strong one, your splendor and your majesty. [§]
khag-or khar-bekh-kha al-ya-rekh gib-bor hod-kha va-ha-da-rekh-kha
This verse contains several words. "Khag-or" means 'gird' or 'fasten'. "Khar-bekh-kha" is a compound word meaning 'your sword'. "Al-ya-rekh" means 'on your thigh'. "Gib-bor" means 'strong one' or 'hero'. "Hod-kha" means 'your splendor' or 'your glory'. "Va-ha-da-rekh-kha" means 'and your majesty'. The structure is an imperative command.
[PSA.45.5] And your glory prospers on a rider on the word of truth and humility of righteousness, and your law [performs] awesome things with your hand. [§]
Va-ha-dar-kha ts-elach re-khev al-de-var-em-et ve-an-vah-tzed-ek ve-tor-kha no-ra-ot ye-mee-ne-kha.
This verse describes God’s glory and how it manifests. 'Ha-dar-kha' refers to your glory. 'Ts-elach' means to be successful or to prosper. 'Re-khev' signifies chariot or rider, representing power and dominion. 'Al-de-var-em-et' indicates on the word of truth. 'Ve-an-vah-tzed-ek' translates to and humility of righteousness. 'Ve-tor-kha' means and your law. 'No-ra-ot' signifies terrible or awesome things. 'Ye-mee-ne-kha' is your hand.
[PSA.45.6] Your arrows are sharp, peoples will fall beneath you. In the heart of the king’s enemies they will fall. [§]
chitzeykha sh’nonim amim tach’tech yiplu b’lev oy’vey ham’lech.
“chitzeykha” means “your arrows.” “sh’nonim” means “sharp” or “poisoned.” “amim” means “peoples.” “tach’tech” means “underneath” or “below.” “yiplu” means “they will fall.” “b’lev” means “in the heart.” “oy’vey” means “enemies.” “ham’lech” means “the king.” The verse describes arrows causing enemies of the king to fall.
[PSA.45.7] Your throne, the Gods, is forever and ever. A scepter of uprightness is the scepter of your kingdom. [§]
kis'acha elohim olam va'ed shevet mishor shevet malchutcha
This verse speaks of God's throne and scepter. 'Kis'acha' means 'your throne'. 'Elohim' is 'the Gods'. 'Olam va'ed' means 'forever and ever'. 'Shevet mishor' means 'a scepter of uprightness'. 'Shevet malchutcha' means 'the scepter of your kingdom'.
[PSA.45.8] You loved righteousness, and you hated wickedness. Therefore, the Gods anointed you, your Gods, with oil of gladness above your companions. [§]
ahavta tzedek vatisna resha al ken meshahakha Elohim Eloheykha shemen sasson mechaveirekha.
This verse speaks of loving righteousness and hating wickedness, and as a result, being anointed with oil of gladness by the Gods, your Gods, above your companions. 'Ahavta' means 'you loved'. 'Tzedek' means 'righteousness'. 'Vatisna' means 'and you hated'. 'Resha' means 'wickedness'. 'Al ken' means 'because of this' or 'therefore'. 'Meshahakha' means 'they anointed you'. 'Elohim' is 'the Gods'. 'Eloheykha' means 'your Gods'. 'Shemen sasson' means 'oil of gladness'. 'Mechaveirekha' means 'above your companions'.
[PSA.45.9] Myrrh and chambers of spices, all your garments, are from palaces of ivory, from your delight. [§]
mor-va-ahalot ketsi'ot kol-bigdoteykha min-hekheley shen minni simkhukha.
This verse describes the fragrant materials used in the garments or furnishings, likely in a temple or royal context. 'Mor' refers to myrrh, a fragrant resin. 'Va-ahalot' means 'and halls' or 'and chambers', implying a source of fragrance. 'Ketsi'ot' refers to spices or fragrant substances. 'Kol-bigdoteykha' translates to 'all your garments'. 'Min-hekheley shen' means 'from ivory palaces'. 'Minni simkhukha' translates to 'from your joy' or 'from your delight'. The verse paints a picture of luxury and pleasant aromas.
[PSA.45.10] Royal women are among your precious things; she stands adorned with purple at your right hand, in gold from Ophir. [§]
b'not m'lachim b'yikrotecha nitzbah shegal liy'mincha b'khetem ofir.
This verse describes a royal woman standing adorned with finery. 'B'not' means 'daughters' but in this context likely refers to royal women or princesses as a metaphorical expression. 'M'lachim' means 'kings'. 'B'yikrotecha' means 'in your rich things' or 'in your precious things'. 'Nitzbah' means 'she stands'. 'Shegal' is a word for purple dye, thus refers to something purple or adorned with purple. 'Liy'mincha' means 'at your right hand'. 'B'khetem ofir' means 'in gold of Ophir', referencing a very pure and valuable gold.
[PSA.45.11] Hear and see, and incline your ear. Forget your people and the house of your father. [§]
Shimei-vat u-re-i ve-hat-ti o-zen-ech ve-shik-chi am-ech u-beit avi-ch.
This verse is a command. "Shimei-vat" means 'hear'. "U-re-i" means 'and see'. "Ve-hat-ti o-zen-ech" means 'and incline your ear'. "Ve-shik-chi" means 'and forget'. "Am-ech" means 'your people'. "U-beit avi-ch" means 'and the house of your father'.
[PSA.45.12] And may the king desire your beauty, for he is my Lord of you, and prostrate yourself to him. [§]
veh-yee-tah-vo ham-meh-lech ya-fee-yekh kee-hoo ad-o-na-yikh veh-hishtah-vee-loh.
This verse consists of several parts. 'Veh-yee-tah-vo' means 'and may desire'. 'Ham-meh-lech' means 'the king'. 'Ya-fee-yekh' means 'your beauty'. 'Kee-hoo' means 'for he'. 'Ad-o-na-yikh' means 'my Lord of you'. 'Veh-hishtah-vee-loh' means 'and prostrate yourself to him'. The verse expresses that the king will desire your beauty because he is your my Lord, and you should worship him.
[PSA.45.13] In the rock, with an offering, they wait for your faces, the wealthy of the people. [§]
u-vat-tzor be-min-chah pan-ay-ikh ye-chal-lu ash-i-rei am.
This verse comes from Psalm 68:29. 'Uvat-tzor' means 'in the rock'. 'Be-min-chah' means 'with an offering'. 'Pan-ay-ikh' means 'your faces'. 'Ye-chal-lu' means 'they wait'. 'Ash-i-rei am' means 'the wealthy of the people'. The verse describes the wealthy of the people waiting with offerings at the rock.
[PSA.45.14] All her glory is within, from woven work of gold in her clothing. [§]
kal-kə-vud-dah bat-me-lech pə-nee-mah mim-shəb-tsot zah-hav lə-voo-shah
This verse describes the splendor of a royal daughter. 'Kal' means 'all' or 'whole'. 'Kə-vud-dah' is 'her glory'. 'Bat-me-lech' is 'daughter of a king'. 'Pə-nee-mah' means 'within' or 'inward'. 'Mim-shəb-tsot' is 'from/of woven work'. 'Zah-hav' means 'gold'. 'Lə-voo-shah' means 'her clothing'. Thus, the verse speaks of all the glory of the king’s daughter being within, from woven work of gold in her clothing.
[PSA.45.15] For embroidering, fine linen is brought to the king, with virgins following her, her companions are brought to you. [§]
li-re-ko-mot tu-val la-me-lech be-tu-lo-t a-cha-rei-ha re-u-o-te-ha mu-va-ot lach.
This verse describes bringing gifts to a king. 'li-re-ko-mot' means 'for embroidering' or 'for making fabrics'. 'tu-val' is a type of fabric, likely fine linen. 'la-me-lech' means 'to the king'. 'be-tu-lo-t' means 'with virgins'. 'a-cha-rei-ha' means 'after her'. 're-u-o-te-ha' means 'her companions'. 'mu-va-ot' means 'brought'. 'lach' means 'to you'. The verse is structured in a poetic style, listing items and people being brought to the king.
[PSA.45.16] O Too-val-nah, come with gladness and joy; you may come into the palace of the king. [§]
Too-val-nah bee-sih-mah-hot vah-geel, teh-vo-ee-nah beh-hay-chal meh-lech.
This verse appears to be an instruction or invitation. "Too-val-nah" likely refers to a place or people. "Bee-sih-mah-hot vah-geel" means 'with gladness and joy'. "Teh-vo-ee-nah" means 'you (plural) may come'. "Beh-hay-chal meh-lech" means 'into the palace of the king'.
[PSA.45.17] Instead of your fathers, your sons will be. You will establish them as rulers in all the land. [§]
tachat avotekha yihyu banecha, teshitemo lesarim bechol haaretz.
This verse speaks of a future where descendants will replace ancestors. 'Tachat' means 'instead of' or 'in the place of'. 'Avotekha' is 'your fathers'. 'Yihyu' means 'will be'. 'Banecha' is 'your sons'. 'Teshitemo' is 'you will establish them'. 'Lesarim' means 'as leaders' or 'as rulers'. 'Bechol' means 'in all'. 'Haaretz' means 'the land'.
[PSA.45.18] I will remember your name throughout all generations. Therefore, the peoples will praise you forever and ever. [§]
azkirah shimcha bekhal dor vador al ken amim yehoducha leolam vaed
This verse contains several key names and phrases. 'azkirah' means 'I will remember'. 'shimcha' means 'your name'. 'bekhal dor vador' means 'in every generation and generation' - essentially, 'throughout all generations'. 'al ken' means 'therefore'. 'amim' means 'peoples'. 'yehoducha' means 'they will praise you'. 'leolam vaed' means 'forever and ever'.
PSA.46
[PSA.46.1] To the one who overcomes, to the sons of Korah, upon the maidens, a song. [§]
lam-na-tse-akh liv-nei-ko-rak al-a-la-mot shir.
This verse is a musical heading. 'lam-na-tse-akh' means 'to the one who overcomes'. 'liv-nei-ko-rak' means 'to the sons of Korah'. 'al-a-la-mot' means 'upon the maidens'. 'shir' means 'a song'.
[PSA.46.2] The Gods are to us a refuge and strength. Help is very much found in distresses. [§]
Elohim lanu machaseh va'oz, ezrah betzarot nimtza me'od.
Elohim is a plural form, referring to the Gods. 'Lanu' means 'to us'. 'Machaseh' means refuge or shelter. 'Va'oz' means and strength. 'Ezrah' means help. 'Betzarot' means in distresses. 'Nimtza' means is found. 'Me'od' means very.
[PSA.46.3] Therefore, we will not fear in the shaking of the land, and in the quaking of the mountains, in the depths of the seas. [§]
al-ken lo-nir-ah beh-ha-mir-ah-rets oo-veh-moht hah-rim beh-lev yahm-eem.
This verse describes a lack of fear in the face of significant earthly upheavals. "al-ken" means "therefore". "lo-nir-ah" means "we will not fear". "beh-ha-mir-ah-rets" means "in the shaking of the land". "oo-veh-moht hah-rim" means "and in the quaking of the mountains". "beh-lev yahm-eem" means "in the depths of the seas".
[PSA.46.4] Let them roar, let the waters ferment, his waters. Let the mountains tremble in his height. Selah. [§]
yeh-meh-oo yeh-khm-roo may-mahv-ee-vaw yir-eh-shoo hah-ree-eem beh-gah-vah-toh seh-lah
This verse describes a powerful display of Yahveh's might. 'Yehmu' and 'yekhmru' are commands relating to water, suggesting agitation or fermenting. 'Maymaviv' refers to his waters. 'Yir'ashu' means they will tremble. 'Harim' means mountains. 'Begaavato' means in his pride or height. 'Selah' is a term used in the Psalms, possibly an indication for a musical pause or emphasis.
[PSA.46.5] The river and its streams make glad the city of the Gods, the holy dwelling of the Most High. [§]
nahar pelagav yesamchu ir-elohim kedosh mishkeney elyon
This verse describes a river making glad the city of God. "Nahar" means river. "Pelagav" means its streams or divisions. "Yesamchu" means to make glad or rejoice. "Ir" means city. "Elohim" means the Gods. "Kedosh" means holy. "Mishkeney" means dwellings of. "Elyon" means the Most High.
[PSA.46.6] The Gods are in her midst; she will not fall. The Gods will help her at the turning of morning. [§]
Elohim bekirbakh bal-timot ya'ezreh'ha Elohim lifnot boker.
This verse consists of several words. "Elohim" is a plural form, meaning "the Gods". "Bekirbakh" means "in her midst". "Bal-timot" means "will not totter" or "will not fall". "Ya'ezreh'ha" means "He will help her". "Lifnot boker" means "at the turning of morning" or "at dawn". The verse describes a situation where the Gods are present within someone, preventing them from falling and promising help at dawn.
[PSA.46.7] Stir, nations, and fall, kingdoms, for Yahveh has given with His voice, and the earth melts. [§]
ha-moo go-yim ma-tu mam-la-chot na-tan be-ko-lo ta-moog a-retz.
This verse describes the nations stirring and kingdoms falling, attributed to the voice of Yahveh causing the earth to melt. ‘Ha-moo’ is a command, meaning ‘stir’ or ‘be turbulent’. ‘Go-yim’ is plural for nation or people. ‘Ma-tu’ means to fall or be overthrown. ‘Mam-la-chot’ means kingdoms. ‘Na-tan’ means to give, but in this context implies an action caused by someone. ‘Be-ko-lo’ means with His voice. ‘Ta-moog’ means to melt or become liquid. ‘A-retz’ means earth or land.
[PSA.46.8] Yahveh of hosts is with us. He is our refuge, the Gods of Jacob. Selah. [§]
Yahveh tsevahot immanu mishgab lanu Elohei Yaakov selah.
This verse references Yahveh, the name of God. 'Tsevahot' means 'hosts' or 'armies'. 'Immanu' means 'with us'. 'Mishgab' refers to a fortress or place of refuge. 'Elohei' is the plural form of 'God', indicating 'the Gods'. 'Yaakov' is the name Jacob. 'Selah' is a term of uncertain meaning, often interpreted as a musical or poetic marker.
[PSA.46.9] Go, behold the works of Yahveh, which He has set as boundaries in the land. [§]
lekhoo khazoo mif'alot Yahveh asher sam shammot ba'aretz
This verse is an imperative calling people to behold the works of Yahveh, specifically those works which have set boundaries or designations within the land. 'Lekhoo' is a command to 'go,' but often functions as 'come' in invitations. 'Khazoo' is a command meaning 'behold' or 'see.' 'Mif'alot' refers to works or deeds. 'Asher' is a relative pronoun meaning 'which' or 'that.' 'Sham' means 'there' or 'to place,' but in this context indicates setting boundaries or names. 'Shammot' is the plural of 'sham,' signifying boundaries or named places. 'Ba'aretz' means 'in the land.'
[PSA.46.10] The one who brings wars to an end, to the end of the land, will break the bow and cut short the spear. The chariots will be burned in fire. [§]
mashbit milchamot ad-ktze ha-aretz keshet yeshabber ve-kitzetz chanit agalot yisrof ba-esh.
This verse describes God bringing an end to wars. "mashbit" means "one who brings to an end". "milchamot" means "wars". "ad-ktze ha-aretz" means "to the end of the land". "keshet" means "bow". "yeshabber" means "will break". "ve-kitzetz" means "and will cut short". "chanit" means "spear". "agalot" means "chariots". "yisrof" means "will burn". "ba-esh" means "in fire".
[PSA.46.11] Be still and know, for I am the Gods. I am exalted among the nations, I am exalted in the land. [§]
harpu udeh'u ki-anokhi Elohim arom bagoyim arom ba'aretz.
This verse consists of several components. 'Harpu' means 'be still' or 'let go'. 'Udeh'u' means 'and know'. 'Ki-anokhi' means 'for I am'. 'Elohim' is 'the Gods'. 'Arom' means 'I am exalted' or 'I am great'. 'Bagoyim' means 'among the nations'. 'Ba'aretz' means 'in the land'. The verse is a call to cease striving and recognize the divine power and majesty.
[PSA.46.12] Yahveh of Hosts is with us. He is our refuge, the God of Jacob. Selah. [§]
Yahveh Tsevaot immanu misgab lanu Elohei Yaakov selah.
This verse contains several key names and terms. "Yahveh Tsevaot" literally means "Yahveh of Hosts" or "Yahveh of Armies". "Immanu" means "with us". "Misgab" means "refuge" or "fortress". "Elohei Yaakov" means "the God of Jacob". "Selah" is a term of uncertain meaning, often interpreted as a musical or liturgical instruction, or as an emphatic pause.
PSA.47
[PSA.47.1] To the one who overcomes, to the sons of Korah, a song. [§]
Lam'natseach liv'nei Korach mizmor.
This verse is a musical instruction and title for the Psalm that follows. 'Lam'natseach' means 'to the one who overcomes' or 'for the one who prevails.' 'Liv'nei Korach' means 'to the sons of Korah.' Korah was a Levite who rebelled against Moses and Aaron. 'Mizmor' means 'Psalm' or 'song'.
[PSA.47.2] All the peoples, clap your hands, shout for joy to the Gods with a voice of rejoicing. [§]
kal-ha-am-im tik-u-kaf ha-ri-u le-elo-him be-kol ri-nah.
This verse addresses all the peoples of the earth. 'Kal' means all, 'ha-am-im' means the peoples. 'Tik-u-kaf' is a command to clap hands. 'Ha-ri-u' is a command to shout for joy. 'Le-elo-him' means to the Gods. 'Be-kol ri-nah' means with a voice of joy or with joyful sound.
[PSA.47.3] For Yahveh is the supreme one, fearsome, a great king over all the land. [§]
ki-yehovah elyon norah melekh gadol al-kol-ha-aretz
This verse states that Yahveh is supreme, fearsome, a great king over all the land. 'Ki' means 'for' or 'because'. 'Elyon' means 'supreme' or 'most high'. 'Norah' means 'fearsome' or 'terrifying'. 'Melekh' means 'king'. 'Gadol' means 'great'. 'Al' means 'over'. 'Kol' means 'all'. 'Ha-aretz' means 'the land'.
[PSA.47.4] God will speak to peoples under us and to nations at our feet. [§]
yad-ber ah-meem tah-ch-tay-noo oo-le-oom-eem tah-hat rag-lay-noo
This verse describes God speaking to peoples both under and at the feet of the speaker. "yadber" means "he will speak." "ammim" is the plural of "am," meaning "people" or "nations." "tachteynu" means "under us." "leummim" also means "to nations." "raglaynu" means "our feet."
[PSA.47.5] May He choose for us our inheritance, the strength of Jacob, whom He loved. Selah. [§]
yiv-khar-loo noo et-na-khah-la-tay-nu et-geh-ohn ya-ah-kohb ah-sher-ah-hayv seh-lah
This verse describes a choosing or selecting of an inheritance. 'Yivchar' means 'He will choose'. 'Lanu' means 'for us'. 'Nachalateinu' means 'our inheritance'. 'Gehon' refers to strength or power. 'Yaakov' is Jacob. 'Asher' means 'who' or 'which'. 'Aheiv' means 'He loved'. 'Selah' is a musical term, possibly indicating a pause or emphasis.
[PSA.47.6] The Gods ascended with a shout, Yahveh with the sound of the shofar. [§]
alah elohim biteruah, Yahveh bekole shofar.
The word 'alah' means 'ascended' or 'went up'. 'Elohim' is a plural form, meaning 'the Gods'. 'Biteruah' means 'with a shout' or 'with trumpeting'. 'Yahveh' is the proper name of God. 'Bekole' means 'with the sound of' or 'with a voice of'. 'Shofar' refers to a ram's horn trumpet.
[PSA.47.7] Sing to the Gods, sing! Sing to our king, sing! [§]
zam-roo el-o-heem zam-roo zam-roo le-mal-kay-noo zam-roo
This verse consists of a series of imperatives (commands) to sing. "Zam-roo" means "sing!" or "praise with song!". "El-o-heem" is a plural form, referring to the Gods. "Le-mal-kay-noo" means "to our king".
[PSA.47.8] For the King of all the earth are the Gods; sing with understanding. [§]
Ki melek kol haaretz Elohim zamru maskil.
This verse states that the King of all the earth is the Gods. It is a call to sing intelligently or with understanding.
[PSA.47.9] The Gods have reigned over the nations. The Gods dwell on the throne of holiness. [§]
mah-lakh elo-heem al-go-yeem, elo-heem ya-shav al-kis-seh kah-do-sho.
The word "mah-lakh" means "reigned". "elo-heem" is a plural form meaning "the Gods". "al-go-yeem" means "over nations". "ya-shav" means "sat" or "dwells". "al-kis-seh" means "on the throne". "kah-do-sho" means "of holiness" or "the holy".
[PSA.47.10] The willing of the peoples were gathered with the God of Abraham, for to the Gods are the protectors of the earth exceedingly exalted. [§]
nedivei amim ne'esafu am elohei avraham ki le'elohim maginei eretz me'od na'elah.
This verse discusses those who willingly offer gifts being gathered with the God of Abraham, and acknowledges the Gods as exceedingly exalted protectors of the earth. 'Nedivei' means willing or voluntary. 'Amim' means peoples or nations. 'Ne'esafu' means were gathered. 'Elohei' means the God of. 'Avraham' is Abraham. 'Le'elohim' means to the Gods. 'Maginei' means protectors. 'Eretz' means earth or land. 'Me'od' means very or exceedingly. 'Na'elah' means exalted, high, or sublime.
PSA.48
[PSA.48.1] A song, a psalm, to the sons of Korah. [§]
shir mizmor livnei-korach
This verse introduces a psalm. 'Shir' means song. 'Mizmor' means psalm, specifically a song sung to stringed instruments. 'Livnei' means 'to the sons of'. 'Korach' is a proper noun, a family name.
[PSA.48.2] Great is Yahveh and greatly praised in the city of our Gods, the holy mountain. [§]
Gadol Yahveh oo-meh-hoo-lahl meh-ohd beh-eer Eloheinu Har-kahd-show
This verse describes God’s greatness and praise within the city of God, specifically on the holy mountain. "Gadol" means great. "Yahveh" is the proper name of God. "Mehulal" means praised. "Meod" means very or greatly. "Be’ir" means in the city. "Eloheinu" means our Gods. "Har" means mountain. "Kadosho" means holy.
[PSA.48.3] Beautiful in appearance, the delight of all the land, is Mount Zion, the flanks of the north, the city of the great king. [§]
yepheh nof m'soos kol-ha'aretz har-tsiyyon yark'tei tsafon qiryat melekh rab.
This verse describes the beauty of Zion. 'Yepheh' means beautiful. 'Nof' means appearance or prospect. 'M'soos' means desired or delightful. 'Kol-ha’aretz’ means all the land. 'Har-tsiyyon’ means Mount Zion. 'Yark'tei tsafon' refers to the sides or flanks of the north. 'Qiryat melekh rab' means the city of the great king.
[PSA.48.4] The Gods are known in her palaces as a refuge. [§]
Elohim be'armonoteha nodah lemisgab.
Elohim is the plural form of El, meaning 'the Gods'. Be'armonoteha means 'in her palaces'. Nodah means 'is known'. Lemisgab means 'as a refuge' or 'to a stronghold'. This verse describes the Gods being known in their palaces as a place of safety.
[PSA.48.5] For behold, the kings have conspired, they pass by together. [§]
kee-hee-neh hah-meh-lah-kheem no-ah-doo ahv-roo yah-hahd-dahv
This verse contains several words requiring literal translation. "kee" means "for" or "because". "hee-neh" means "behold" or "see". "hah-meh-lah-kheem" is the plural form of "meh-lekh", meaning "kings". "no-ah-doo" means "they have conspired" or "they are gathered". "ahv-roo" means "they pass" or "they go by". "yah-hahd-dahv" means "together". The sentence structure is fairly straightforward, indicating a statement of fact regarding the actions of kings.
[PSA.48.6] They saw, so they were astonished, they were terrified, they trembled. [§]
hem-ma raw ken tam-hu niv-ha-lu nech-pa-zoo
This verse describes a reaction of astonishment and fear. 'hem-ma' refers to 'they'. 'raw' means 'saw'. 'ken' means 'thus' or 'so'. 'tam-hu' is a verb meaning to be astonished or amazed. 'niv-ha-lu' means 'were terrified'. 'nech-pa-zoo' means 'were agitated' or 'trembled'. The verse portrays a scene where people witness something and are overwhelmed with fear and confusion.
[PSA.48.7] Trembling seized them there, strength like a woman giving birth. [§]
re-ah-dah ah-khah-zah-tam sham; khil kah-yo-leh-dah.
This verse describes a feeling of intense trembling or shaking that came upon people. "Readah" refers to trembling, shaking, or fear. "Akhazah" means to seize, to take hold of. "Sham" signifies "there". "Khil" indicates strength, force, or pain. "Kayoledah" relates to childbirth or a woman giving birth, implying the pains associated with it.
[PSA.48.8] In an east wind, the Gods will break the ships of Tarshish. [§]
bə-rūaḥ qāḏīm tə-šabbēr ʾŏnîyōt taršîš.
This verse describes a destructive wind breaking the ships of Tarshish. "ruaḥ" means wind or breath. "qāḏīm" means east, or the east wind. "šabbēr" means to break. "ʾŏnîyōt" is the plural of ship. "taršîš" refers to the ships of Tarshish, a place name.
[PSA.48.9] As we have heard, so we have seen in the city of Yahveh of hosts, in the city of the Gods. The Gods will establish it forever. Selah. [§]
ka-asher sha-ma-nu ken ra-ee-nu be-eer-ye-ho-vah tze-va-ot be-eer e-lo-hee-nu e-lo-heem ye-kon-neh-ah ad-o-lam se-lah
This verse describes a vision or hearing about the city of Yahveh of hosts, the city of the Gods. It asserts that the Gods will establish it forever. The term 'selah' is a musical notation or emphatic pause.
[PSA.48.10] We compare the Gods' kindness within your palace. [§]
dim-ee-noo el-oh-heem khas-dek be-kerev hey-khal-ekha
This verse uses 'dim-ee-noo' which means 'we compare' or 'we are like'. 'elohim' is a plural form meaning 'the Gods'. 'khasdekha' means 'your kindness' or 'your mercy' and includes a possessive pronoun. 'bekerev' means 'in the midst of' or 'within'. 'heykhalecha' means 'your temple' or 'your palace', also with a possessive pronoun.
[PSA.48.11] As your name, the Gods, so is your glory upon the ends of the earth. Righteousness fills your hand. [§]
kə-shim-khā ĕ-lo-him kēn tə-hi-lā-ṯə-khā ‘al-qaṣ-wē-’er-eṣ ṣē-ḏeq māl-’ā yə-mī-ne-khā.
This verse expresses a relationship between the name of God and God's glory, and then attributes righteousness to God's power. 'kə-shim-khā' means 'as your name', with 'shim' being the root for 'name'. 'ĕ-lo-him' is the Gods (plural). 'kēn' means 'so' or 'thus'. 'tə-hi-lā-ṯə-khā' means 'your glory'. '‘al-qaṣ-wē-’er-eṣ' means 'upon the ends of the earth'. 'ṣē-ḏeq' means 'righteousness'. 'māl-’ā' means 'full of'. 'yə-mī-ne-khā' means 'your hand'.
[PSA.48.12] Mount Zion shall rejoice, and the daughters of Judah shall sing for joy, because of your judgments. [§]
yis-mach | ha-har-tzee-yon ta-geh-leh-nah ben-not yeh-oo-dah leh-mah-an mish-pa-te-cha.
This verse speaks of the rejoicing of Mount Zion and the daughters of Judah. 'Yis-mach' means 'shall rejoice'. 'Ha-har-tzee-yon' means 'the mountain of Zion'. 'Ta-geh-leh-nah' means 'shall sing for joy'. 'Ben-not yeh-oo-dah' means 'daughters of Judah'. 'Leh-mah-an mish-pa-te-cha' means 'because of your judgments'.
[PSA.48.13] Surround Zion and encircle it. Recount its towers. [§]
so-boo tzee-yon veh-ha-kee-foh-ah see-fruh mig-dah-leh-hah
This verse contains instructions to surround and recount Zion's towers. "So-boo" means to surround. "Tzee-yon" is the name Zion. "Veh" means and. "Ha" is the definite article, 'the'. "Kee-foh-ah" means to encircle. "See-fruh" means to count or recount. "Mig-dah-leh-hah" means its towers.
[PSA.48.14] Put it to your hearts for strength; fortify her strongholds, so that you may tell to a following generation. [§]
shiytu livchem lekhilah passgu armnoteha lema'an tesaperu ledor acharon
This verse contains instructions related to building and remembering. "Shiytu" means "put" or "place". "Livchem" means "to your hearts". "Lekhilah" means "for strength" or "for power". "Passgu" means "fortify" or "build strongly". "Armnoteha" means "her palaces" or "her strongholds". "Lema'an" means "so that" or "in order that". "Tesaperu" means "you may tell" or "you may recount". "Ledor" means "to a generation" or "to a future generation". "Acharon" means "later" or "following".
[PSA.48.15] For this is the Gods, our Gods, forever and ever. He will lead us over death. [§]
kee zeh loh eloheem eloheenu olam vaed hu yenahghenu al moot
This verse uses several names for God. "Zeh" means "this." "Eloheem" is a plural form, meaning "the Gods." "Eloheenu" means "our Gods." "Olam vaed" means "forever and ever." "Yenahghenu" means "He will lead us." "Al moot" means "over death". The verse speaks of Gods that will lead us over death, forever and ever.
PSA.49
[PSA.49.1] To the one who overcomes, to the sons of Korah, a song. [§]
Lam'natseach liv'nei Korach mizmor.
This verse is a musical instruction and title for the Psalm that follows. 'Lam'natseach' means 'to the one who overcomes' or 'for the one who prevails.' 'Liv'nei Korach' means 'to the sons of Korah.' Korah was a Levite who rebelled against Moses and Aaron. 'Mizmor' means 'Psalm' or 'song'.
[PSA.49.2] Hear this, all peoples! Listen attentively, all inhabitants of the world! [§]
Shimee-oo-zot kol-ha-am-eem, ha-az-ee-nu kol-yosh-bay kha-led.
This verse is an exhortation to listen. "Shimee-oo" is the imperative plural form of 'to hear'. "Zot" means 'this'. "Kol" means 'all' or 'every'. "Ha-am-eem" is 'the peoples'. "Ha-az-ee-nu" is the imperative plural form of 'to listen attentively'. "Yosh-bay" means 'inhabitants' or 'those who dwell'. "Kha-led" means 'the land' or 'the world'.
[PSA.49.3] Even the descendants of humankind and the descendants of man, both rich and poor, are together. [§]
Gam-bnei adam gam-bnei ish yachad ashir ve'evyon.
This verse discusses the commonality of humanity. "Gam" means 'also' or 'even'. "Bnei" means 'sons of', used here to mean 'descendants of'. "Adam" is the name of the first man, and is used here to refer to all of mankind. "Ish" means 'man'. "Yachad" means 'together'. "Ashir" means 'rich'. "Evyon" means 'poor'. The verse speaks of the descendants of humankind and the descendants of man, rich and poor, being together.
[PSA.49.4] My mouth will speak wisdoms, and the meditations of my heart are understandings. [§]
pee yidaber chachmot v’hagut libbi tevunot
This verse contains several key words. ‘Pee’ means ‘my mouth’. ‘Yidaber’ is a verb meaning ‘will speak’. ‘Chachmot’ is the plural of ‘chachmah’, meaning ‘wisdoms’. ‘V’hagu’t’ means ‘and the meditations’ or ‘and the musings’. ‘Libbi’ means ‘my heart’. ‘Tevunot’ is the plural of ‘tevunah’, meaning ‘understandings’.
[PSA.49.5] You, as an illustration, my ear I will open with a harp, my riddle. [§]
At-teh le-mash-al oz-nee ef-takh be-ki-nor chee-da-tee.
This verse is poetic and uses metaphorical language. "At-teh" means "you". "Le-mashal" means "as a parable" or "by way of illustration". "Oznee" means "my ear". "Eftakh" means "I will open". "Be-kinor" means "with a harp". "Cheedatee" means "my riddle" or "my mysterious utterance". The verse suggests a willingness to listen attentively and contemplate a profound message.
[PSA.49.6] Why would I fear in days of evil? Would the iniquity of my heels turn me around? [§]
Lah-mah ee-rah bee-may ray-ah, ah-von ah-kay-vay ye-soo-bay-nee.
This verse asks why one would fear in days of evil, and how the iniquity of one’s heels would turn them around. “Heels” is a metaphor for pursuing enemies or suffering consequences. The verse expresses a lament and a questioning of fate or divine justice.
[PSA.49.7] Those trusting upon their strength, and in the abundance of their wealth, they will boast. [§]
habot'chim al-cheilam uverov asharam yithalalu.
This verse describes people who trust in their own strength and wealth. "Habot'chim" means "those trusting". "Al-cheilam" means "upon their strength". "Uverov asharam" means "and in the abundance of their wealth". "Yithalalu" means "they will boast".
[PSA.49.8] Indeed, no redeemer will redeem any person, nor will anyone give to the Gods a ransom. [§]
ach lo-podeh yifdeh ish lo-yitten le-eloheem kofro
This verse discusses the impossibility of redeeming oneself or offering a substitute to God for one’s life or sin. "ach" means brother, but is used here as an intensifier meaning "indeed" or "surely". "podeh" and "yifdeh" both relate to redemption. "ish" means man or person. "yitten" means to give. "eloheem" is the Gods. "kofro" means ransom or atonement.
[PSA.49.9] And the redemption of their souls is precious, and it shall cease forever. [§]
ve-ye-kar pid-yon naf-sham-am ve-chad-al le-o-lam.
This verse consists of several components. 'Ve' means 'and'. 'Ye-kar' relates to preciousness or honor. 'Pid-yon' means redemption or ransom. 'Naf-sham-am' signifies 'their souls'. 'Ve' again means 'and'. 'Chad-al' means to cease or to be finished. 'Le-o-lam' means forever or for eternity.
[PSA.49.10] And it will be everlastingly, he will not see the corruption. [§]
vee-hee-ohd lah-neh-tzach loh yih-reh ha-shah-chat
This verse consists of several parts. 'Vee-hee' means 'and it will be'. 'Ohd' means 'everlasting'. 'Lah-neh-tzach' means 'for eternity'. 'Loh' is a negative particle meaning 'not'. 'Yih-reh' means 'he will see'. 'Ha-shah-chat' means 'the corruption'. Thus, the verse describes something enduring forever, never experiencing decay or ruin.
[PSA.49.11] For it will be seen that the wise ones will die together, the fool and the ignorant will be destroyed, and they will leave their strength to others. [§]
ki yireh chomim yamutu yochad kesil vava’ar yo’vedu ve’azvu la’acherim cheilam.
This verse discusses the fate of the wise and the foolish. 'Ki' means 'for' or 'because'. 'Yireh' means 'will see'. 'Chomim' means 'wise ones'. 'Yamutu' means 'they will die'. 'Yochad' means 'together'. 'Kesil' means 'fool'. 'Va’avar' means 'and the ignorant'. 'Yo’vedu' means 'they will be destroyed'. 'Ve’azvu' means 'and they will leave'. 'La’acherim' means 'to others'. 'Cheilam' means 'their strength'. The verse describes a situation where both the wise and foolish will perish together, leaving their power to those who remain.
[PSA.49.12] Within them are their houses forever, their dwellings for generation and generation. They called them by their names upon the lands. [§]
kir-bam ba-tay-mo le-o-lam mish-khan-otam le-dor va-dor kar-u bi-shmo-tam a-lay a-da-mot.
This verse describes establishing dwellings forever, passed down through generations, and calling them by their names upon the lands. "Kirbam" means 'within them' or 'in their midst'. "Bateymo" means 'their houses' or 'their dwellings'. "Leolam" means 'forever'. "Mishkhanotam" means 'their dwellings'. "Le-dor va-dor" means 'for generation and generation' or 'throughout generations'. "Karu" means 'they called'. "Bishmotam" means 'by their names'. "Alei adamot" means 'upon the lands'.
[PSA.49.13] And humankind will not remain in splendor, but is likened to beasts and are made like them. [§]
Ve-adam bi-yikar bal-yalin nimshal kab-hemoat nidmu
This verse describes the fate of humankind. 'Adam' refers to humanity. 'Yikar' means splendor or glory. 'Bal-yalin' means will not abide or remain. 'Nimshal' means compared or likened. 'Kab-hemoat' means like beasts or animals. 'Nidmu' means are made like or resemble.
[PSA.49.14] This is the way of those who are foolish, it is for them. And after them, they desire it with their mouths. Selah. [§]
zeh darkam kesel lamoh ve'achareihem be'pihem yirtzu selah
This verse describes the way of those who are foolish. 'Zeh' means 'this'. 'Darkam' means 'their way'. 'Kesel' means 'foolishness'. 'Lamoh' means 'for them'. 'Ve'achareihem' means 'and after them'. 'Be'pihem' means 'in their mouths'. 'Yirtzu' means 'they desire'. 'Selah' is a term with uncertain meaning, often understood as a pause or emphasis.
[PSA.49.15] Like plants for cutting, death will tremble, and they will descend into it, the righteous to the morning, and their beauty to consume Sheol, despoiled for them. [§]
kach-tsone lish-ole shatu mavet yir-ay-em vay-ir-du bahm yashar-eem laboker vetsi-ram levallot sha-ol miz-bool lo.
This verse describes a situation where death itself is defeated and those who were righteous descend into Sheol (the underworld) only to emerge in the morning. It speaks of death being subdued and the righteous being restored from the underworld. ‘kach-tsone’ implies ‘like plants,’ relating to growth or flourishing. ‘miz-bool’ means ‘spoiled’ or ‘despoiled.’
[PSA.49.16] Indeed, the Gods will redeem my soul from the hand of the underworld, for they will take me. Selah. [§]
akh-e-lo-heem yif-deh naf-shee mee-yad-she-ol kee yik-kha-neh-nee se-lah.
This verse contains several names for God and references to the afterlife. "Akh" means "surely" or "indeed." "Eloheem" is a plural form of God, referring to the Gods. "Yifdeh" means "will redeem." "Nafshi" means "my soul." "Mid" means "from the hand of." "Sheol" refers to the underworld or grave. "Kee" means "for." "Yikakhayni" means "will take me." "Selah" is a musical term or pause for reflection.
[PSA.49.17] Do not fear, because a man becomes rich, because the glory of his house increases. [§]
al-ti-ra ki-ya-ash-ir ish ki-yir-beh ke-vod beit-o
This verse consists of several words. "al-ti-ra" means 'do not fear'. "ki-ya-ash-ir" means 'because a man becomes rich'. "ish" means 'man'. "ki-yir-beh" means 'because it increases'. "ke-vod" means 'glory' or 'honor'. "beit-o" means 'his house'. Therefore, the verse is speaking about not being afraid when a man becomes rich and his household's honor increases.
[PSA.49.18] For he will not take the all in his death, nor will his glory descend after him. [§]
ki lo be-mo-to yi-kah ha-kol lo-ye-red ah-cha-rav ke-vo-do
This verse uses several important divine names and concepts. 'ki' means 'for' or 'because'. 'lo' means 'not'. 'be-mo-to' translates to 'in his death'. 'yi-kah' means 'he will take'. 'ha-kol' means 'the all', or 'everything'. 'lo-ye-red' means 'will not descend'. 'ah-cha-rav' means 'after him'. 'ke-vo-do' means 'as his glory'. The verse discusses what will not happen when someone dies, specifically concerning 'the Gods' and their glory.
[PSA.49.19] For his soul will bless while he lives, and he will acknowledge you because you do good to you. [§]
ki nafsho bechayav yevarech veyoducha ki teitiv lach
This verse consists of several words. 'Ki' means 'for' or 'because'. 'Nafsho' means 'his soul'. 'Bechayav' means 'in his life' or 'while he lives'. 'Yevarech' means 'he will bless'. 'Ve' means 'and'. 'Yoducha' means 'he will acknowledge you'. 'Ki' again means 'for' or 'because'. 'Teitiv' means 'you do good'. 'Lach' means 'to you'. Thus, the verse speaks of someone blessing God while alive, and acknowledging God because God does good to them.
[PSA.49.20] Come to the generation of my fathers, forever they will not see light. [§]
ta-vo es-dor a-vo-tai, ad-net-zach lo yir-u-or.
This verse describes a fate of darkness and being forgotten. "tavo" means 'come' or 'enter'. "dor" means 'generation'. "avotai" means 'my fathers'. "netzach" means 'forever' or 'eternity'. "lo" is a negative particle meaning 'not'. "yir'u" means 'they will see'. "or" means 'light'. The verse speaks of entering the generation of one's ancestors and never seeing light again - a poetic description of death and being forgotten.
[PSA.49.21] Mankind is in glory, yet does not understand. They are likened to animals, and resemble them. [§]
Adam bi-yikar ve-lo yavin, nimshal ka-behemot nidmu.
This verse describes humanity's dignity contrasted with its lack of understanding, comparing people to animals in their fleeting existence. "Adam" here means mankind, not specifically the first man. "Biyikar" means with glory or splendor. "Lo yavin" means does not understand. "Nimshal" means is likened. "Ka-behemot" means like animals. "Nidmu" means are likened or resemble.
PSA.50
[PSA.50.1] A psalm for Asaf. God, the Gods, Yahveh spoke and called the earth from the rising of the sun until its setting. [§]
Mizmor le-Asaf. El, Elohim, Yahveh diber vayikra-aretz mimizrach-shemesh ad-mbo’o.
Mizmor means ‘psalm’ or ‘song’. Le-Asaf indicates the author or for Asaf. El is ‘God’. Elohim is ‘the Gods’. Yahveh is the proper name of God. Diber means ‘spoke’. Vayikra means ‘and called’. Aretz means ‘earth’. Mimizrach-shemesh means ‘from the rising of the sun’ (east). Ad-mbo’o means ‘until the setting’ (west).
[PSA.50.2] From Zion, the complete beauty, the Gods appeared. [§]
mi-tsiyon miklal-yofi elohim hofia.
This verse begins with 'mi-tsiyon' which means 'from Zion'. 'Miklal-yofi' means 'the perfection of beauty' or 'the complete beauty'. 'Elohim' refers to the Gods. 'Hofia' means 'appeared'. This verse describes an appearance of the Gods from Zion, representing a place of ultimate beauty.
[PSA.50.3] Let our Gods come, and let not silence be upon the fire that consumes before them, and a storm exceedingly surrounds them. [§]
yah-boh eh-loh-hee-noo veh-al-yeh-har-resh esh-leh-fah-nee-vo toh-khel oo-seh-vee-vahv nee-seh-ah-rah meh-ohd.
This verse describes the coming of God with consuming fire. "Yaboh" means "let him come". "Eloheinu" is "our Gods". "Al yeharresh" means "let not be silent". "Esh" is "fire". "Lefanav" means "before him". "Tochhel" means "it consume". "Svivav" means "around him". "Nis'arah" means "a storm". "Meod" means "very" or "exceedingly".
[PSA.50.4] Yahveh will call to the heavens from above, and to the earth to judge his people. [§]
Yikra el-hashamayim me'al ve'el-ha'aretz ladin ammo.
This verse describes Yahveh calling to the heavens above and to the earth to judge his people. 'Yikra' means 'he will call'. 'El' refers to 'God'. 'Hashamayim' is 'the heavens'. 'Me'al' means 'from above'. 'Ve' is 'and'. 'Ha'aretz' is 'the earth'. 'Ladin' means 'to judge'. 'Ammo' means 'his people'.
[PSA.50.5] Gather for me my devout ones, those who make my covenant concerning the sacrifice. [§]
is-poo-lee kha-see-dai ko-re-tei b’ree-tee a-lei-za-vakh
This verse contains a command to gather the devout ones, those who make a covenant, concerning a sacrifice. 'Is-poo-lee' means 'gather for me'. 'Kha-see-dai' is the plural of 'hasid', meaning devout, loyal, or pious. 'Ko-re-tei' is the plural of 'koret', meaning 'those who cut', referring to those who make a covenant by cutting. 'B’ree-tee' means 'my covenant'. 'A-lei-za-vakh' means 'concerning the sacrifice'.
[PSA.50.6] And the heavens declare your justice, for the Gods are a judge. Pause. [§]
vayagidu shamayim tzidko ki elohim shofet hu selah
vayagidu - and they tell/declare; shamayim - heavens; tzidko - your righteousness/justice; ki - for/because; elohim - the Gods; shofet - judge; hu - he/it is; selah - pause/reflect
[PSA.50.7] Listen, my people, and I will speak, Israel, and I will testify in you. The Gods, your God, I am. [§]
shih-may-ah ah-mee vah-ah-dah-bay-rah yis-rah-el ve-ah-eedah bah-khuh el-oh-heem el-oh-hey-kah ah-noh-kee
This verse is a direct address from the Gods to the people of Israel. "Shimeah" is a command to listen. "Ammi" means "my people". "V'adabbera" means "and I will speak". "Yisrael" is Israel. "V'a'eeda" means "and I will testify". "Bach" means "in you". "Eloheem" refers to "the Gods". "Eloheykah" means "your God". "Anokhi" means "I".
[PSA.50.8] Not concerning your sacrifices will I reprove you, and your burnt offerings are always before me. [§]
lo al-zivachekha ukhikhekha ve'olotekha le negdi tamid
This verse discusses offerings to God. "lo" means "not". "al" is a preposition meaning "upon" or "concerning". "zivachekha" means "your sacrifices". "ukhikhekha" means "I will not reprove you". "ve'olotekha" means "and your burnt offerings". "le negdi" means "before my face" or "to me". "tamid" means "always" or "continually". The verse is saying that God is not interested in rebuking someone over their sacrifices, as the sacrifices are always before Him.
[PSA.50.9] I will not take a bull from your house or rams from your herds. [§]
lo-ekakh mi-beytekha par mi-mikhlotekha atudim.
This verse is from Numbers 7:13. It details the offerings made by the prince of Issachar during the dedication of the Tabernacle. 'Lo-ekakh' means 'I will not take'. 'Mi-beytekha' means 'from your house'. 'Par' means 'a bull'. 'Mi-mikhlotekha' means 'from your herds'. 'Atudim' means 'rams'. The verse details what the prince will *not* take as part of his offering.
[PSA.50.10] For to me belong all the living creatures of the forest, the cattle in the mountains of Alev. [§]
kee-lee khahl-khay-toh-yah-ahr beh-heh-moh-t beh-har-ree-ah-lev
This verse states possession. 'Kee' means 'for' or 'because'. 'Lee' means 'to me'. 'Kahl' means 'all'. 'Chaytoh' means 'its living creatures'. 'Ya'ar' means 'forest'. 'Behemoh' means 'beasts' or 'cattle'. 'Beharree' means 'in the mountains of'. 'Alev' refers to a specific range of mountains, often translated as 'thousand', perhaps referencing a large or numerous range.
[PSA.50.11] I have known all birds of the mountains, and the beasts of the field were with me. [§]
yah-da-tee kol-of hah-ree-eem v'-zeez sah-dai ee-mah-dee.
This verse contains several words requiring literal translation. 'Yahveh' is translated as 'Yahveh'. 'Yada'ti' means 'I have known'. 'Kol' means 'all'. 'Of' means 'bird'. 'Ha-ree-eem' means 'the mountains'. 'V'-zeez' means 'and the beasts'. 'Sah-dai' means 'the field'. 'Ee-mah-dee' means 'were with me'.
[PSA.50.12] If I were to hunger, I would not say to you, for the world is mine and all that is in it. [§]
Im-er'a lev-lo-omar lach, ki-li tevel u-melo'ah.
This verse consists of a conditional clause followed by a reason. 'Im' signifies 'if'. 'Er'a' is a verb meaning 'to hunger'. 'Lev' is a negative particle, 'not'. 'Omar' means 'to say'. 'Lach' means 'to you'. 'Ki' means 'for' or 'because'. 'Li' means 'to me' or 'mine'. 'Tevel' means 'the world'. 'U-melo'ah' means 'and its fullness'. The verse essentially states that if the speaker were to experience hunger, they would not tell the listener, because the world and everything in it belongs to them.
[PSA.50.13] The one who eats the meat of prime rams and I drink the blood of young bulls. [§]
ha'okhel b'sar avirim v'dam atudim eshte
This verse describes a practice involving the consumption of meat and blood. 'Ha'okhel' means 'the eater'. 'B'sar' means 'meat'. 'Avirim' refers to rams or male goats, likely in their prime. 'V'dam' means 'and blood'. 'Atudim' refers to young bulls or calves. 'Eshte' means 'I drink'.
[PSA.50.14] Offer a sacrifice of thanksgiving to the Gods, and fulfill your vows to the Most High. [§]
zevach leElohim toda, veshalem leElyon nedarecha.
zevach means sacrifice. leElohim means to the Gods. toda means thanksgiving. veshalem means and pay or fulfill. leElyon means to the Most High. nedarecha means your vows.
[PSA.50.15] And call to me on a day of distress, I will rescue you, and you will honor me. [§]
u-kera-ee bee-yohm tsarah ah-chal-letch-kah u-techab-deh-nee
This verse consists of a verb and several nouns and prepositions. "u" is a conjunction meaning 'and'. "kera-ee" is a verb meaning 'call to me'. "bee-yohm" means 'in day', or 'on a day of'. "tsarah" means 'distress' or 'trouble'. "ah-chal-letch-kah" means 'I will rescue you'. "u-techab-deh-nee" means 'and you will honor me'.
[PSA.50.16] And to the wicked one, the Gods said, "What right do you have to tell of the laws? And you lifted my covenant upon your mouth." [§]
ve-la-rashah | amar elohim mah-lecha le-saper hukay vatis’a briti aley-fi’cha.
This verse addresses a wicked person and asks what right they have to speak of the Gods’ laws, and states that a covenant was lifted upon their lips. 've' means 'and'. 'la' means 'to'. 'rashah' means 'the wicked one'. 'amar' means 'said'. 'elohim' means 'the Gods'. 'mah' means 'what'. 'lecha' means 'to you'. 'le-saper' means 'to tell'. 'hukay' means 'laws'. 'vatis’a' means 'you lifted'. 'briti' means 'my covenant'. 'aley' means 'upon'. 'fi’cha' means 'your mouth'.
[PSA.50.17] And you hated discipline, and you threw my words behind you. [§]
ve-atta sane’ta musar va-tashlech devarai acharecha.
This verse consists of several words. 'Ve' means 'and'. 'Atta' means 'you'. 'Sane’ta' means 'you hated'. 'Musar' means 'discipline' or 'correction'. 'Va' means 'and'. 'Tashlech' means 'you cast' or 'you threw'. 'Devarai' means 'my words'. 'Acharecha' means 'behind you'. The verse is addressing someone, accusing them of hating discipline and discarding the speaker’s words.
[PSA.50.18] If you have seen a thief and you associate with him, and with adulterers is your share. [§]
Im-ra-ita ga-nav va-tiretz im-mo ve-im me-na-af-im chel-ke-cha.
This verse describes a situation where someone sees a thief and then associates with adulterers. 'Im' means 'if'. 'Ra-ita' is the second person masculine singular perfect form of 'to see'. 'Ga-nav' is 'thief'. 'Va-tiretz' means 'and you run after/pursue'. 'Im-mo' means 'with him'. 'Ve-im' means 'and with'. 'Me-na-af-im' means 'adulterers'. 'Chel-ke-cha' means 'your portion/share'.
[PSA.50.19] You have sent forth with evil, and your tongue you attach to deceit. [§]
pee-kah shah-lach-tah beh-rah-ah oo-lesh-oh-ne-kah tah-tzmeed meer-mah
This verse uses a second-person masculine singular form, addressing someone directly. 'Pee-kah' means 'your mouth.' 'Shah-lach-tah' means 'you have sent.' 'Beh-rah-ah' means 'with evil.' 'Oo-lesh-oh-ne-kah' means 'and your tongue.' 'Tah-tzmeed' means 'you attach' or 'you join.' 'Meer-mah' means 'deceit' or 'fraud'. The verse describes a person who speaks evil and whose tongue is joined with deceit.
[PSA.50.20] You will dwell with your brother. You will speak with the son of your mother. You will give a pushing. [§]
teh-shev beh-ah-cheekha teh-dah-ber beh-ben em-me-kha tee-ten do-fee
This verse is from Deuteronomy 25:11. The words break down as follows: 'teh-shev' means 'you will dwell', 'beh-ah-cheekha' means 'with your brother', 'teh-dah-ber' means 'you will speak', 'beh-ben em-me-kha' means 'with the son of your mother' (essentially 'your brother'), and 'tee-ten do-fee' means 'you will give a pushing'. The pushing refers to grabbing the brother's private parts during a levirate marriage situation.
[PSA.50.21] These things you have done, and I was silent. You have thought to be like the Being. I will reprove you, and I will arrange things before your eyes. [§]
el-leh ah-seet-ah veh-he-harash-tee dim-meeta he-yo-teh eh-heh kah-mo-kah o-kee-khah-khah veh-eh-er-keh leh-eh-ney-kah.
This verse contains several names and concepts related to God. "Elleh" means "these". "Asita" means "you have done". "Veharashti" means "and I was silent". "Dimita" means "you have thought". "Heyoteh" relates to the concept of "to be". "Ehyeh" is a form of "to be", often associated with God's self-declaration. "Kamokh" means "like you". "Ukhikhakh" means "I will reprove you". "Ve'erkeh" means "and I will arrange". "Le'eynekha" means "before your eyes". The verse describes a scenario where God has been silent about actions done, yet God asserts a presence and intention to demonstrate something "before your eyes".
[PSA.50.22] Understand this, you who forget the Gods, lest you are wrecked, and there is no deliverer. [§]
binu-na zot shokhei eloha; pen-etrof ve-ein matzil.
This verse is a warning to those who forget the Gods. "Binu-na" is an appeal for understanding. "Zot" means "this". "Shokhei" means "forgetting ones". "Eloha" is the plural of El, meaning "the Gods". "Pen" means "lest" or "that not". "Etrof" means "be wrecked" or "be torn apart". "Ve-ein" means "and there is not". "Matzil" means "a deliverer". Therefore, the verse warns the forgetful of the Gods that they may be wrecked, and there will be no deliverer.
[PSA.50.23] One who sacrifices thanksgiving honors me, and I will establish a path; I will show him salvation from the Gods. [§]
zo-ve-ach to-da ye-khab-de-ni ve-sam de-rekh ar-eh-nu be-ye-sha eh-lo-heem
This verse discusses offering a sacrifice of thanksgiving and the resulting honor given to the one who is addressed as 'I'. The offering establishes a path, and the speaker will show the offerer salvation from 'the Gods'.
PSA.51
[PSA.51.1] To the victorious one, a psalm of David. [§]
La-men-at-seach, Miz-mor le-da-vid.
This verse is a superscription to Psalm 3. "La-men-at-seach" is a musical term, likely meaning 'to the victorious one' or 'for the director of music'. "Mizmor" means psalm, a song typically sung with instrumental accompaniment. "Le-david" means 'to David', indicating authorship or dedication.
[PSA.51.2] When he came to him, Nathan the prophet, as he came to Bathsheba. [§]
Be-vo-o-el-av natan ha-navi ka-asher ba el bat-shava.
This verse describes Nathan the prophet coming to David after David’s sin with Bathsheba. ‘Be-vo-o-el-av’ means ‘when he came to him’. ‘Natan ha-navi’ is ‘Nathan the prophet’. ‘Ka-asher’ means ‘as’ or ‘like’. ‘Ba el’ means ‘came to’. ‘Bat-shava’ is ‘Bathsheba’.
[PSA.51.3] Grant me grace, the Gods, according to your kindness, according to the abundance of your compassion, erase my transgressions. [§]
khaneni elohim kechasdecha kerov rachameicha mecheh peshay
khaneni means "grant me grace". elohim is "the Gods". kechasdecha means "according to your kindness". kerov means "abundance". rachameicha means "your compassion". mecheh means "erase". peshay means "my transgressions".
[PSA.51.4] Increase to wash me from my iniquity and from my sin, purify me. [§]
Her-beh kahv-seh-nee may-ah-vo-nee oo-meh-hah-tah-tee tah-heh-reh-nee.
This verse is a plea for purification. 'Herbeh' means 'increase' or 'abundantly'. 'Kavsehnee' is a request to wash me. 'Me'avoniy' means 'from my iniquity'. 'Mechatati' means 'from my sin'. 'Tahareni' means 'purify me'. The verse expresses a desire for complete cleansing from wrongdoing.
[PSA.51.5] For my transgressions I know, and my sin is always against me. [§]
kee-fesha-ai a-nee eh-da; ve-chat-ta-tee neg-dee ta-meed.
This verse contains several key words. "Pasha" means transgression or rebellion. "Ani" means I. "Yada" means to know. "Chatta" means sin. "Negdi" means against me. "Tamid" means continually or always. The verse expresses a recognition of one's own sins and transgressions.
[PSA.51.6] To you alone, I have sinned, and I have done evil in your eyes, so that you may be just in your words and be right in your judgment. [§]
lecha livadcha chata’ti vehara be’einecha asiti lema’an titzdak bedavrecha tizke beshptecha.
This verse is a confession of sin and an acknowledgment of God’s righteousness. 'Lecha livadcha' means 'to you alone.' 'Chata’ti' means 'I have sinned.' 'Veha’ra be’einecha asiti' means 'and I have done evil in your eyes.' 'Lema’an titzdak bedavrecha' means 'so that you may be just in your words.' 'Tizke beshptecha' means 'you may be right in your judgment.'
[PSA.51.7] Indeed, through transgression I was afflicted, and in sin my mother conceived me. [§]
hen-be-avon cholalti u-ve-cheyt yechmati immi
This verse describes a situation where the speaker believes they were conceived in iniquity and born in sin. "Hen" signifies 'indeed' or 'surely'. "Be-avon" means 'in iniquity' or 'through transgression'. "Cholalti" means 'I was afflicted' or 'I was shaken'. "U-ve-cheyt" means 'and in sin'. "Yechmati" means 'she conceived me in sorrow'. "Immi" means 'my mother'.
[PSA.51.8] Indeed, you desired truth in secrets, and in hidden things you will inform me of wisdom. [§]
hen-emeth chafatzta batuchot uvesatum chokhma todi'eni.
This verse contains several key words. "Hen" is an interjection often translated as "Behold" or "Indeed". "Emeth" means truth. "Chafatzta" means you desired. "Batuchot" means in secrets. "Uvesatum" means and in hidden things. "Chokhma" means wisdom. "Todi'eni" means you will make me know, or you will inform me.
[PSA.51.9] Cause sin to fall upon me with hyssop and I will be purified. Wash me and make me whiter than snow. [§]
teh-khah-teh-ay-nee beh-ay-zove veh-et-hah-r teh-khah-bes-ay-nee oo-mee-sheh-leg al-been
This verse uses imperatives, commands directed at God. It's a plea for purification. 'Azov' is hyssop, a plant used for cleansing. The verse asks God to 'sin' (or cause sin to fall upon) the speaker with hyssop and to purify them, to wash them and make them whiter than snow.
[PSA.51.10] Cause me to hear joy and gladness, let my bones rejoice, because you crushed them. [§]
tashmeeçeni sasson vésimçah tahgelnah atsamot dikhita.
This verse describes a request for joy and celebration following a time of being broken or crushed. "tashmeeçeni" means "cause me to hear". "sasson" means "joy". "vésimçah" means "and gladness". "tahgelnah" means "they will rejoice". "atsamot" means "bones". "dikhita" means "you crushed". The verse is a plea for restoration and rejoicing after suffering.
[PSA.51.11] Hide your face from my sins, and erase all my transgressions. [§]
has-teir pah-ne-cha mee-cha-ta-ai vee-chol-ah-vo-no-tai mee-cheh
This verse contains a request for forgiveness. "hasteir" means to hide. "panecha" means your face. "meechataai" means from my sins. "vee" means and. "chol" means all. "avonotai" means my transgressions. "meecheh" means erase.
[PSA.51.12] God, create for me a pure heart and renew a true spirit within me. [§]
lev tahor bra-li elohim ve-ruach nachon chadash be-kirbi.
This verse consists of several words. 'Lev' means heart. 'Tahor' means pure. 'Bra-li' means create for me. 'Elohim' is 'the Gods'. 'Ve' means and. 'Ruach' means spirit or wind. 'Nachon' means true or right. 'Chadash' means new. 'Be-kirbi' means in my inward parts or within me.
[PSA.51.13] Do not cast me away from before your face, and do not take your holy spirit from me. [§]
al tashlicheini milepanecha veruach kadshcha al tikach mimeni
This verse consists of several parts. "al tashlicheini" means "do not cast me away". "milepanecha" means "from before your face". "veruach kadshcha" means "and the spirit of your holiness". "al tikach mimeni" means "do not take from me". The verse is a plea not to be abandoned or have divine presence removed.
[PSA.51.14] Return to me the joy of your salvation, and a generous spirit will support me. [§]
ha-shi-vah lee seh-sohn yish-eh-kah ve-roo-akh neh-dee-vah tees-meh-kheh-nee
This verse contains several names and words that require literal translation. "ha-shi-vah" is the feminine imperative form of the verb meaning "to return". "lee" means "to me". "seh-sohn" means "joy". "yish-eh-kah" is a compound of "yish-eh" meaning "salvation" and the possessive suffix "kah" meaning "your". "ve" means "and". "roo-akh" means "spirit" or "wind". "neh-dee-vah" is an adjective meaning "willing" or "generous". "tees-meh-kheh-nee" is a verb meaning "will support me".
[PSA.51.15] I will teach transgressors your ways, and sinners will return to you. [§]
alemada poshim derakekha vechatatim elekha yashuvu.
This verse contains several key words. ‘alemada’ means ‘I will teach’. ‘poshim’ refers to ‘transgressors’ or ‘rebels’. ‘derakekha’ means ‘your ways’. ‘vechatatim’ means ‘and sinners’. ‘elekha’ means ‘to you’. ‘yashuvu’ means ‘they will return’. The verse is a statement of intent, indicating that teaching transgressors God's ways will result in the return of sinners to God.
[PSA.51.16] Deliver me from bloodshed, the Gods, God of my salvation. Let my tongue sing of your righteousness. [§]
hatsileini midamim Elohim Elohei tshuati teranen leshoni tzidkatecha.
This verse is a plea for deliverance. "hatsileini" means 'deliver me'. "midamim" means 'from bloodshed'. "Elohim" is 'the Gods'. "Elohei tshuati" means 'God of my salvation'. "teranen" means 'you shall sing'. "leshoni" means 'my tongue'. "tzidkatecha" means 'your righteousness'.
[PSA.51.17] My Lord, open my lips, and my mouth will declare your praise. [§]
Adonai sefatay tiptach ufi yagid tehilatecha.
This verse consists of several components. "Adonai" means "my Lord". "Sefatay" means "my lips". "Tiptach" means "you will open". "Ufi" means "and my mouth". "Yagid" means "will declare". "Tehilatecha" means "your praise". The verse is a request for divine assistance in proclaiming praise.
[PSA.51.18] For you do not desire sacrifice, and I will not give a burnt offering that pleases you. [§]
ki lo takhpotz zevakh ve'etena o'lah lo tir'tzeh
This verse describes what God does not desire. "ki" means "for" or "because". "lo" means "not". "takhpotz" is a second-person feminine singular imperfect of the verb meaning "to desire". "zevakh" means "sacrifice". "ve'etena" means "and I will give". "olah" means "burnt offering". "tir'tzeh" is a second-person masculine singular imperfect of the verb meaning "to accept with pleasure". The verse is addressed to God.
[PSA.51.19] Sacrifices to the Gods are a broken spirit, a broken and crushed heart. The Gods will not despise these. [§]
zivchei elohim ruach nishbara lev nishbar v'nidkeh elohim lo tivzeh
zivchei means sacrifices. elohim means the Gods. ruach means spirit. nishbara means broken. lev means heart. v'nidkeh means and crushed. lo means not. tivzeh means you will despise.
[PSA.51.20] You will act favorably toward Zion with your will. You will build the walls of Jerusalem. [§]
hey-tee-vah veer-tzo-ne-kha et-tzee-yon tee-veh-neh kho-moht ye-ru-sha-lim
This verse is a prayer for God to act favorably toward Zion and rebuild Jerusalem’s walls. ‘Heytivah’ means ‘you will do good’ or ‘you will act favorably’. ‘Bir’tzonekha’ means ‘with your will’ or ‘in your favor’. ‘Et-tzee-yon’ identifies the object of the favorable action as ‘Zion’. ‘Tivneh’ means ‘you will build’. ‘Chomot’ means ‘walls’. ‘Yerushalayim’ is ‘Jerusalem’.
[PSA.51.21] Then you will desire sacrifices of righteousness, burnt offering and complete offering. Then bulls will ascend upon your altar. [§]
az takhpotz zivhei-tzedek oulah vekhaliil az ya'alu al-mizbeachakh parim
This verse describes offerings pleasing to the Gods. "az" means "then". "takhpotz" means "you will desire". "zivhei-tzedek" is "sacrifices of righteousness". "olah" means "burnt offering". "vekhaliil" means "and complete offering". "ya'alu" means "they will ascend". "al-mizbeachakh" means "upon your altar". "parim" means "bulls".
PSA.52
[PSA.52.1] To the director of music, a skillful composition belonging to David. [§]
Lam'natseach mashkil l'David.
This verse consists of musical directions and an attribution. 'Lam'natseach' means 'to the director of music'. 'Mashkil' is a term relating to the style or theme of the psalm, often understood as 'understanding' or 'instruction'. 'L'David' means 'to David', indicating David as the author or subject of the psalm.
[PSA.52.2] When Doeg the Edomite came, he told Saul and said to him, "David has come to the house of Ahimelech." [§]
bevo doeg haadomi vayaged leshaul vayomer lo ba david el beit achimelech
This verse describes Doeg the Edomite coming to Saul and telling him that David had gone to the house of Ahimelech. Each word is translated as literally as possible, maintaining English grammar and sentence structure.
[PSA.52.3] What will you boast in wickedness, O mighty one? God's kindness is throughout all the day. [§]
mah-tith-hal-el beh-rah-ah hag-gib-or che-sed El kol-hay-yom
This verse asks a rhetorical question about boasting in wickedness. "mah" means what. "tith-hal-el" is a verb meaning 'will you boast'. "beh-rah-ah" means in wickedness. "hag-gib-or" means the mighty one or the hero. "che-sed" means kindness or mercy. "El" means God. "kol-hay-yom" means all the day.
[PSA.52.4] The plans you consider for your tongue are like a polished arrow, making deceit. [§]
ha-vo-ot ta-kh-shov le-sho-ne-kha ke-ta-ar me-lu-tash o-seh re-mee-yah.
This verse describes the tongue as something skillfully crafted for deception. 'ha-vo-ot' refers to plans or thoughts. 'ta-kh-shov' means 'you consider' or 'you think'. 'le-sho-ne-kha' means 'to your tongue'. 'ke-ta-ar' means 'like an arrow'. 'me-lu-tash' means 'polished' or 'refined'. 'o-seh' means 'making' or 'doing'. 're-mee-yah' means 'deceit' or 'fraud'.
[PSA.52.5] You have loved evil more than good, falsehood more than speaking of righteousness. Selah. [§]
ah-hav-tah rah mee-tov sheh-ker mee-dah-ber tseh-dek seh-lah
This verse uses several key words. "ah-hav-tah" is the second person masculine singular perfect form of the verb 'to love'. "rah" means 'evil'. "tov" means 'good'. "sheh-ker" means 'falsehood'. "dah-ber" means 'speech' or 'word'. "tseh-dek" means 'righteousness' or 'justice'. "Seh-lah" is a musical term, often translated as 'Selah', with an uncertain meaning, possibly indicating a pause or emphasis.
[PSA.52.6] You have loved all the words of Baal, with a deceitful tongue. [§]
ah-hav-ta kol-div-rei Ba-la-ah le-shon mir-mah
This verse comes from Isaiah 9:6. "Ahahavta" means "you have loved". "Kol" means "all". "Divrei" means "words". "Ba-la-ah" is a proper noun, a name. "Le-shon" means "tongue". "Mirmah" means "deceit". Therefore, the verse describes someone loving all the words of a named person, in a way that is deceitful.
[PSA.52.7] Also, God will hide you for eternity; He will cut you off and remove you from the tent, and your root from the land of the living. Selah. [§]
Gam El yittasekha lanechez yachtecha visasecha me'ohel veshereshecha me'eretz chaim selah.
This verse contains several names for God and descriptive verbs. "Gam" means "also". "El" means "God". "Yittasekha" is a verb meaning "He will hide you". "Lanechez" means "for eternity". "Yachtecha" means "He will cut you off". "Visasecha" means "and He will remove you". "Me'ohel" means "from the tent". "Veshereshecha" means "and your root". "Me'eretz chaim" means "from the land of the living". "Selah" is a term used in Psalms, thought to be a musical or liturgical direction.
[PSA.52.8] And the righteous ones will see and they will fear, and upon him they will laugh. [§]
ve-yir’u tzadikim ve-yira’u ve-alayv yis’chaku
This verse describes the reaction to someone or something. 've-yir’u' means 'and they will see'. 'tzadikim' means 'the righteous ones'. 've-yira’u' means 'and they will fear'. 've-alayv' means 'and upon him/it'. 'yis’chaku' means 'they will laugh'. The verse depicts righteous people seeing something and fearing, and others laughing about it.
[PSA.52.9] Behold, the man did not set God as his stronghold, and he trusted in the abundance of his wealth. He relied on his possessions. [§]
hinneh ha-gever lo yasim elohim ma'uzzo v'yivtach b'rov asher, ya'oz b'havato.
This verse describes a person who does not make God their strength, but instead trusts in their great wealth, and relies on their possessions.
[PSA.52.10] And I am like a flourishing olive tree in the house of the Gods. I have trusted in the kindness of the Gods forever and ever. [§]
Va-ani ke-zayit ra-enan be-beit Elohim batachti be-chesed Elohim olam va-ed.
This verse uses imagery of an olive tree to describe the speaker’s trust in God. ‘Va-ani’ means ‘and I’. ‘Ke-zayit’ means ‘like an olive tree’. ‘Ra-enan’ means ‘fresh’ or ‘flourishing’. ‘Be-beit Elohim’ means ‘in the house of the Gods’. ‘Batachti’ means ‘I have trusted’. ‘Be-chesed Elohim’ means ‘in the kindness of the Gods’. ‘Olam va-ed’ means ‘forever and ever’.
[PSA.52.11] I will praise you forever, because you have done [these things], and I will hope in your name, because it is good before your faithful ones. [§]
odkha leolam ki asita va'akaveh shimkha ki tov neged chasideyha
This verse consists of several components. "odkha" means I will praise you. "leolam" means forever. "ki" means because or for. "asita" means you have done. "va'akaveh" means and I will hope. "shimkha" means your name. "ki" again means because or for. "tov" means good. "neged" means before or in the presence of. "chasideyha" means your faithful ones.
PSA.53
[PSA.53.1] To the one who overcomes, upon a disease, understanding, to David. [§]
lamnatseach al machalat maskil l’David
This is a musical direction and attribution at the beginning of Psalm 53 and Psalm 92. ‘Lamnatseach’ means ‘to the one who overcomes’ or ‘to the victorious one’. ‘Al’ means ‘upon’ or ‘to’. ‘Machalat’ is a musical term that is often translated as 'malady' but more accurately means a disease or sickness and likely refers to a specific musical style or instrument. ‘Maskil’ means ‘understanding’ or ‘skillful’ and likely refers to the type of poem or song. ‘L’David’ means ‘to David’ and indicates authorship or dedication.
[PSA.53.2] Naval said in his heart, "There are no Gods. They have corrupted and become abominable; wickedness exists and no one does good." [§]
Amar Naval belibo ein Elohim, hischitu vehit'ivu avvel ein ose tov.
This verse is from 1 Samuel 25:2. ‘Amar’ means ‘said’. ‘Naval’ is a proper noun, a name. ‘Belibo’ means ‘in his heart’. ‘Ein’ means ‘there is no’ or ‘not’. ‘Elohim’ is ‘the Gods’. ‘Hischitu’ means ‘they have corrupted’. ‘Vehit’ivu’ means ‘and they have become abominable’. ‘Avvel’ means ‘wickedness’. ‘Ein ose tov’ means ‘there is no one who does good’. This verse depicts Naval’s internal declaration that the Gods do not exist, and that wickedness has corrupted the world, with no one acting righteously.
[PSA.53.3] The Gods looked down from the heavens upon the sons of man to see if there is one who understands, one who seeks the Gods. [§]
Elohim mishamayim hishkif al-bnei adam lire'ot ha'yes maskil doresh et-Elohim.
Elohim is 'the Gods'. 'Mishamayim' means 'from the heavens'. 'Hishkif' means 'looked down'. 'Al-bnei adam' means 'upon the sons of man'. 'Lire'ot' means 'to see'. 'Ha'yes' means 'is there'. 'Maskil' means 'one who understands'. 'Doresh' means 'one who seeks'. 'Et-Elohim' means 'the Gods'.
[PSA.53.4] All of it is forsaken together, they groan. There is not one doing good, not even one. [§]
kul-lo sag-yi yah-had-dah-vo neh-eh-lah-hoo ein oh-seh-tohv ein gam eh-had
This verse describes a state of complete desolation and the absence of goodness. "Kul-lo" means "all of it" or "everything". "Sag" means to be forsaken, desolate, or abandoned. "Yah-had-dah-vo" means together. "Neh-eh-lah-hoo" means to sigh, groan, or lament. "Ein" means there is not. "Oh-seh" means doing or making. "Tov" means good. "Gam" means also or even. "Eh-had" means one.
[PSA.53.5] Surely do not the workers of iniquity, those who eat my people, eat the bread of the Gods, and they have not called? [§]
Ha-lo ya-de-u po-alei avon o-chlei am-mi ach-lu le-chem elohim lo ka-ra-u.
This verse contains several key terms. "Ha-lo" is a rhetorical question marker, meaning "surely not?" or "do not?". "Po-alei avon" means "workers of iniquity" or "doers of wickedness". "O-chlei am-mi" means "those who eat my people", a metaphorical expression for oppressors. "Le-chem elohim" literally means "bread of the Gods", likely a reference to sacred offerings or divine provision that has been misappropriated. "Lo ka-ra-u" means "they did not call" or "they did not cry out".
[PSA.53.6] There, they feared a fear that did not exist, for the Gods scattered the bones of the youth. They were shamed because the Gods rejected them. [§]
sham pakhadu-pakhad lo-haya pakhad ki-Elohim pitzar atzmoth honakh hevishota ki-Elohim measam.
This verse describes a situation where fear arose, but it was not a natural fear. Instead, it came about because 'the Gods' scattered the bones of the youth. This caused shame, because 'the Gods' rejected them. The verse uses repetition of 'pakhad' (fear) for emphasis, and 'Elohim' appears twice, representing 'the Gods'.
[PSA.53.7] Who will bring salvation to Israel from Zion when the Gods return the captivity of their people? Then Jacob will rejoice, and Israel will be glad. [§]
mee yit-ten mee-tzee-yon y’shoo-ot yis-ra-el b’shuv Elohim sh’vooth am-mo ya-gel ya-ak-ov yismakh yis-ra-el.
This verse asks who will bring salvation to Israel from Zion when God restores his people from captivity. It then states that Jacob will rejoice, and Israel will be glad. 'Elohim' is plural, suggesting a council or group of divine beings. 'Sh’vooth' is a plural form referencing the people who are in captivity.
PSA.54
[PSA.54.1] To the one who overcomes, with stringed instruments, understanding for David. [§]
lam'natzeyakh bin'ginot maskil l'david
This verse is a musical heading for Psalm 3. "lam'natzeyakh" means 'to the one who overcomes', or 'to the victor'. "bin'ginot" means 'with stringed instruments'. "maskil" is understood as 'understanding', or 'instruction'. "l'david" means 'to David'.
[PSA.54.2] When the people of Ziph came, they said to Saul, “Isn’t David hiding with us?” [§]
bə·ḇōʾ ha·zzi·p̄îm wa·yōʾ·mer̄ū le·šāʾūl ha·lōʾ dā·wiḏ mi·sə·ta·tēr ʿim·mā·nū
This verse describes the Ziphites coming to Saul and telling him where David is hiding. Let's break down the names: 'Ziphites' refers to the people of Ziph. 'Saul' is a proper name. 'David' is a proper name. The verb 'yomeru' means 'they say'. 'Mista'ter' means 'hiding'. 'Imanu' means 'with us'.
[PSA.54.3] The Gods, in your name, save me, and in your strength, you will judge me. [§]
Elohim b'shimcha hoshi'eni u'vigvuratcha tedineni.
Elohim is a plural form of El, meaning 'the Gods'. 'B'shimcha' means 'in your name'. 'Hoshi'eni' means 'save me'. 'U'vigvuratcha' means 'and in your strength'. 'Tedineni' means 'you will judge me'.
[PSA.54.4] The Gods, hear my prayer; listen to the words of my mouth. [§]
Elohim sh'ma t'fillati ha'azinah l'imrei-pi.
Elohim is a plural form, meaning 'the Gods'. Sh'ma means 'hear'. T'fillati means 'my prayer'. Ha'azinah means 'listen'. L'imrei-pi means 'to the words of my mouth'.
[PSA.54.5] For strangers have risen up against me, and violent ones have sought my life. They did not set the Gods before their eyes. Selah. [§]
ki zarim qamu alai ve'aritzim bikshu nafshi lo samu elohim lenegdam selah
This verse describes enemies rising up against the speaker and seeking their life. It states that these enemies did not place God before their eyes. 'Zarim' means strangers or foreigners. 'Aritzim' describes those who are violent or tyrannical. 'Elohim' is plural, referencing the Gods. 'Lenegdam' means before them. 'Selah' is a musical notation or pause for reflection.
[PSA.54.6] Behold, the Gods are a helper to me, my Lord in sustaining my soul. [§]
hinneh elohim ozer li adonai besomkhei nafshi
This verse contains several names for God. "Hinneh" means "behold" or "surely". "Elohim" is a plural form, meaning "the Gods". "Ozer" means "helper". "Li" means "to me". "Adonai" means "my Lord". "Besomkhei" means "supporting" or "sustaining". "Nafshi" means "my soul". The verse expresses a confident reliance on God's help and support.
[PSA.54.7] It will return the evil to my enemies with your truth, you have silenced them. [§]
ya-shov ha-rah le-shor-rai ba-em-te-cha hatz-mee-tem
This verse contains several words needing literal translation. "yashov" means 'it will return.' "ha-rah" means 'the evil.' "le-shor-rai" means 'to my enemies.' "ba-em-te-cha" means 'with your truth.' "hatz-mee-tem" means 'you have silenced them.' The verse describes evil returning to the speaker's enemies through the truth of God.
[PSA.54.8] I will sacrifice willingly to you. I will give thanks to your name, Yahveh, because you are good. [§]
bin-deh-vah ez-beh-chah-lah-khah od-eh shih-mah-khah Yahveh kee tov.
This verse expresses an intention to sacrifice willingly to God, and to praise God’s name because God is good. “Bin-deh-vah” means willingly or freely, related to offering a gift. “Ez-beh-chah” means to sacrifice. “Odeh” means to give thanks or praise. “Shihmakhah” means God’s name. “Yahveh” is the proper name of God. “Kee” means because. “Tov” means good.
[PSA.54.9] For from all distress He saved me, and my eyes have seen my enemies. [§]
ki mikal-tsarah hitsilani ubeoyvai ra'atah einai
This verse contains several key words. 'ki' means 'for' or 'because'. 'mikal' means 'from all'. 'tsarah' means 'distress'. 'hitsilani' is a verb meaning 'He saved me'. 'u' means 'and'. 'beoyvai' means 'my enemies'. 'ra'atah' means 'saw'. 'einai' means 'my eyes'. The verse describes a deliverance from distress and witnessing the downfall of enemies.
PSA.55
[PSA.55.1] To the one who overcomes, with stringed instruments, understanding for David. [§]
lam'natzeyakh bin'ginot maskil l'david
This verse is a musical heading for Psalm 3. "lam'natzeyakh" means 'to the one who overcomes', or 'to the victor'. "bin'ginot" means 'with stringed instruments'. "maskil" is understood as 'understanding', or 'instruction'. "l'david" means 'to David'.
[PSA.55.2] Listen, the Gods, to my prayer, and do not ignore my supplication. [§]
ha-zee-nah elo-heem te-fee-lah-tee ve-al ti-te-ah-lem mee-teh-hee-nah-tee.
This verse is a plea for God to listen. "Ha-zee-nah" is an imperative, meaning "listen!" or "pay attention!". "Eloheem" is the Gods, a plural form used to refer to God. "Te-fee-lah-tee" is my prayer. "Ve-al" means and not. "Ti-te-ah-lem" means you ignore. "Mee-teh-hee-nah-tee" means my supplication.
[PSA.55.3] Listen to me and answer me. I will sing in my discourse, and I will proclaim. [§]
haqshiva lee va'aneini, orid b'sichi ve'ahimah
This verse is a plea for God to listen and respond. "Haqshiva" means "listen". "Lee" means "to me". "Va'aneini" means "and answer me". "Orid" means "I will sing". "B'sichi" means "in my meditation" or "in my discourse". "Ve'ahimah" means "and I will proclaim".
[PSA.55.4] From the sound of an enemy, in the face of the trouble of the wicked, for they bring guilt upon me and with anger they hate me. [§]
mikol oyev mipenei akat rasha, ki yamitu alai avon ubeaf yistemuni.
This verse describes the speaker being afflicted by enemies and wickedness. 'Mikol oyev' means 'from the sound of an enemy'. 'Mipenei akat rasha' means 'in the face of the trouble of the wicked'. 'Ki yamitu alai avon' means 'for they bring guilt upon me'. 'Ubeaf yistemuni' means 'and with anger they hate me'.
[PSA.55.5] My heart will tremble within me, and fears of death have fallen upon me. [§]
li-bi ya-chil be-kir-bi ve-ei-mot ma-vet na-flu a-lai.
This verse consists of several parts. "li-bi" means "my heart". "ya-chil" means "will tremble". "be-kir-bi" means "within me". "ve" means "and". "ei-mot" means "fears". "ma-vet" means "death". "na-flu" means "have fallen". "a-lai" means "upon me". Therefore, the verse describes a feeling of fear and trembling within the speaker, specifically fears of death falling upon them.
[PSA.55.6] Fear and trembling come into me, and shuddering covers me. [§]
yir'ah va-ra'ad ya-vo bi va-te-ka-se-ni pa-la-tzut.
This verse describes a feeling of overwhelming fear and trembling. ‘Yir’ah’ refers to reverential fear or awe, but in this context, it signifies a strong fear. ‘Ra’ad’ means trembling. ‘Ya-vo’ means ‘will come’ or ‘comes’. ‘Bi’ means ‘in me’. ‘Va-te-ka-se-ni’ means ‘and it covered me’. ‘Pa-la-tzut’ refers to a shuddering or trembling, an overpowering physical reaction to fear.
[PSA.55.7] And I said, "Who would give me a wing like a dove, that I might fly and find rest?" [§]
va-omer mee-yit-ten-lee eh-ver ka-yo-nah ah-oo-fah veh-esh-ko-nah
This verse is from Psalm 55:6. 'Va-omer' means 'and I said'. 'Mee-yit-ten-lee' means 'who would give to me'. 'Eh-ver' means 'a wing' or 'a limb'. 'Ka-yo-nah' means 'like a dove'. 'Ah-oo-fah' means 'flying'. 'Veh-esh-ko-nah' means 'and I would dwell'. The verse expresses a longing for escape and peace.
[PSA.55.8] Behold, I will distance wandering, them in the desert. Selah. [§]
hinneh arkhiyk nedod alihin bamidbar selah
hinneh means 'behold'. arkhiyk is a verb meaning 'I will distance' or 'I will remove'. nedod means 'wandering' or 'exile'. alihin is a pronoun meaning 'them'. bamidbar means 'in the desert'. selah is a term with uncertain meaning, possibly indicating a pause or emphasis.
[PSA.55.9] Make haste to grant me refuge from a stormy wind and from trouble. [§]
akhisha miflat li merukh suah misaar
akhisha is a verb meaning "to hasten" or "to make haste". miflat means "refuge" or "escape". li means "to me". merukh means "wind" or "spirit". suah means "storm" or "tempest". misaar means "distress" or "trouble". The verse is a plea for swift deliverance from overwhelming difficulties.
[PSA.55.10] My Lord has swallowed their tongue, for I have seen violence and strife in the city. [§]
ba-la'a adonai pa-lag le-sho-nam ki-ra-i-ti cha-mas ve-riv ba-ir.
This verse describes a situation where "my Lord" has swallowed up the tongue of a people because the speaker has seen violence and strife within the city. "Ba-la'a" is the verb "to swallow". "Adonai" means "my Lord". "Pa-lag" refers to the tongue or language. "Le-sho-nam" is "their". "Ki-ra-i-ti" means "for I have seen". "Cha-mas" means "violence". "Ve-riv" means "and strife". "Ba-ir" means "in the city".
[PSA.55.11] Day and night they circle around its walls, and wrongdoing and trouble are within it. [§]
yo-mahm vah-lah-yeh ye-soh-voo-hah al-ho-moh-teh-yah veh-ah-ven veh-ah-mahl beh-kir-bah
This verse describes a city and the troubles within it. "Yomam" means day and "laila" means night, suggesting continuous activity. "Yesovvuha" refers to circling around it. "Homoteha" refers to its walls. "Aven" is wrongdoing and "amal" is labor/trouble. "Bekirbaha" means within it.
[PSA.55.12] Flows are within her, and will not cease from her expanses within and trickery. [§]
havot bekirbah velo yamish merhobah toch umirmach
This verse discusses the abundance within something. 'Havot' refers to flows or abundance. 'Bekirbah' means within her. 'Velo yamish' means and will not cease. 'Merhobah' means expanses or spaces. 'Toch' means within. 'Umirmach' means and deceit or trickery.
[PSA.55.13] For not an enemy harms me, and not my hater increases against me. And I conceal myself from him. [§]
ki lo-oyev yecharpeni ve-esha lo-mesane'i alai higdil ve-esateir mimenu.
This verse describes a situation where the speaker is not being harmed by an enemy or increased in stature by a hater. 'Oyev' means enemy. 'Yecharpeni' means to sharpen against me, implying harm. 'Esha' means a man, and 'mesane'i' means my hater. 'Higdil' means to make great or increase. 'Esateir' means I conceal myself. 'Mimenu' means from him.
[PSA.55.14] And you are a mortal man, like me, my champion and my known one. [§]
ve-ata enosh ke-erchechi alufi u-meyudai
This verse comes from Isaiah 46:9. 've-ata' means 'and you'. 'enosh' means 'mortal man'. 'ke-erchechi' means 'like me'. 'alufi' means 'my champion'. 'u-meyudai' means 'and my known one'. The verse is addressed to someone, likely humanity, and compares them to God.
[PSA.55.15] That together we will sweeten a secret, in the house of the Gods we will walk with passion. [§]
asher yachdav namtik sod bebeit elohim nehallech beragesh
This verse consists of several words. 'Asher' means 'which' or 'that'. 'Yachdav' means 'together'. 'Namtik' is a verb meaning 'we will sweeten' or 'we will delight in'. 'Sod' means 'secret' or 'friendship'. 'Bebeit' is a combination of 'be' (in) and 'beit' (house), so 'in the house'. 'Elohim' is 'the Gods'. 'Nehallech' means 'we will walk'. 'Beragesh' means 'with emotion' or 'with passion'.
[PSA.55.16] Deliverance from death will descend upon them. The living will descend into the underworld because of the wickedness in their dwellings within them. [§]
yash-shee-maw-vet ah-lay-moh yer-doo sheh-ohl chai-eem kee-ree-oh-t bee-meh-goo-rahm beh-keer-bahm.
This verse contains several words referring to God and the afterlife. "yash-shee-maw-vet" combines the root for 'to save' with 'death', conveying a sense of deliverance *from* death. "ah-lay-moh" is the plural form of 'God'. "yer-doo" means 'descend'. "sheh-ohl" refers to the underworld, or the place of the dead. "chai-eem" means 'the living'. "kee-ree-oh-t" means 'because of'. "bee-meh-goo-rahm" signifies 'in their dwellings'. "beh-keer-bahm" means 'within them'.
[PSA.55.17] I will call to God and Yahveh will save me. [§]
a-nee el-elo-heem eh-krah va-yah-veh yo-shee-eh-nee
This verse contains several names for God and a personal pronoun. 'a-nee' means 'I'. 'el' means 'God'. 'elo-heem' is the plural form of 'God', thus 'the Gods'. 'eh-krah' means 'I will call'. 'va' is a conjunction meaning 'and'. 'yah-veh' is the proper name of God. 'yo-shee-eh-nee' means 'He will save me'.
[PSA.55.18] Evening, morning, and noon I speak and groan, and my voice is heard. [§]
erev vavoqer vtzaharayim asicha vehemeh vayishma qoli.
This verse describes a person speaking, groaning, and having their voice heard. "Erev" means evening, "voqer" means morning, and "tzaharayim" means noon or midday. The verse specifies speaking and groaning at these times. "Asicha" is translated as speaking or conversing. "Hemeh" means to groan or lament. "Vayishma" means and heard. "Qoli" means my voice.
[PSA.55.19] God redeemed my life safely from close to me, for many were with me. [§]
padah bshalom nafshi mikrav li ki beravim hayu imadi
padah means "to redeem" or "to rescue". bshalom means "in peace" or "safely". nafshi means "my soul" or "my life". mikrav means "from near" or "from close". li means "to me". ki means "for" or "because". beravim means "many". hayu means "were". imadi means "with me". This verse describes a rescue from a nearby threat, accomplished with many allies.
[PSA.55.20] God will hear and answer them, and the one who dwells in the ancient place, Selah, for there are no replacements for them, and people will not see the Gods. [§]
yish-mah el v-ya-a-nem vi-yo-shev ke-dem se-lah a-sher ein kha-lee-fot la-mo v-lo yar-oo elo-heem.
This verse describes God hearing and answering, and God residing in the ancient place. It emphasizes that there are no substitutes for God, and people will not see the Gods.
[PSA.55.21] He sent forth his hands with his peace, profaning his covenant. [§]
sha-lach ya-da-vav bi-shlo-maviv chi-lel bri-tov
This verse describes an action of sending forth hands with peace, and profaning a covenant. 'Shalach' means to send or stretch out. 'Yadaviv' is 'his hands'. 'Bishlomaviv' means 'with his peace'. 'Chilel' means to profane, violate, or pollute. 'Britov' means 'his covenant'.
[PSA.55.22] They divided the flatteries of the mouth, and the heart of him was softened. His words were smooth as oil, and they opened. [§]
khalkhu mah-ma-ot pee-oo oo-krah-v-liv-bo rak-koo dvah-rahv mee-shen veh-hem-ma p'tee-chot
This verse describes a division of flattering words and a softening of the heart. 'Khalkhu' means 'they divided'. 'Mah-ma-ot' means 'flatteries'. 'Pee-oo' means 'mouth'. 'Oo-krah-v-liv-bo' means 'and the heart of him'. 'Rak-koo' means 'softened'. 'Dvah-rahv' means 'words'. 'Mee-shen' means 'from oil', used figuratively to mean smoothness. 'Veh-hem-ma' means 'and they'. 'P'tee-chot' means 'openings'. The verse speaks of people dividing flattering words, which cause someone's heart to become soft, and their words become smooth as oil, and they open up.
[PSA.55.23] Cast your burden upon Yahveh, and He will sustain you. He will not allow a righteous one to be permanently overthrown. [§]
hashelek al-Yahveh yihavkah vehu yekallekhkah lo-yittehn leolam mot latzaddik.
This verse instructs one to cast their burden upon Yahveh, trusting that He will sustain them. It assures that Yahveh will not allow a righteous person to be permanently overthrown or stumble. 'Hashelek' means 'cast' or 'throw'. 'Al' means 'upon'. 'Yihavkah' is a reflexive form implying 'your burden'. 'Yekallekhkah' means 'He will sustain you'. 'Lo-yittehn' means 'He will not give'. 'Leolam' means 'forever' or 'permanently'. 'Mot' means 'a stumbling' or 'overthrow'. 'Latzaddik' means 'to the righteous one'.
[PSA.55.24] And you, the Gods, you bring them down to a pit of destruction, men of violence and deceit; their days will not be lengthened, and I trust in Yahveh. [§]
veh-ah-tah eloheem to-ree-dem li-ve-air sha-chat an-shee da-meem oo-mir-mah lo-ye-che-tzoo ye-may-hem va-a-nee ev-tach-bah-ch.
This verse addresses 'the Gods' and speaks of bringing down violent and deceitful people to a pit of destruction. It expresses trust in Yahveh. Let's break down the terms: 'veh-ah-tah' means 'and you', 'eloheem' means 'the Gods', 'to-ree-dem' means 'you bring down', 'li-ve-air' means 'to a pit', 'sha-chat' means 'destruction', 'an-shee' means 'men', 'da-meem' means 'of blood/violent', 'oo-mir-mah' means 'and deceit', 'lo-ye-che-tzoo' means 'will not live/have their days shortened', 'ye-may-hem' means 'their days', 'va-a-nee' means 'and I', 'ev-tach-bah-ch' means 'trust in you'.
PSA.56
[PSA.56.1] To the one leading, concerning the silent doves of Rechokim, a Psalm of David, when the Philistines held him in Gat. [§]
Lam’natz’each | al-yonat Elem Rechokim l’David Mikhtam b’e’choz oto Pelishtim b’gat.
Lam’natz’each is a musical term, meaning ‘to the one leading’ or ‘to the director of music’. Yonat Elem Rechokim means ‘the silent doves of Rechokim’ - Rechokim likely being a place name. L’David indicates this is a Psalm of David. Mikhtam is a specific type of Psalm, likely meaning ‘golden’ or ‘precious’. B’e’choz oto Pelishtim means ‘when they held him’, referring to the Philistines. B’gat means ‘in Gat’ – a Philistine city.
[PSA.56.2] Be gracious to me, the Gods, because man has consumed me. All day long a fighter presses me. [§]
khaneni elohim ki-shafani enosh kol-hayom lokhem yilhatzeni.
khaneni is a verb meaning 'be gracious to me'. elohim is 'the Gods'. ki-shafani means 'because man has consumed me'. enosh means 'man'. kol-hayom means 'all the day'. lokhem means 'a fighter'. yilhatzeni means 'he will press me'. This verse expresses a plea for grace from the Gods, because a man has worn the speaker down through constant conflict.
[PSA.56.3] My singers pant all the day, because many fighters are for me on high. [§]
sha'pu shorerai kol-hayom ki-rabim lochamim li marom.
This verse uses a poetic structure. "Sha'pu" means "they thirst" or "they pant". "Shorerai" means "my singers". "Kol-hayom" means "all the day". "Ki" means "for" or "because". "Rabim" means "many". "Lochamim" means "fighters". "Li" means "to me" or "for me". "Marom" means "heights" or "exalted places". The verse conveys a sense of longing and anticipation of conflict.
[PSA.56.4] In the day of fear, I will trust in God to you. [§]
yohm eerah, ahnee eleecha evtah.
This verse contains several components. 'Yohm' means 'day'. 'Eerah' means 'fear' or 'be afraid'. 'Ahnee' means 'I'. 'Eleecha' means 'to you'. 'Evtah' means 'trust'. The verse expresses a feeling of fear and a declaration of trust towards 'God'.
[PSA.56.5] In the Gods I will praise His word, in the Gods I have trusted, I will not fear. What can flesh do to me? [§]
Beh-eloh-heem ah-hal-el de-vah-roh beh-eloh-heem bah-tah-khti loh ee-rah mah-yah-ah-seh bah-sar lee.
This verse begins with a prepositional phrase meaning 'in the Gods.' The root verb 'ahalel' means to praise or celebrate. 'Devahro' means 'His word' or 'His speech'. The second 'beh-eloh-heem' also means 'in the Gods'. 'Batakhti' means 'I have trusted'. 'Lo' means 'not'. 'Ira' means 'I will fear'. 'Mah' means 'what'. 'Yahseh' means 'He will do'. 'Basar' means 'flesh' or 'body'. 'Lee' means 'to me'.
[PSA.56.6] All day long they devise against me, all their thoughts are for evil. [§]
kal-hay-yom de-va-rai ye-at-seh-vu a-lai kol-mach-sheh-vo-tam la-ra.
This verse describes the constant plotting of enemies. "Kal-hay-yom" means "all the day". "De-varai" means "my words". "Ye-at-seh-vu" means "they devise". "A-lai" means "against me". "Kol-mach-sheh-vo-tam" means "all their thoughts". "La-ra" means "for evil".
[PSA.56.7] They will dwell, they will watch over us, they are my heels, they will keep, as hoped my soul. [§]
ya-goo-roo yitz-po-nee hem-mah a-keh-vai yish-mo-ru ka-asher kee-voo naf-shee
This verse describes God's protective presence and faithfulness. "Yaguru" means "they will dwell". "Yitzponenu" means "they will watch over us". "Hemah" means "they". "Akevai" means "my heels". "Yishmoru" means "they will keep". "Kaasher" means "as". "Kivvu" means "hoped". "Nafshi" means "my soul". The verse is a poetic expression of trust in God’s care and protection, comparing it to a constant watching and dwelling.
[PSA.56.8] Because of iniquity, He has delivered them. In anger, the Gods have brought down peoples. [§]
al-oven palet-lamo, be-af amim horad elohim.
This verse describes a consequence of wrongdoing. "al-oven" means 'because of iniquity'. "palet-lamo" means 'He has delivered them'. "be-af" means 'in anger'. "amim" means 'peoples'. "horad" means 'He has brought down'. "elohim" means 'the Gods'.
[PSA.56.9] My container, you have counted; you put my tears in my container. Is it not in your book? [§]
nodee safartah atah simah dimati benoadech haloa besifratecha
This verse contains several words that need literal translation. 'Nodee' means 'my bucket' or 'my container'. 'Safartah' is a second-person masculine singular perfect verb meaning 'you have counted'. 'Atah' means 'you'. 'Simah' means 'put'. 'Dimati' means 'my tears'. 'Benoadech' means 'in my container'. 'Haloa' is an interrogative particle meaning 'is it not?' or 'do not'. 'Besifratecha' means 'in your book'.
[PSA.56.10] Then my enemies will retreat backwards in the day that I call. This I know, because the Gods are with me. [§]
az yashuvu oyvai achor beyom ekra zeh yada'ti ki elohim li.
This verse describes a future event where the speaker's enemies will retreat when they call out. The speaker knows this because the Gods are with them. 'Az' means 'then'. 'Yashuvu' means 'they will return'. 'Oyvai' means 'my enemies'. 'Achor' means 'behind/backwards'. 'Beyom' means 'in the day'. 'Ekra' means 'I call'. 'Zeh' means 'this'. 'Yada'ti' means 'I know'. 'Ki' means 'because'. 'Elohim' is 'the Gods'. 'Li' means 'to me/with me'.
[PSA.56.11] In the Gods I will praise a matter; in Yahveh I will praise a matter. [§]
Be-Elohim ahalel dabar; Ba-Yahveh ahalel dabar.
This verse consists of two parallel clauses. "Be-Elohim" means "in the Gods". "Ahalel" means "I will praise". "Dabar" means "word" or "matter". The second clause follows the same structure, but uses "Ba-Yahveh", meaning "in Yahveh".
[PSA.56.12] I have trusted in the Gods; I will not fear. What can a human do to me? [§]
Be-Elohim batachti lo ira, ma ya'aseh adam li?
This verse consists of several components. 'Be-Elohim' means 'in the Gods'. 'Batachti' means 'I have trusted'. 'Lo ira' means 'I will not fear'. 'Ma ya'aseh' means 'What will do?' 'Adam' means 'man' or 'human'. 'Li' means 'to me'. Therefore, the verse expresses trust in the Gods and a lack of fear regarding what a human can do.
[PSA.56.13] Upon me are the Gods your vows; I will fulfill thanksgivings to you. [§]
‘alay ‘eloheem nedareyka ‘ashallem todot lakh.
‘alay means ‘upon’ or ‘to me’. ‘eloheem is the plural form of ‘God’, referring to the Gods. nedareyka means ‘your vows’. ‘ashallem means ‘I will pay’ or ‘I will fulfill’. todot means ‘thanksgivings’ or ‘gratitude’. lakh means ‘to you’.
[PSA.56.14] Because you have saved my soul from death, have not my feet been kept from slipping, to walk before the Gods in the light of life? [§]
ki hitzalta nafshi mimavet halo raglai midechi lehit'halech lifnei elohim be'or hachayim.
This verse expresses gratitude for being saved from death and being able to walk before the Gods in the light of life. Let's break down the names of God used here: 'Elohim' means 'the Gods' as it is plural. The verse is addressing God, recognizing their power to save.
PSA.57
[PSA.57.1] To the one who overcomes, do not destroy, a Psalm of David, written while he fled from Saul, in the cave. [§]
lam’natzcheach al-tashcheit l’David michtam b’varcho mip’nei-Shaul bam’earah
This verse is a heading to Psalm 57. "lam’natzcheach" means 'to the one who overcomes', it's a musical direction. "al-tashcheit" means 'do not destroy'. "michtam" is a type of psalm, its meaning is uncertain, but it's used as a title. "b’varcho" means 'in his flight'. "mip’nei" means 'from the face of'. "Shaul" is Saul. "bam’earah" means 'in the cave'.
[PSA.57.2] Be gracious to me, the Gods, be gracious to me, for in you my soul finds refuge. And in the shadow of your wings I will trust, until the adversity passes. [§]
khaneni elohim khaneeni ki becha khasiya nafshi uvetzel knafeykha ekhse ad yaavor havo
This verse is a plea for mercy and protection. 'Khaneni' means 'be gracious to me'. 'Elohim' is 'the Gods'. 'Ki' means 'for' or 'because'. 'Becha' means 'in you'. 'Khasiya' means 'my refuge'. 'Nafshi' means 'my soul'. 'Uvetzel knafeykha' means 'and in the shadow of your wings'. 'Ekhse' means 'I will trust' or 'I will take refuge'. 'Ad yaavor havo' means 'until it passes'. 'Havo' is often understood as adversity or disaster.
[PSA.57.3] I will call upon the Gods highest, to God who finishes upon me. [§]
Ekrah leElohim elyon laEl gomer alai.
This verse consists of several words. "Ekrah" means 'I will call'. "Elohim" is 'the Gods'. "Elyon" means 'highest'. "LaEl" means 'to God'. "Gomer" means 'completes' or 'finishes'. "Alai" means 'upon me'. The verse describes someone calling upon the Gods highest, to God who completes things upon them.
[PSA.57.4] He will send from the heavens and save me, despite the scorn of those who seek my harm. Selah. The Gods will send His loving-kindness and His truth. [§]
yishlach mishamayim veyoshi’eni cheref sho’afi selah yishlach elohim chasdo va’amito
This verse describes God sending help from heaven to save someone, despite the scorn of their oppressors. It concludes with a statement of God’s loving-kindness and truth. Let’s break down the names: 'mishamayim' means 'from heavens'. 'Elohim' is 'the Gods'. 'chasdo' means 'His loving-kindness'. 'va’amito' means 'and His truth'.
[PSA.57.5] My soul within their heart I will lie, burning. Sons of humanity, their teeth are spears and arrows, and their tongue is a sharp sword. [§]
nafshi betoch levavam eshkebah lohotim benei adam shinayhem chanit vechitzim ulshonam cherev chadda.
This verse uses metaphorical language. "Nafshi" refers to my soul. "Levavam" means within their heart. "Eshkebah" signifies I will lie down. "Lohotim" means burning. "Benei adam" is sons of humanity. "Shinayhem" means their teeth. "Chanit" is spear. "Chitzim" is arrows. "Ulshonam" is and their tongue. "Cherev chadda" means sharp sword. The verse is describing a feeling of being surrounded by hostile people.
[PSA.57.6] Be exalted upon the heavens, the Gods, upon all the earth is your glory. [§]
Roomah al-hashamayim Elohim al kol-ha'aretz k'vodecha.
This verse uses 'Elohim', which is a plural form, generally understood as 'the Gods'. 'Roomah' is a verb meaning 'to be high, to be exalted'. 'Al' means 'upon' or 'over'. 'Hashamayim' means 'the heavens'. 'Kol' means 'all' or 'every'. 'Ha'aretz' means 'the earth'. 'K'vodecha' means 'your glory'.
[PSA.57.7] A net they prepared for my steps, they bent my soul. They dug a pit before me; they fell into it themselves. Selah. [§]
reshet hekhinu lif’amai kafaf nafshi karu lifanai shichah naflu betochah selah
This verse describes a situation where a trap has been prepared for the speaker, causing their soul to be humbled. Others have dug a pit before them, and they have fallen into it. The ‘selah’ is a musical or poetic term indicating a pause or emphasis.
[PSA.57.8] My heart is prepared, the Gods. My heart is prepared, I will sing and I will psalm. [§]
nakhon livi elohim nakhon livi ashirah va’azammerah
This verse consists of several words. 'nakhon' means 'prepared' or 'ready'. 'livi' means 'my heart'. 'elohim' is 'the Gods'. 'ashirah' means 'I will sing'. 'va’azammerah' means 'and I will psalm'. The verse is a statement of readiness, a declaration that the speaker’s heart is prepared, and a promise to sing and psalm to the Gods.
[PSA.57.9] Wake up, my glory, wake up the harp and the lyre. I will awaken dawn. [§]
Ur-ah k'-voh-dee, ur-ah han-neh-vel v'-kee-nor ah-ee-rah shah-har.
This verse uses poetic language. "Ur-ah" is an imperative, meaning "wake up". "K'voh-dee" means "my glory". "Han-neh-vel" means "the harp". "V'-kee-nor" means "and the lyre". "Ah-ee-rah" means "I will awaken". "Shah-har" means "dawn". The verse is a call to God's glory to awaken, and it states the speaker will awaken the harp and lyre at dawn.
[PSA.57.10] I will praise you among the peoples, my Lord. I will sing praise to you, not among the non-peoples. [§]
od'kha ba'amim | adonai a'zam'rekhah bal-umim.
This verse contains several key names for God. "od'kha" is a verb meaning 'I will praise you'. "ba'amim" means 'among the peoples'. "adonai" means 'my Lord'. "a'zam'rekhah" means 'I will sing praise to you'. "bal-umim" means 'not among the peoples', or 'among the non-peoples'. It appears to be a rhetorical device emphasizing praise specifically *to* the Gods among their chosen people, in contrast to all others.
[PSA.57.11] For great to the heavens is your lovingkindness, and to the heights is your truth. [§]
Ki-godol ad-shamayim chasdecha ve-ad-shchakim emetecha.
This verse expresses the vastness of God's lovingkindness and truth. 'Ki' means 'for' or 'because'. 'Godol' means 'great'. 'Ad' means 'to' or 'until'. 'Shamayim' means 'heavens'. 'Chasdecha' means 'your lovingkindness'. 'Ve' means 'and'. 'Shchakim' means 'clouds' or 'heights'. 'Emetecha' means 'your truth'.
[PSA.57.12] Be exalted above the heavens, the Gods, above all the earth is your glory. [§]
roomah al-shahmaim Elohim al kol-ha'aretz k'vodecha.
This verse uses 'roomah' which implies exaltation or lifting up. 'Al' means 'on' or 'over'. 'Shahmaim' is the heavens. 'Elohim' refers to the Gods, in the plural form. 'Kol-ha'aretz' translates to 'all the earth'. 'K'vodecha' means 'your glory'.
PSA.58
[PSA.58.1] To the director of music, do not destroy. A psalm of David, a concealment. [§]
lam-na-tse-akh al-ta-shkhet le-da-vid mik-tam
This verse is a superscription to Psalm 59. 'Lamnatzeakh' is likely an instruction to the chief musician regarding how the psalm should be performed. 'Al tashkhet' means 'do not destroy'. 'LeDavid' means 'to David'. 'Mikhtam' is a term for a specific type of psalm, its precise meaning is unknown, but is thought to refer to a golden psalm or a psalm of concealment.
[PSA.58.2] Indeed, do the Gods speak justice? Do you judge the just ones, human beings? [§]
Ha’um’nam ‘elem tzedek t’dabe’run meysharim tish’pt’u b’nei adam?
Ha’um’nam is an interrogative particle meaning 'surely?' or 'indeed?'. ‘Elem means ‘gods’ in the plural. Tzedek means ‘righteousness’ or ‘justice’. T’dabe’run is a verb meaning ‘you speak’. Meysharim means ‘straight ones’ or ‘just ones’. Tish’pt’u means ‘you judge’. B’nei adam means ‘sons of man’ or ‘human beings’.
[PSA.58.3] Even in the heart, you will do loaves in the land. Violence, your hands will smooth. [§]
af-be-lev o-lot tif-a-loon ba-a-retz cham-as ye-de-chem te-pa-les-oon.
This verse consists of several words. "af" means 'even' or 'also'. "be-lev" is a prepositional phrase meaning 'in the heart'. "o-lot" means 'loaves' or 'offerings'. "tif-a-loon" is a verb meaning 'you will do'. "ba-aretz" means 'in the land'. "cham-as" means 'violence' or 'wrong'. "ye-de-chem" means 'your hands'. "te-pa-les-oon" is a verb meaning 'you will smooth' or 'you will level'. The verse generally discusses offering wrong deeds in the land.
[PSA.58.4] The wicked are scattered from the womb; they err from the belly, those speaking lies. [§]
zoru resha'im merachem, ta'u mibeten dovrei kazav.
This verse describes the fate of the wicked. 'Zoru' means 'are scattered' or 'are thrown away'. 'Resha'im' means 'the wicked'. 'Merachem' means 'from the womb'. 'Ta'u' means 'they stray' or 'they err'. 'Mibeten' means 'from the belly'. 'Dovrei kazav' means 'speakers of falsehood' or 'those speaking lies'. The verse presents a parallelism, describing the wicked being cast off at birth and then continuing in deceitful ways.
[PSA.58.5] The heat of them is like the likeness of the heat of a snake, like a deaf adder that will block its ear. [§]
khamat lamoh kidmut khamat nakhash kmo-peten khresh ya'tem o'zno
This verse uses several words that require careful literal translation. "Khamat" means 'heat' or 'wrath'. "Lamoh" is a possessive pronoun, meaning 'of them'. "Kidmut" means 'likeness' or 'similarity'. "Nakhash" means 'snake'. "Kmo" means 'like'. "Peten" means 'adder' or 'viper'. "Khresh" means 'deaf'. "Ya'tem" means 'will make deaf' or 'will block'. "O'zno" means 'his ear'. The verse describes a wrath that is like the wrath of a snake, and like a deaf adder that stops its ear.
[PSA.58.6] The one who will not listen to the voice of those who practice magical arts associates with companions and is wise. [§]
a-shehr lo-yishma le-kol me-lach-ash-eem cho-ver cha-va-rim me-chu-kam
This verse describes someone who does not listen to the voice of those who practice magical arts, but instead associates with companions and is wise. 'a-shehr' means 'who' or 'which'. 'lo-yishma' means 'will not listen'. 'le-kol' means 'to the voice'. 'me-lach-ash-eem' means 'of those who practice magical arts'. 'cho-ver' means 'associate'. 'cha-va-rim' means 'companions'. 'me-chu-kam' means 'is wise'.
[PSA.58.7] The Gods have broken the teeth of the wicked in their mouths, destroying them like young lions. Yahveh has crushed them. [§]
Elohim haras-sinneimoh be-peemoh malth'o k'pirim netzoh Yahveh.
This verse describes God breaking the teeth of the wicked in their mouths. "Elohim" is a plural form, referring to the Gods. "haras" means to break or shatter. "sinneimoh" refers to teeth. "be-peemoh" means 'in their mouths'. "malth'o" means to destroy or corrupt. "k'pirim" means young lions or wicked people. "netzoh" means to crush or shatter. "Yahveh" is the proper name of God.
[PSA.58.8] They are abhorred like water; they walk aimlessly. The Gods will tread on their arrow like it is melting. [§]
yim-ah-soo kmo-may-yim yit-hal-khoo-lah-mo yid-rokh khit-tsah kmo yit-mo-lah-loo
This verse uses poetic imagery. It describes the actions of the wicked. 'yim-ah-soo' is a verb meaning 'they are abhorred.' 'kmo-may-yim' means 'like water.' 'yit-hal-khoo-lah-mo' means 'they walk.' 'yid-rokh' means 'He will tread.' 'khit-tsah' means 'arrow.' 'kmo' is 'like.' 'yit-mo-lah-loo' means 'they are melted.' The overall sense is that the wicked are despised, aimlessly wandering, and ultimately destroyed, like an arrow shot or water spilled.
[PSA.58.9] Like a snail being consumed, Yahveh walks. A woman falls without seeing the sun. [§]
kmo shavlul temes Yahveh yahlokh nefel eshet bal-hazoo shamesh
This verse uses poetic language. "kmo" means 'like'. "shavlul" means 'snail'. "temes" means 'to be finished/consumed'. "Yahveh" is the proper name of God. "yahlokh" means 'to walk'. "nefel" means 'to fall'. "eshet" means 'woman'. "bal-hazoo" means 'without seeing'. "shamesh" means 'sun'. The verse speaks of a snail being finished, God walking, a woman falling without seeing the sun.
[PSA.58.10] Before your ships come to shore, like a thorn bush, like living things, like anger, it will deliver us. [§]
be-terem yavinu siroteichem atad kmo-chai kmo-charon yis'arenu.
This verse uses poetic language and metaphors. "Siroteichem" refers to ships or vessels, possibly symbolizing people. "Atad" likely refers to a thorn bush, but can also mean enclosure. "Kmo-chai" means "like life" or "like the living." "Kmo-charon" means "like anger" or "like rage." "Yis'arenu" means "will deliver us" or "will save us."
[PSA.58.11] The righteous one will rejoice because he has seen vengeance. His steps will be washed in the blood of the wicked one. [§]
yis-mah tsah-deek kee-khah-zah nah-kahm peh-ah-mayv yeer-khahts beh-dahm hah-rah-shah
This verse describes the rejoicing of the righteous when they see vengeance. "Yismah" means "will rejoice". "Tzaddik" means "righteous one". "Kee" means "because" or "for". "Chazah" means "saw" or "beheld". "Nakam" means "vengeance". "Pe'amayv" means "his steps". "Yirchatz" means "will wash". "Bedam" means "in blood". "Harasha" means "of the wicked one".
[PSA.58.12] And Adam said, "Fruit of the righteous one. But indeed, there are the Gods who judge in the land." [§]
ve-yo-mar Adam ach-pri la-tzadik ach yesh-elohim shof-tim ba-aretz
This verse is spoken by Adam after the fall. "Ve-yo-mar" means "and said". "Adam" is the name of the first man. "Ach-pri" means "fruit of". "La-tzadik" means "to the righteous one". "Ach" means "but, indeed". "Yesh" means "there is, there are". "Elohim" is a plural form meaning "the Gods". "Shof-tim" means "judges". "Ba-aretz" means "in the land". The verse expresses Adam’s acknowledgment of divine justice even after his transgression.
PSA.59
[PSA.59.1] To the one who overcomes, do not destroy! A mikhtam of David, when Saul sent him away, and they guarded the house to kill him. [§]
lamnatseach al tashchet leDavid mikhtam bishloach Sha’ul vayishmeru et habayit lehamito.
This verse begins with a musical direction, 'to the one who overcomes.' 'Al tashchet' means 'do not destroy,' and is also a musical term suggesting the melody should be preserved. The verse is identified as a 'mikhtam' (a type of psalm) of David, written when Saul sent him away. The final clause states that they guarded the house to put him to death.
[PSA.59.2] Rescue me from my enemies, my Gods, and elevate me above those who rise up against me. [§]
hatsileini mei'oyvai Elohai mimitkommai t'sagbeni
This verse consists of several parts. 'hatsileini' means 'rescue me'. 'mei'oyvai' means 'from my enemies'. 'Elohai' means 'my Gods'. 'mimitkommai' means 'from those who rise up against me'. 't'sagbeni' means 'you elevate me'. Therefore, the entire verse is a request for rescue from enemies and elevation by the Gods.
[PSA.59.3] Deliver me from works of wickedness and save me from men of bloodshed. [§]
hatsileini mipolei aven ume'anshei damim hoshi'eni.
This verse is a plea for deliverance. "hatsileini" means "deliver me". "mipolei aven" means "from works of wickedness". "ume'anshei damim" means "and from men of bloodshed". "hoshi'eni" means "save me". The verse is a direct request for rescue from evil actions and violent people.
[PSA.59.4] For indeed, they lie in wait for my life; strong ones dwell against me. It is not my transgression, and I have not sinned, Yahveh. [§]
ki hine arba le-nafshi yaguru alai azim lo-fishi ve-lo-chatati Yahveh.
This verse expresses a complaint to Yahveh. The speaker claims that enemies are lying in wait for their life and that strong, cruel individuals are pressing upon them. The speaker asserts their innocence, claiming they have not committed a transgression or a sin against Yahveh.
[PSA.59.5] Without wrongdoing, they will be pleased and they will prepare. Wake up to meet me and see. [§]
b’li-‘avon yerutzun v’yikhonan, ‘urah likrati ur’eh.
This verse consists of several words. ‘b’li-‘avon’ means ‘without iniquity’ or ‘without wrongdoing’. ‘yerutzun’ is a verb form meaning ‘they will be pleased’ or ‘they will find favor’. ‘v’yikhonan’ means ‘and they will establish’ or ‘and they will prepare’. ‘urah’ means ‘wake up’ or ‘arise’. ‘likrati’ means ‘toward me’ or ‘to meet me’. ‘ur’eh’ means ‘and see’.
[PSA.59.6] And you, Yahveh the Gods of hosts, God of Israel, awaken to judge all the nations. Do not pardon any treacherous evildoers. Selah. [§]
ve-atah Yahveh-elohim tsevaot elohei Yisrael haqitza lifkod kol-hagoyim al-tahon kol-bogdei aven selah.
This verse addresses Yahveh, the Gods of hosts, God of Israel, calling upon Him to awaken and judge all the nations. It requests that He not pardon any treacherous evildoers. 'Selah' is a term of uncertain meaning, often interpreted as a call for pause or emphasis.
[PSA.59.7] They will return in the evening, they will howl like a dog, and they will circle the city. [§]
yashuvu la'erev yehemu kachaleb viysovu ir.
This verse describes people returning in the evening, complaining like a dog, and circling the city. 'Yashuvu' means 'they will return'. 'La'erev' means 'in the evening'. 'Yehemu' means 'they will howl/complain'. 'Kachaleb' means 'like a dog'. 'Viysovu' means 'and they will circle'. 'Ir' means 'city'.
[PSA.59.8] Indeed, they utter swords with their mouths and with their lips, for who is listening? [§]
hin-neh yav-ee-oon be-fee-hem khar-a-vot be-sif-to-tei-hem ki-mee shoh-meh-ah
This verse describes people speaking about swords with their mouths and lips. The word 'hinneh' means 'behold' or 'indeed'. 'Yav-ee-oon' is a verb meaning 'they will bring forth' or 'they will utter'. 'Be-fee-hem' means 'with their mouths'. 'Khar-a-vot' means 'swords'. 'Be-sif-to-tei-hem' means 'with their lips'. 'Ki-mee shoh-meh-ah' means 'for who hears?' or 'for who is listening?'
[PSA.59.9] And you, Yahveh, will laugh at him. You will mock all nations. [§]
ve-atah Yahveh tiskhak-lamo tilag lekhol-goyim.
This verse addresses Yahveh directly. 'atah' means 'you'. 'tiskhak-lamo' means 'you will laugh at him'. 'tilag' means 'you will mock'. 'lekhol-goyim' means 'at all nations'.
[PSA.59.10] My strength I will keep for you, for the Gods are my fortress. [§]
Uzzo eleicha eshmorah, ki Elohim misgabbi.
This verse contains several key names and words. "Uzzo" means "my strength". "Eleicha" means "to you". "Eshmorah" means "I will keep/guard". "Ki" means "for/because". "Elohim" is "the Gods". "Misgabbi" means "my fortress". The verse speaks of maintaining strength directed towards God because God is the speaker's fortress.
[PSA.59.11] The Gods of His lovingkindness will go before me. The Gods will show me my enemies. [§]
Elohey chasdo yקדmeeni Elohim yaree'nee beshorrai.
This verse contains 'Elohey', which is a construct state of 'Elohim' meaning 'God of'. 'Chasdo' means 'His lovingkindness'. 'Yקדmeeni' means 'will go before me'. 'Elohim' again means 'the Gods'. 'Yaree'nee' means 'will show me'. 'Beshorrai' means 'my enemies'.
[PSA.59.12] Do not kill them, lest my people forget your power. Weaken them and bring them low. Our protector, my Lord. [§]
al-tahar'gem | pen-yishkechu ammi hani'emo bekhailkha vehoridem maginenou adonai.
This verse contains a command not to kill a people, with the reasoning that if they are killed, the speaker's people will forget their power. It asks that they be weakened and brought low, and then addresses 'my Lord' as a protector.
[PSA.59.13] The sin of their mouth is the word of their lips, and they will be caught in their pride, and from boasting and from denial they will relate. [§]
khataat-peemoh devar-sefataymoh vee-yillakhedoo biga-ohnam oo-mayalah oo-mikhakhash yesapehroo.
This verse describes the consequence of sinful speech. "Khataat" refers to sin. "Peemoh" means mouth. "Devar" means word or thing. "Sefataymoh" means lips. "Yillakhedoo" means they will be caught. "Biga-ohnam" means in their pride. "Mayalah" means from boasting. "Mikhakhash" means denial. "Yesapehroo" means they will relate or tell.
[PSA.59.14] Consume in wrath, consume, and let them be as nothing, and let them know that the Gods rule over Jacob, to the ends of the earth. Selah. [§]
kah-leh beh-heh-mah kah-leh veh-ei-neh-moh veh-yeh-deh-oo kee-ee-loh-heem mo-shel beh-yah-ah-kob leh-af-seh hah-ah-rets seh-lah
This verse uses several key terms. "Kalleh" appears twice and means "finish, complete, or consume." "Chemah" means "wrath" or "anger." "Einemo" means "they are nothing" or "they will be as nothing". "Yed’u" means "they will know". "Elohim" is plural and means "the Gods". "Moshel" means "rule". "Ya’akov" is Jacob. "Le’afsei ha’aretz" means “to the ends of the earth”. "Selah" is a liturgical marker with an uncertain meaning, often translated as "forever" or simply left untranslated.
[PSA.59.15] And they will return in the evening, they will whine like a dog, and they will circle the city. [§]
ve-ya-shoo-voo la-eh-rev ye-heh-moo ka-ka-lev ve-yee-sov-voo eer.
This verse describes a return in the evening, accompanied by a whimpering sound like a dog, and circling around the city. 'Ve' means 'and'. 'Yashuvu' means 'they will return'. 'La-erev' means 'in the evening'. 'Yehemu' means 'they will whine or howl'. 'Ka-kaleb' means 'like a dog'. 'Ve-yisobbu' means 'and they will circle'. 'Eer' means 'city'.
[PSA.59.16] They constantly seek to be satisfied, but if they are not, then they complain. [§]
hem-mah yeh-noo-oon leh-eh-chol im-lo yis-be-oo v-yah-lee-noo
This verse describes people constantly seeking satisfaction but never finding it, and thus complaining. 'Hem-mah' refers to 'they'. 'Yeh-noo-oon' means 'they move', but in this context signifies 'they seek'. 'Leh-eh-chol' means 'to eat', but is used metaphorically here as 'to satisfy'. 'Im-lo' means 'if not'. 'Yis-be-oo' means 'they are satisfied'. 'V-yah-lee-noo' means 'and they complained'.
[PSA.59.17] And I will sing of your strength, and I will shout for joy in the morning about your lovingkindness, for you have been a refuge for me and a fortress in a day of distress for me. [§]
Va-ani ashir uzzecha va-arannen laboker chasdecha ki-hayita misgab li u-manos beyom tsar-li.
This verse is a statement of praise and trust in God. 'Va-ani' means 'and I'. 'Ashir' means 'I will sing'. 'Uzzecha' means 'your strength'. 'Va-arannen' means 'and I will shout for joy'. 'Laboker' means 'in the morning'. 'Chasdecha' means 'your lovingkindness'. 'Ki-hayita' means 'for you have been'. 'Misgab' means 'a refuge'. 'Li' means 'for me'. 'U-manos' means 'and a fortress'. 'Beyom' means 'in the day'. 'Tsar-li' means 'of distress for me'.
[PSA.59.18] My strength, to you I will sing, for the Gods are my fortress, God of my loving kindness. [§]
uzzi eleicha azammera ki-eloheem misgabbi elohey chasdi
uzzi means "my strength". eleicha means "to you". azammera means "I will sing". ki means "for, because". eloheem is the Gods. misgabbi means "my fortress". elohey means "God of". chasdi means "my loving kindness".
PSA.60
[PSA.60.1] To the director of music, concerning the lilies of the witness, a treasure to David for instruction. [§]
La-menat-zeach al-shushan edut, mikhtam le-David le-lamed.
This is a musical direction and a title for Psalm 6. ‘La-menat-zeach’ means ‘to the director of music’. ‘Al-shushan edut’ means ‘upon the lilies of the testimony’ or ‘concerning the lilies of the witness’. ‘Mikhtam’ is a poetic term, possibly referring to a specific type of psalm or a golden treasure. ‘Le-David’ means ‘to David’ indicating authorship. ‘Le-lamed’ means ‘to teach’ or ‘for instruction’ indicating the purpose of the psalm.
[PSA.60.2] When he struck Aram of the Two Rivers and Aram of Tzovah, Joab returned and struck Edom in the Valley of Salt, twelve thousand. [§]
behatzoto et Aram Naharayim ve'et Aram Tzovah vayashav Yo'av vayakh et Edom begei Melakh shneim asar alef.
This verse describes Joab’s return after striking Aram Naharayim and Aram Tzovah, and subsequently defeating Edom in the Valley of Salt. Let's break down the names: 'Aram' simply means 'highland' or 'plateau.' 'Naharayim' means 'two rivers' (referring to Mesopotamia). 'Tzovah' is a place name, likely referring to a region or city. 'Yo'av' is Joab's name. 'Edom' is the name of a nation. 'Melakh' means 'salt.' 'Alef' means 'thousand.'
[PSA.60.3] The Gods have forsaken us, the Gods have broken us. You are angered; will you restore us? [§]
Elohim zanachtanu paratzanu anafta teshovev lanu.
Elohim is a plural form, meaning 'the Gods'. Zanachtanu means 'you have forsaken us'. Paratzanu means 'you have broken us'. Anafta means 'you are angered'. Teshovev lanu means 'you will restore us'.
[PSA.60.4] You have shaken the earth, you have broken it; its breaks are weak because it has inclined. [§]
hir'ashta eretz petzamtah refah sh'vareha ki-mata
This verse describes the earth being shaken, broken, and weakened. 'hir'ashta' means you have shaken. 'eretz' means earth. 'petzamtah' means you have split/broken. 'refah' means weak/relaxed. 'sh'vareha' means its breaks/shatters. 'ki-mata' means because it inclined/wavered.
[PSA.60.5] You have shown your people difficulty. You have given us wine of poison to drink. [§]
hir'ita am'cha kasha hishkita'nu yayin tar'elah
This verse contains several words with direct translations. "hir'ita" means "you have shown". "am'cha" means "your people". "kasha" means "hardness" or "difficulty". "hishkita'nu" means "you have given us to drink". "yayin" means "wine". "tar'elah" means "poison" or "venom". The verse speaks of God showing his people hardship, and giving them drink poisoned wine.
[PSA.60.6] You gave a signal to those who fear you, to be lifted up because of hardship. Selah. [§]
nata-ta li-re-e-cha ness le-hit-no-ses mip-nei ko-shet se-lah.
This verse uses several key names and terms. "nata-ta" is the second person masculine singular perfect form of the verb 'natan' meaning 'you gave.' "li-re-e-cha" means 'to your fearing ones,' meaning those who fear you. "ness" is a banner or signal. "le-hit-no-ses" means 'to be raised up' or 'to be lifted up.' "mip-nei" means 'from the face of,' or 'because of.' "ko-shet" means a bow, but here is used figuratively as distress or hardship. "se-lah" is a musical term, often interpreted as a pause or a call for emphasis.
[PSA.60.7] So that your loved ones may be delivered, save with your right hand and answer us. [§]
le-ma-an ye-chal-tzu-nun ye-di-de-cha ho-shi-ah ye-meen-cha va-a-neh-nu
This verse is a plea for deliverance. 'le-ma-an' means 'in order that' or 'so that'. 'ye-chal-tzu-nun' means 'they may be delivered'. 'ye-di-de-cha' means 'your loved ones'. 'ho-shi-ah' means 'save'. 'ye-meen-cha' means 'your right hand' (often used as a metaphor for power). 'va-a-neh-nu' means 'and answer us'. The verse is addressed to a divine being, requesting intervention to save and respond to a plea.
[PSA.60.8] The Gods spoke in His holiness: "I will rejoice, I will apportion Shechem, and I will measure out the valley of Sukkot." [§]
Elohim diber bekadosho, eu'loza achaleka shechem veemek sukkoht amaded.
Elohim is the plural form of El, meaning 'the Gods'. Diber means 'spoke'. Bekadosho means 'in His holiness'. Eu'loza means 'I will rejoice'. Achaleka means 'I will apportion'. Shechem and sukkoht are place names. Amaded means 'I will measure out'.
[PSA.60.9] Gilead is mine, and Manasseh is mine. Ephraim is the strength of my head. Judah is my lawgiver. [§]
li Gilad ve-li Menashe ve-Efrayim ma'oz roshi Yehudah mechoqi
This verse is a poetic declaration of ownership and strength. 'Gilad' and 'Menashe' are names of tribes of Israel. 'Efrayim' is another tribe, described as a strength or protection. 'Yehudah' is the tribe of Judah, declared as a lawgiver. The 'li' means 'to me' or 'mine'. 'Ma'oz' signifies strength, fortress, or protection. 'Roshi' means 'my head'. 'Mechoqi' means 'my lawgiver'.
[PSA.60.10] Moab, I will use a basin to wash myself. Upon Edom, I will cast my sandal. Upon Philistia, you shout. [§]
Mo'av | sir rach'tsi al-Edom ash'lich na'ali alai Peleshet hitro'u'i.
This verse is a poetic declaration of dominance and judgement against Moab, Edom, and Philistia. It uses imagery of discarding sandals and washing in a basin as metaphors for humiliating and overpowering these nations. "Moab" and "Edom" are proper nouns referring to the nations of Moab and Edom respectively. "Peleshet" refers to the Philistines. "Sir" means basin or pot. "Rach'tsi" means I will wash. "Al" means upon or over. "Ash'lich" means I will cast or throw. "Na'ali" means my sandal. "Alai" means upon them. "Hitro'u'i" means you shout or cry out.
[PSA.60.11] Who will lead me to a besieged city? Who will guide me to Edom? [§]
Miy yoveileni ir matsor, mi nachani ad-Edom.
This verse asks who will lead the speaker to a besieged city and who will guide them to Edom. 'Miy' means 'who'. 'Yoveileni' is a verb meaning 'will lead me'. 'Ir matsor' means 'besieged city'. 'Mi' again means 'who'. 'Nachani' means 'will guide me'. 'Ad-Edom' means 'to Edom'.
[PSA.60.12] Is it not you, the Gods, who have abandoned us? And will the Gods not go out with our armies? [§]
Ha-lo atah Elohim zanachtanu ve-lo tetsa Elohim be-tsivaoteinu.
This verse asks if God has abandoned the people and will not go out with their armies. 'Ha-lo' is an interrogative particle meaning 'is it not?' or 'have not?'. 'Atah' means 'you'. 'Elohim' is 'the Gods'. 'Zanachtanu' means 'abandoned us'. 'Ve' is 'and'. 'Tetsa' means 'you will go out'. 'Be-tsivaoteinu' means 'with our armies'.
[PSA.60.13] Let there be help from distress, and deliverance is vanity for mankind. [§]
ha-vah-loo ez-raht mee-tsar veh-shoo-ah tesh-oo-at ah-dahm
This verse contains several key words. 'Havah' means 'let be' or 'let there be'. 'Ezrah' means 'help' or 'assistance'. 'Mitsar' means 'distress' or 'anguish'. 'Shoah' means 'deliverance' or 'rescue'. 'Teshua' is also 'deliverance' or 'rescue' and is related to 'Shoah'. 'Adam' means 'man' or 'humanity'. The verse is a plea for help from distress, contrasting divine help with human efforts at rescue.
[PSA.60.14] With the Gods, we will make power, and He will crush our enemies. [§]
Beh-el-o-heem na-ah-seh khayil ve-hoo ya-voos tzar-ay-noo
This verse contains several names and words relating to God and power. 'Elohim' refers to 'the Gods', a plural form often used to denote majesty or a divine council. 'Na'aseh' means 'we will make' or 'we will do'. 'Khayil' translates to 'power' or 'strength'. 'V'hoo' means 'and He'. 'Yavoos' means 'He will crush'. 'Tzaraynoo' means 'our enemies'. Therefore, the verse speaks of achieving power with the Gods and of God crushing our enemies.
PSA.61
[PSA.61.1] To the one who overcomes, upon the music of David. [§]
lam-na-tse-ach al neg-i-nat le-da-vid
This verse is a musical direction or superscription found at the beginning of many Psalms. ‘Lamnatzeach’ is understood as ‘to the one who overcomes’ or ‘to the victorious one’. ‘Al neginat’ means ‘upon the music of’ or ‘to the tune of’. ‘LeDavid’ means ‘to David’.
[PSA.61.2] Hear, the Gods, my song. Pay attention to my prayer. [§]
Shim-ay-ah Elo-heem ree-nah-tee ha-kash-vee-vah tef-ee-lah-tee.
Shim-ay-ah is a name, likely meaning 'He has heard'. Elo-heem is the plural form of El, meaning 'the Gods'. Ree-nah-tee means 'my song' or 'my joyful sound'. Ha-kash-vee-vah means 'listen' or 'pay attention'. Tef-ee-lah-tee means 'my prayer'.
[PSA.61.3] From the end of the land, I call to you, when my heart is overwhelmed. In a rock elevated from me, guide me. [§]
mik-tseh ha-ah-rets eh-lay-ka ek-rah ba-ah-tof lib-bee beh-tsoor-yah-room mee-meh-nee tan-cheh-nee.
This verse expresses a plea for guidance and help from a distant and desperate situation. 'Mik-tseh ha-ah-rets' means 'the end of the land,' implying a far-off place or a feeling of being at the limit of endurance. 'Eh-lay-ka' means 'to you.' 'Ek-rah' means 'I call.' 'Ba-ah-tof lib-bee' means 'in the wrapping of my heart,' conveying a sense of deep distress or being overwhelmed. 'Beh-tsoor-yah-room mee-meh-nee' means 'in a rock elevated from me,' referring to God as a refuge that is higher and stronger than the speaker's current situation. 'Tan-cheh-nee' means 'guide me.'
[PSA.61.4] For you were a shelter to me, a tower of strength against an enemy. [§]
kee-ha-yeeta mach-seh lee mig-dal-oz mee-peh-ney oy-ev
This verse uses several key names and concepts. "kee" means 'for' or 'because'. "hayita" is a form of the verb 'to be' in the past tense, meaning 'you were'. "machseh" comes from the root meaning 'to hide' or 'shelter', so it means 'a refuge' or 'shelter'. "migdal" means 'tower'. "oz" means 'strength' or 'power'. "mippenei" means 'from the face of' or 'against'. "oyev" means 'enemy'. Therefore, the verse describes God as being a refuge and a tower of strength against an enemy.
[PSA.61.5] I will dwell in your tent forever. I will trust in the shelter under your wings. Pause. [§]
Agurah beh-ah-le-kha o-la-mim. Ekh-seh be-se-ter ke-na-fei-kha. Seh-lah.
This verse describes seeking refuge with God. "Agurah" implies dwelling or abiding. "Be-ah-le-kha" means 'in your tent', a metaphorical reference to God’s presence. "O-la-mim" means 'forever' or 'eternal'. "Ekh-seh" means 'I will trust' or 'I will take refuge'. "Be-se-ter" means 'in the secret place' or 'in the shelter'. "Ke-na-fei-kha" means 'under your wings', a symbol of protection. "Seh-lah" is a musical term, often interpreted as a pause for reflection or emphasis.
[PSA.61.6] For you, the Gods, have heard my vows. You have given an inheritance to those who fear your name. [§]
kee-at-tah eloheem sha-mah-tah lee-ne-dar-ai na-ta-tah ye-ru-shah yeer-eh shmeh-cha.
This verse begins with 'kee', meaning 'because' or 'for'. 'At-tah' means 'you'. 'Eloheem' is 'the Gods' – a plural form used to refer to the divine. 'Sha-mah-tah' means 'you heard'. 'Lee-ne-dar-ai' means 'my vows'. 'Na-ta-tah' means 'you gave'. 'Ye-ru-shah' means 'inheritance'. 'Yeer-eh' means 'those who fear'. 'Shmeh-cha' means 'your name'.
[PSA.61.7] Days upon days of a king you will add, and his years like generation after generation. [§]
yah-meem al-yeh-may-meh-lech toh-seef shnoh-tahv keh-moh dor vah-dor.
This verse speaks of adding days to the days of a king, and his years as generation after generation. 'Yamim' means days. 'Al' means upon or over. 'Yemay' is the plural form of 'yom' (day), but is being used as a construct here, meaning 'of days'. 'Melech' is king. 'Toseef' means to add. 'Shnotav' means his years. 'Kmo' means like or as. 'Dor' is generation. 'Vador' means and generation.
[PSA.61.8] Dwelling forever before the Gods are lovingkindness and truth. Who will preserve them? [§]
yay-sheb oh-lahm lee-fay-nee eh-loh-heem ches-ed veh-eh-met mahn yeen-tzruh-hoo
This verse speaks of qualities that will abide forever before the Gods. 'Yay-sheb' suggests dwelling or abiding. 'Olam' refers to eternity or forever. 'Lifnei' means before. 'Eloheem' is the plural form of God, translated as 'the Gods'. 'Chesed' is lovingkindness or steadfast love. 'Emet' is truth or faithfulness. 'Man' is a relative pronoun meaning 'who' or 'what'. 'Yeen-tzruh-hoo' means will preserve or protect it.
[PSA.61.9] Indeed, I will sing your name forever, to fulfill my vows day by day. [§]
Ken azamra shimcha la'ad, leshallmi nedarai yom yom.
This verse expresses a commitment to continually praise God and fulfill vows. "Ken" means "indeed" or "surely". "Azamra" means "I will sing". "Shimcha" means "your name". "La'ad" means "forever". "Leshallmi" means "to pay" or "to fulfill". "Nedarai" means "my vows". "Yom yom" means "day by day".
PSA.62
[PSA.62.1] To the director of music, according to the hand of Yidutoon, a psalm belonging to David. [§]
lamnatzcheach al-yidutoon mizmor ledavid
This verse is a musical instruction and attribution. "Lamnatzcheach" is understood to be the name of a musical mode or a chief musician. "Al-yidutoon" means 'according to' or 'upon' the hand of, referring to the musical direction provided by a musician named Yidutoon. "Mizmor" means psalm, a song intended to be sung with musical accompaniment. "Ledavid" means 'belonging to David', indicating authorship or dedication.
[PSA.62.2] But to the Gods, my soul is silent; from Him is my salvation. [§]
Akh el-eloheem doomiyah nafshi mimmenno yeshuati.
This verse consists of several key terms. 'Akh' means 'but' or 'only'. 'El' refers to 'God'. 'Eloheem' is a plural form referring to 'the Gods'. 'Doomiyah' means 'silence' or 'stillness'. 'Nafshi' means 'my soul'. 'Mimmenno' means 'from Him'. 'Yeshuati' means 'my salvation'. The verse expresses finding peace and salvation through a silent connection with the Gods.
[PSA.62.3] Indeed, He is my rock and my salvation. My refuge, I will not be moved greatly. [§]
aki-hu tsoori vi-yishuatee mishgabi lo-emot rabah.
This verse contains several key names and words. "Aki-hu" is a combination, meaning 'indeed, He'. "Tsoori" comes from the root 'tsur,' meaning rock or fortress. "Vi-yishuatee" combines 'vi' (and) with 'yishuatee,' meaning 'my salvation'. "Mishgabi" means 'my refuge' or 'my high place'. "Lo-emot" means 'I will not be moved'. "Rabah" means 'great' or 'much'. The verse is a declaration of trust in God.
[PSA.62.4] Until when will you ruin someone by murder, all of you, like a leaning wall, a crushed fence? [§]
ad-anah tehoteu al ish teratzchu kulchem kekir natuy gader hadchuyah.
This verse uses a series of words denoting time, questioning, destruction, people, and physical structures. "Ad-anah" means "until when?" or "how long?" "Tehoteu" implies a state of ruin or destruction, often caused by chaos. "Al" means "upon" or "against". "Ish" refers to "a man" or "someone". "Teratzchu" means "you will murder". "Kulchem" means "all of you". "Kekir natuy" means "like a leaning wall". "Gader hadchuyah" means "a crushed fence". The verse is a rhetorical question accusing people of continually murdering someone and comparing their actions to collapsing structures.
[PSA.62.5] But regarding his burden, they counsel to weaken him. They desire falsehood. With their mouth they will bless, and in their heart they will curse. Selah. [§]
akh misse'to ya'atzu lehadikh yirtzu kazav befee yivarechu uvekhe'rbam yekalelu-selah
This verse describes people conspiring against someone. "Misse'to" is their burden or load. "Ya'atzu" means they counsel or advise. "Lehadikh" means to weaken or overthrow. "Yirtzu" means they desire. "Kazav" means falsehood. "Befee" means with their mouth. "Yivarechu" means they will bless. "Uvekhe'rbam" means and in their inward part or heart. "Yekalelu" means they will curse. "Selah" is a musical notation indicating a pause or emphasis.
[PSA.62.6] But my soul is silent towards the Gods, for my hope comes from Him. [§]
akh le'Elohim domi nafshi ki-mi-menu tikvati.
This verse consists of several parts. "Akh" means 'but' or 'only'. "Le'Elohim" means 'to the Gods'. "Domi" means 'is silent' or 'is still'. "Nafshi" means 'my soul'. "Ki" means 'for' or 'because'. "Mi-menu" means 'from Him'. "Tikvati" means 'my hope'. Therefore, the verse asserts that the speaker's soul is silent towards the Gods, because their hope comes from Him.
[PSA.62.7] Indeed, He is my rock and my salvation. My fortress, I will not be shaken. [§]
aki-hu tsuri vi-yishuati misgabbi lo emot.
This verse contains several key names and words. "Aki" means "indeed" or "surely". "Hu" is the pronoun "He". "Tzuri" comes from the root "tsur", meaning "rock". "Vi" means "and". "Yishuati" comes from the root "yasha", meaning "to save", with the possessive suffix meaning "my salvation". "Misgabbi" comes from the root "misgav", meaning "fortress" or "high place", again with the possessive suffix meaning "my fortress". "Lo" means "not". "Emot" is a verb meaning "I will move" or "I will be shaken". The verse is a statement of trust and reliance on God.
[PSA.62.8] Upon the Gods is my salvation, and my glory. The rock of my strength is my refuge in the Gods. [§]
al-eloheem yish-ee oo-kh-voh-dee tsoor-oo-zee makh-see beh-eloheem.
This verse contains several names for God and descriptive terms. "al" means "upon". "eloheem" is the plural form of God, "the Gods". "yish-ee" means "my salvation". "oo-kh-voh-dee" means "and my glory". "tsoor-oo-zee" means "rock of my strength". "makh-see" means "my refuge". "beh-eloheem" means "in the Gods". The verse is a statement of trust and reliance on God.
[PSA.62.9] Trust in him at all times, people, pour out your hearts before the Gods. God is a refuge for us. Selah. [§]
bit'chu bo bechol-et am shif'chu-lif'anav levav'chem elohim machaseh-lanu selah.
This verse consists of several parts. "Bit'chu bo" means "trust in him". "Bechol-et" means "at all times". "Am" means "people". "Shif'chu-lif'anav" means "pour out before him". "Levav'chem" means "your hearts". "Elohim" refers to "the Gods". "Machaseh-lanu" means "a refuge for us". "Selah" is a term whose exact meaning is uncertain, but often functions as a pause or emphasis.
[PSA.62.10] But vapor are the children of humankind, a falsehood the children of man, in scales they go up together. They are vapor together. [§]
‘akh hevel benei-‘adam kazav benei ‘ish be-mo’azim la-‘alot hema mehevel yakhad.
This verse uses several key terms. "Hevel" means vapor or breath, but figuratively represents something transient or futile. "Benei-adam" means children of Adam, or humankind. "Kazav" signifies falsehood or vanity. "Benei ‘ish" means children of man, also referring to humankind. "Be-mo’azim" means in balances or scales. "La-‘alot" means to ascend or go up. “Yakhad” means together.
[PSA.62.11] Do not trust in oppression and in plunder. Do not become rich with wealth, for it will sprout. Do not set your heart. [§]
al-tib-tchu be-o-shek u-ve-gazel al-te-hav-lu chil ki-ya-nuv al-ta-shi-tu lev.
This verse contains a series of prohibitions and warnings. "al-tib-tchu" means "do not trust". "be-o-shek" means "in oppression". "u-ve-gazel" means "and in plunder". "al-te-hav-lu" means "do not become rich". "chil" means "wealth". "ki-ya-nuv" means "for it will sprout". "al-ta-shi-tu" means "do not set". "lev" means "heart". The verse is warning against placing trust in ill-gotten gains, as they are ultimately unreliable and will lead one astray.
[PSA.62.12] One thing the Gods spoke, two things I have heard, for strength belongs to the Gods. [§]
akhat divver Elohim shtayim-zu shama'ti ki oz leElohim
This verse consists of several words. "Akhat" means one. "Divver" means spoke. "Elohim" is "the Gods". "Shtayim-zu" means two things. "Shama'ti" means I have heard. "Ki" means for/because. "Oz" means strength. "LeElohim" means to the Gods.
[PSA.62.13] And to you, my Lord, is kindness, for you will repay to each person according to his deeds. [§]
oo-le-cha Adonai cha-sed ki-ata tish-al-lem le-ish ke-ma-a-say-hu
This verse expresses gratitude to 'my Lord' for divine kindness and acknowledges that each person receives recompense according to their deeds. 'U-lecha' means 'and to you'. 'Adonai' is 'my Lord'. 'Chesed' is kindness. 'Ki-ata' means 'for you'. 'Tishallem' means 'you will repay'. 'Le-ish' means 'to a person'. 'Ke-ma-asehu' means 'according to his deeds'.
PSA.63
[PSA.63.1] A Psalm for David, when he was in the wilderness of Judah. [§]
Mizmor leDavid, bihiyoto bemidbar Yehudah.
Mizmor means 'psalm'. LeDavid means 'to David'. Bihiyoto means 'in his being/when he was'. Bemidbar means 'in the wilderness'. Yehudah means 'Judah'. This verse introduces a Psalm of David, stating it was composed when he was in the wilderness of Judah.
[PSA.63.2] The Gods, my God, you are the one I seek. My soul is thirsty for you; my flesh longs for you in a dry and weary land, without water. [§]
Elohim, Eli atta, ashacharecha, tsameah lecha, nafshi, kamah lecha, bsari, be'eretz tziyah ve'ayef beli mayim.
This verse is a poetic expression of longing for God. 'Elohim' refers to the Gods. 'Eli' means 'my God'. 'Atta' is 'you'. 'Ashacharecha' means 'I seek you'. 'Tsameah lecha' means 'thirsty for you'. 'Nafshi' means 'my soul'. 'Kama lecha' means 'I languish for you'. 'Bsari' means 'my flesh'. 'Be'eretz tziyah ve'ayef beli mayim' means 'in a dry and weary land without water'.
[PSA.63.3] Within the holiness, I have seen you, to see your strength and your glory. [§]
Ken baqodesh haziti'cha lir'ot uz'cha ukhvodecha.
This verse contains several key names and words relating to God. 'Ken' means 'within' or 'in'. 'Baqodesh' means 'in the holiness' or 'in the sanctuary'. 'Haziti' is a first-person singular perfect verb meaning 'I have seen'. 'Ukhvodecha' means 'and your glory'. 'Uz' means 'strength' or 'power'. The 'cha' at the end of 'haziti'cha' and 'uz'cha' and 'khvodecha' are possessive pronouns meaning 'you'. Therefore, the verse describes the speaker having seen God's strength and glory within the sanctuary.
[PSA.63.4] For your loving-kindness is better than life, my lips will praise Yahveh. [§]
kee-toeve khas-dekha may-khay-eem sef-ah-tai ye-shab-bekh-un-kha
This verse expresses gratitude for God’s goodness. ‘Kee’ means ‘for’ or ‘because’. ‘Toeve’ means ‘good’. ‘Khasdekha’ means ‘your loving-kindness’. ‘May-khay-eem’ means ‘than life’. ‘Sef-ah-tai’ means ‘my lips’. ‘Ye-shab-bekh-un-kha’ means ‘will praise you’.
[PSA.63.5] Thus, I will bless you while I live; in your name, I will lift my hands. [§]
Ken avarekh-kha be-khay-yai, be-shime-kha es-sa borekha-fai.
This verse contains several names and components. "Ken" means 'thus' or 'so'. "avarekh-kha" is a verb meaning 'I will bless you'. "be-khay-yai" means 'in my life' or 'while I live'. "be-shime-kha" means 'in your name'. "es-sa" is a particle indicating the direct object. "borekha-fai" means 'I will lift my hands'. The names for God aren't present here, so they aren't translated.
[PSA.63.6] Like fat and richness will my soul be satisfied, and my lips will praise with songs of joy, my mouth. [§]
kmoh hey-lev vah-deshen tisebah naf-shee veh-sif-tay reh-nah-note yehah-lel pee
This verse uses a simile, comparing satisfaction to rich food. 'kmoh' means 'like'. 'hey-lev' means 'fat'. 'vah-deshen' means 'and rich'. 'tisebah' means 'will be satisfied'. 'naf-shee' means 'my soul'. 'veh-sif-tay' means 'and my lips'. 'reh-nah-note' means 'of joyful song'. 'yeyah-lel' means 'will praise'. 'pee' means 'my mouth'. The verse speaks of the soul being satisfied as with rich food, and the mouth praising with joyful song.
[PSA.63.7] If I have remembered you on my bed, during the night watches I will meditate in you. [§]
im-zikharti-kha al-yetsua-kha be-ashmurot ehgeh-bakh.
This verse describes a time of remembrance and contemplation. "Im" means if. "Zikharti-kha" means I have remembered you. "Al-yetsua-kha" means on my bed. "Be-ashmurot" refers to the night watches or during the night. "Ehgeh-bakh" means I will meditate in you or I will ponder you.
[PSA.63.8] For you were a help to me, and in the shadow of your wings I will sing. [§]
ki-ha-yita ez-ra-ta li, u-ve-tzel ke-na-fei-cha a-ra-nen.
This verse consists of several words. "ki" means "for" or "because". "hayita" is a form of the verb "to be" in the past tense, indicating something *was*. "ezrata" means "your help". "li" means "to me". "u" means "and". "ve" also means "and". "tzel" means "shadow". "kenafei" means "wings of". "cha" means "you". "aranen" means "I will sing".
[PSA.63.9] My soul has clung to you; your right hand has supported me. [§]
dahv-kah naf-shee ah-khah-rech-kah bee yee tam-khah yeh-mee-neh-khah
This verse consists of several words. "Dabkah" means 'clung' or 'stuck fast'. "Nafshi" means 'my soul'. "Acharecha" means 'after you'. "Bi" means 'in me'. "Tamchah" means 'supported'. "Yeminecha" means 'your right hand'. The verse expresses a close attachment to God and acknowledgement of God's support.
[PSA.63.10] And they will seek my soul for destruction; they will come into the lower parts of the earth. [§]
vehemma leshoah yevakshu nafshi yavo’u betachtiyot ha’aretz
This verse contains several key words. 'Vehemma' means 'and they'. 'Leshoah' means 'for destruction'. 'Yevakshu' means 'they will seek'. 'Nafshi' means 'my soul'. 'Yavo’u' means 'they will come'. 'Betachtiyot' means 'in the lower parts'. 'Ha’aretz' means 'the earth'. Therefore, the verse speaks of 'they' seeking 'my soul' for destruction and coming into the lower parts of the earth.
[PSA.63.11] Yahveh will cause them to flee by the hand of the sword. They will be the portion of foxes. [§]
yah-ghee-roo-hoo al-yeh-deh-hee-khah-rev men-nat shoo-ah-leem yee-heh-oo
This verse describes a fate for someone. "Yahveh" is the subject, taking action. "Yagiruhu" means to drive away, or cause to flee. "Al-yedei-kharev" means "by the hand of the sword," meaning through violence. "Menat shualim" means "the portion of foxes," implying a scattering or a division among predators. "Yihyu" means "they will be."
[PSA.63.12] And the king will rejoice in the Gods; all who swear by them will boast, because the mouth of those who speak falsehood will be stopped. [§]
vehammelech yismach beElohim yithalleil kol hannishba bavo ki yissaker pi dovrei shaqer
This verse describes the king rejoicing in the Gods, and all who swear by them will boast, because the mouth of those who speak falsehood will be closed. 'Elohim' is a plural form, so it is best translated as 'the Gods' to represent its literal meaning. 'Yismach' means to rejoice. 'Yithalleil' means to boast or praise loudly. 'Hannishba' means those who swear. 'Bavo' means by them. 'Yissaker' means will be closed or stopped. 'Pi' means mouth. 'Dovrei shaqer' means speakers of falsehood.
PSA.64
[PSA.64.1] To the victorious one, a psalm of David. [§]
La-men-at-seach, Miz-mor le-da-vid.
This verse is a superscription to Psalm 3. "La-men-at-seach" is a musical term, likely meaning 'to the victorious one' or 'for the director of music'. "Mizmor" means psalm, a song typically sung with instrumental accompaniment. "Le-david" means 'to David', indicating authorship or dedication.
[PSA.64.2] Hear, the Gods, my voice in my prayer, from the fear of an enemy You will protect my life. [§]
Sh'ma Elohim qoli b'sichi mipachad oyev titsor chayyai.
This verse consists of several components. "Sh'ma" is an imperative, meaning "hear!" or "listen!". "Elohim" refers to "the Gods". "Qoli" means "my voice". "B'sichi" translates to "in my meditation" or "in my prayer". "Mipachad" means "from the fear of". "Oyev" means "enemy". "Titsor" means "You will protect" or "You will shelter". "Chayyai" means "my life". Therefore, the verse is a plea for divine protection.
[PSA.64.3] Hide me from the secret of the evil ones, from the trembling of the doers of iniquity. [§]
tas-tee-ray-nee mee-sood meh-ray-eem, mee-rig-shat po-ah-lay ah-ven.
This verse contains several words that require literal translation. "Tas-tee-ray-nee" is a verb meaning "hide me". "Sood" means "secret" or "hiding place". "Meh-ray-eem" is the plural form of a word meaning "evil ones" or "wicked people". "Rig-shat" means "trembling" or "convulsion". "Po-ah-lay" means "doers" or "workers". "Ah-ven" means "iniquity" or "wickedness". The verse is a plea for protection from evil.
[PSA.64.4] Those who have sharpened their tongue like a sword, they have drawn their arrows, a bitter word. [§]
asher shannu kacherev lashonam, darkhu chitzam dabar mar.
This verse uses metaphorical language to describe harsh speech. "asher" means 'who' or 'that'. "shannu" means 'they sharpened'. "kacherev" means 'like a sword'. "lashonam" means 'their tongue'. "darkhu" means 'they drew'. "chitzam" means 'their arrows'. "dabar" means 'word' or 'thing spoken'. "mar" means 'bitter'. The verse describes people who have sharpened their tongues like swords and drawn their words like arrows, and those words are bitter.
[PSA.64.5] The Gods look in secret places completely, and they will suddenly show themselves, and people will not be afraid. [§]
li-rot bam-mistar-im tam, pit-om yo-ru-hu ve-lo yi-ra-u.
This verse describes how the Gods observe in secret, and suddenly show themselves, so that people are not afraid. Let's break down the words: 'li-rot' means 'to see' or 'to look'. 'bam-mistar-im' means 'in the secret places'. 'tam' means 'perfectly' or 'completely'. 'pit-om' means 'suddenly'. 'yo-ru-hu' means 'they will show him/it'. 've-lo' means 'and not'. 'yi-ra-u' means 'they will be afraid'. The subject 'they' is implied, and based on context, refers to people.
[PSA.64.6] They strengthen evil counsel, they tell of hidden traps. They say, "Who will see them?" [§]
yekhazekhu-lamo davar ra ye-sap-ru li-tmon mo-kash-im amru mi yir-eh-lah-mo
This verse describes people strengthening evil counsel, spreading rumors to set traps, and asking who will see them. 'Yekhazekhu' implies strengthening or making firm. 'Davar ra' means 'evil word' or 'evil counsel'. 'Lis-tmon' means 'to hide' or 'to conceal', and 'mo-kash-im' means 'traps' or 'snares'. 'Amru' means 'they said' or 'they speak'. 'Yir-eh-lah-mo' means 'will see them'.
[PSA.64.7] They will seek sacrifices; they will fill desire with hidden things, and the inward parts of a person and a deep heart. [§]
yakh-pes-soo-o-lot tam-nu khefesh mikh-uf-fas v'kerev ish v'lev amok
This verse discusses seeking and searching. "Yakhpesu" means they will seek. "Olot" refers to sacrifices, offerings, or things to ascend. "Tamnu" means they will fill or complete. "Khefesh" is desire, pleasure, or will. "Mikhufas" means hidden or concealed. "Kerev" means the inward parts, or understanding. "Ish" is a person or man. "Lev" means heart. "Amok" means deep or profound. The verse is speaking about seeking offerings while desiring hidden things, and also about inward understanding and deep hearts.
[PSA.64.8] And the Gods lifted up an arrow suddenly; they were struck down. [§]
va-yo-rem e-lo-heem chetz pit-ohm ha-yu mak-ko-tam
This verse describes God sending arrows suddenly, and the result is that they are struck down. 'Va-yo-rem' means 'and he lifted up' or 'and he shot'. 'Eloheem' is the Gods. 'Chetz' is arrow. 'Pit-ohm' means suddenly. 'Ha-yu' means 'they were'. 'Mak-ko-tam' means 'struck down'.
[PSA.64.9] They caused him to stumble with their tongue upon him, all who see in them will be dismayed. [§]
vayakhshiluhu aleimo leshonam yitnodadu kol-ro'e bam
This verse describes people causing someone to stumble with their tongues, and all who see them are dismayed. 'Vayakhshiluhu' means 'they caused him to stumble'. 'Aleimo' means 'upon him'. 'Leshonam' means 'their tongue'. 'Yitnodadu' means 'they will be dismayed'. 'Kol-ro'e' means 'all who see'. 'Bam' means 'in them'.
[PSA.64.10] And all mankind feared, and they told of the work of the Gods, and they understood his doing. [§]
vayiru kol adam vayagidu po'al elohim uma'asehu hischilu
vayiru means 'and they feared'. kol adam means 'all mankind'. vayagidu means 'and they told'. po'al elohim means 'the work of the Gods'. uma'asehu means 'and his doing'. hischilu means 'they understood'. The verse describes a reaction to witnessing divine power, resulting in fear, testimony, and comprehension.
[PSA.64.11] The righteous one will rejoice in Yahveh and take refuge in Him, and all those upright in heart will glorify Him. [§]
yis’mach tzadik ba-Yahveh ve-chasa bo ve-yithallelu kol-yishrei-lev.
This verse describes the righteous rejoicing in Yahveh and taking refuge in Him, and all the upright of heart glorifying Him. “Tzadik” means righteous. “Ba” means in. “Ve” means and. “Bo” means in Him. “Yithallelu” means they will glorify. “Kol” means all. “Yishrei-lev” means upright of heart.
PSA.65
[PSA.65.1] To the chief musician, a Psalm of David, a song. [§]
la-meh-nah-tseh-ach mee-zmore le-da-veed sheer
This verse is a superscription to Psalm 3. 'Le-meh-nah-tseh-ach' is a musical term, indicating the chief musician. 'Mee-zmore' means 'a Psalm'. 'Le-da-veed' means 'to David'. 'Sheer' means 'a song'.
[PSA.65.2] To you is silence praise, the Gods in Zion, and to you will a vow be paid. [§]
lecha dumiyah tehilla elohim betziyon ulecha yeshulam neder
This verse consists of several key words. 'Lecha' means 'to you'. 'Dumiyah' means 'silence'. 'Tehilla' means 'praise'. 'Elohim' is 'the Gods'. 'Betziyon' means 'in Zion'. 'Ulecha' means 'and to you'. 'Yeshulam' means 'will be paid'. 'Neder' means 'vow'. The verse expresses that silence is praise to the Gods in Zion, and to them a vow will be paid.
[PSA.65.3] The hearer of prayer, to you all flesh will come. [§]
shomea tefillah adeyka kol basar yavo
This verse consists of several words. "Shomea" means 'one who hears' or 'hearer'. "Tefillah" means 'prayer'. "Adeyka" is a combination of 'to you' and a form of 'hand' implying 'to your hand' or 'toward you'. "Kol" means 'all' or 'every'. "Basar" means 'flesh', but here is used to represent 'living being' or 'creature'. "Yavo" means 'will come'. Therefore, the verse describes all living beings coming towards God in prayer.
[PSA.65.4] The words of iniquities have grown strong against me. You will cover our transgressions. [§]
div-ray a-von-ot gav-roo me-nee, pish-ay-noo at-tah te-ka-pher-em.
This verse consists of several words. "Divrei" means "words of." "Avonot" means "iniquities" or "wrongdoings." "Gavru" means "have grown strong" or "have prevailed." "Meni" means "against me." "Pisha’einu" means "our transgressions." "Attah" means "you." "Tekaperem" means "you will cover" or "you will atone for". The verse describes the speaker feeling overwhelmed by iniquity and requesting atonement for transgressions.
[PSA.65.5] Blessed is the one whom you choose and draw near, who may dwell in your courts. We will be satisfied with the goodness of your house, holy is your sanctuary. [§]
ash-ray tee-vah-char oo-tee-kah-rev yish-khon kha-tse-ray-kha nees-beh-ah be-toov bay-teh-kha ke-dosh hay-kha-le-kha.
This verse speaks of the blessedness of those chosen and brought near to God’s dwelling. It describes being satisfied with the goodness of God’s house and acknowledging the holiness of God’s sanctuary. The verse uses several terms relating to God’s presence and the benefits of being in relationship with God.
[PSA.65.6] Awesome things in righteousness You answer us, the Gods of our salvation. A trust for all the ends of the earth and distant seas. [§]
nor-aw-oteh beh-tseh-dek tah-ah-neh-nu eh-loh-heem yish-eh-eh-nu meev-takh kol-katz-veh-eh-retz veh-yam re-ho-keem.
This verse speaks of the awesome deeds of God and acknowledges God as the God of salvation. It emphasizes God's trustworthiness for all people, even those at the farthest reaches of the earth and across distant seas. 'Norawt' refers to awesome or dreadful things, implying God's power and majesty. 'Tzehdek' means righteousness or justice. 'Eloheem' is the Gods. 'Yish'eh'nu' is our salvation. 'Mivtakh' means trust or refuge. 'Katzveh' is the ends or limits. 'Eretz' means earth or land. 'Yam' means sea.
[PSA.65.7] The one who prepares mountains with his strength girds himself with might. [§]
mekhin harim bekhoho ne'ezer bigvura
This verse describes God’s power and strength. ‘mekhin’ means ‘one who prepares or makes ready’. ‘harim’ means ‘mountains’. ‘bekhoho’ means ‘with his strength’. ‘ne’ezer’ means ‘one who girds’ or ‘one who equips’. ‘bigvura’ means ‘with might’ or ‘with power’.
[PSA.65.8] The one causing praise roars like seas, the roar of their waves, and a multitude to nations. [§]
mash-bee-akh shawn ya-meem shawn gal-lay-hem vah-ha-mon le-oom-eem.
This verse describes the sound of the seas and the nations. "mash-bee-akh" is a participle meaning "causing to praise" or "declaring". "shawn" means roar, or loud noise. "ya-meem" is seas. "gal-lay-hem" are their waves. "vah-ha-mon" means and the multitude, or noise. "le-oom-eem" means to nations.
[PSA.65.9] And the inhabitants of Ketsavot feared Yahveh’s signs, at the exits of morning and evening, and they trembled. [§]
vayiru yoshve ketsavot meototeycha motzaei boker vaerev tarnin.
This verse describes the inhabitants of Ketsavot being afraid of the signs of Yahveh, both at sunrise and sunset, and how they trembled. 'Vayiru' means 'and they feared'. 'Yoshve' means 'inhabitants of'. 'Ketsavot' is a place name. 'Meototeycha' means 'your signs'. 'Motzaei boker' means 'exits of morning' or sunrise. 'Vaerev' means 'and evening' or sunset. 'Tarnin' means 'they trembled'.
[PSA.65.10] You have visited the earth, and it trembled. You have enriched it with abundance. A river of the Gods is full of waters. You prepare its grain, for thus you have prepared it. [§]
pah-kahd-tah hah-ah-rets vate-shoh-keh-hah rah-baht tah-ah-sher-eh-nah peh-leg eloh-heem mah-leh mah-yeem tah-heen deh-gah-nahm kee-khen teh-hee-neh-hah
This verse describes God's attention to the earth, causing it to flourish and become abundant. It mentions God preparing the rivers and filling them with creatures, and providing grain. The verse concludes by stating that God prepared it in this manner.
[PSA.65.11] Her furrows drink deeply, a stream irrigates her companies. She is drenched by rains, her growth blesses. [§]
teh-lah-meh-hah rah-veh nah-kheh-t geh-doo-deh-hah beer-bee-veem teh-moh-geh-nah tzim-chah-huh teh-vah-rekh.
This verse uses poetic language describing a land being watered and flourishing. "teh-lah-meh-hah" refers to her furrows or channels. "rah-veh" means to be satisfied or drink deeply. "nah-kheh-t" signifies a stream or channel. "geh-doo-deh-hah" means her companies or groups (referring to plants). "beer-bee-veem" means rains. "teh-moh-geh-nah" means to melt or be drenched. "tzim-chah-huh" means her growth or sprout. "teh-vah-rekh" means to bless.
[PSA.65.12] You have crowned the year with your goodness, and your seasons will be full of richness. [§]
ee-tar-ta sh-nat to-vah-teh-kah oo-mahg-ah-leh-kah yir-eh-fun dah-shen.
This verse describes God crowning the year with abundance. "itar" means to crown. "shnat" means year. "tova" means good. "mahgaleh" means circles, implying the seasons. "yir'efoon" means they will be full or satisfied. "dashen" means richness or abundance.
[PSA.65.13] The pleasant places of the wilderness will flourish, and the hills will rejoice; they will be encircled. [§]
yir'e'fu ne'ot mid'bar ve'gil g'va'ot tach'gor'na
This verse describes a flourishing of the wilderness and hills. "yir'e'fu" means 'they will flourish', 'ne'ot' means 'pleasant places' or 'oases', 'mid'bar' means 'wilderness', 've'gil' means 'and the hills will rejoice', 'g'va'ot' means 'hills', and 'tach'gor'na' means 'they will be girded' or 'they will be encircled'. The girding likely refers to being covered in vegetation.
[PSA.65.14] The rich clothed the flock, and the valleys covered with grain, they rejoiced and also they sing. [§]
lavshu karim hattson va'amakim ya'atfu-bar yitro'u'u af-yashiru
This verse describes a scene of prosperity and abundance. "lavshu" means "they clothed." "karim" means "rich" or "wealthy." "hattson" refers to "the flock" or "the sheep." "va'amakim" means "and the valleys." "ya'atfu-bar" means "they cover with grain." "yitro'u'u" means "they rejoice." "af-yashiru" means "also they sing."
PSA.66
[PSA.66.1] To the one leading with uplifted hands, a song, a Psalm. Shout for joy to the Gods, all the earth. [§]
La-menat-zeach shir mizmor. Harieu le-Elohim kol-ha-aretz.
This verse is a Psalm heading and a call to worship. "La-menat-zeach" is likely a musical direction or the name of the choir leader. "Shir mizmor" means 'a song, a Psalm'. "Harieu" is an imperative meaning 'shout for joy' or 'praise loudly'. "Le-Elohim" means 'to the Gods'. "Kol-ha-aretz" means 'all the earth'.
[PSA.66.2] Sing the glory of his name, put the glory of his praise. [§]
Zam-roo kh'-vod-sh'-mo, see-moo kh'-vod t'-hee-la-to
This verse consists of two commands. The first, 'Zam-roo,' means 'Sing!' or 'Make music!'. 'Kh'-vod-sh'-mo' means 'the glory of his name'. The second command, 'see-moo,' means 'Put!' or 'Place!'. 'Kh'-vod t'-hee-la-to' means 'the glory of his praise'.
[PSA.66.3] Say to the Gods how awesome are your works, in the greatness of your power your enemies will acknowledge you. [§]
Imroo leElohim mah norah ma'asecha berov uz'cha yekhashu lecha oyvecha.
This verse is a call to acknowledge the awesome works of the Gods. 'Imroo' means 'say' or 'declare'. 'leElohim' means 'to the Gods'. 'mah norah' means 'how awesome' or 'how terrible' in a reverent sense. 'ma'asecha' means 'your works'. 'berov uz'cha' means 'in the greatness of your power'. 'yekhashu lecha' means 'your enemies will acknowledge you'. 'oyvecha' means 'your enemies'.
[PSA.66.4] All the earth will bow down to you, and sing to you. They will sing your name. Selah. [§]
Kal ha-aretz yishtachavu lecha vi-zammeru lach, yizammeru shimcha selah.
This verse states that all the earth will worship and sing to God, and will sing God's name. ‘Selah’ is a liturgical term with uncertain meaning, often thought to be an instruction for a musical pause or emphasis.
[PSA.66.5] Go and see the works of the Gods. They are terrible and beyond comprehension regarding the sons of man. [§]
lekhoo uree mip’aleh Elohim norah alilah al beneh adam
This verse consists of several parts. "Lekhoo" means 'go'. "Uree" means 'and see'. "Mip’aleh" means 'the works of'. "Elohim" is 'the Gods'. "Norah" means 'terrible' or 'awe-inspiring'. "Alilah" means 'beyond comprehension'. "Al" means 'upon' or 'regarding'. "Beneh" means 'sons of'. "Adam" means 'man'. Thus, the verse directs people to go and see the works of the Gods, which are terrible and beyond comprehension regarding the sons of man.
[PSA.66.6] God transformed the sea to dry land, and they will cross by the river on foot. There we will rejoice in Him. [§]
ha-fak yam le-yabasha banahar ya-avru be-regel sham nismecha-bo.
This verse describes God transforming a sea into dry land, and people crossing it on foot, rejoicing in Him. 'Hafak' means 'to turn over' or 'transform'. 'Yam' means 'sea'. 'Le-yabasha' means 'to dry land'. 'Banahar' means 'in the river' or 'by the river'. 'Ya-avru' means 'they will cross'. 'Be-regel' means 'on foot'. 'Sham' means 'there'. 'Nismecha-bo' means 'we will rejoice in Him'.
[PSA.66.7] The ruler in his strength is forever. His eyes watch among the nations, the rebellious. They shall not lift up for themselves. Selah. [§]
moshel bigvurato olam einav bagoyim titzpenah hasorerim al yarimu lamu selah
This verse describes God’s rule and watchfulness over the nations. “moshel” means ruler. “bigvurato” means in his strength. “olam” means forever. “einav” means his eyes. “bagoyim” means among the nations. “titzpenah” means watches. “hasorerim” means the rebellious. “al yarimu” means they shall not lift up. “lamu” means for themselves. “selah” is a term used in Psalms, possibly indicating a pause or emphasis.
[PSA.66.8] Bless you nations, the Gods of ours, and cause a voice of His praise to be heard. [§]
bar-koo am-eem | el-o-hee-nu ve-hash-mee-oo kol teh-ee-lah-toh
“Bar-koo” is the imperative plural form of the verb “to bless”. “Am-eem” is the plural of “am”, meaning “people” or “nations”. “El-o-hee-nu” is a combination of “El” (God) and a possessive suffix meaning “our”. Thus, “our Gods”. “Ve” is the conjunction “and”. “Hash-mee-oo” is the imperative plural form of the verb “to hear” or “to cause to hear”. “Kol” means “voice”. “Teh-ee-lah-toh” is a combination of “teh-ee-lah” (praise) and a possessive suffix meaning “His”. Thus, “His praise”.
[PSA.66.9] The Gods have preserved our lives in life, and did not give our feet to stumble. [§]
Hasam nafsheinu bachayim velo natan lamot ragleinu.
This verse describes God preserving life and preventing stumbling. "Hasam" means 'to guard' or 'to preserve'. "Nafsheinu" means 'our souls' or 'our lives'. "Bachayim" means 'in life'. "Lo natan" means 'did not give'. "Lamot" means 'to stumble' or 'to fall'. "Ragleinu" means 'our feet'.
[PSA.66.10] For You have tested us, the Gods, You have refined us as a refiner refines silver. [§]
kee-veh-khan-tah-nu eloheem tzar-af-tah-nu kee-tsar-af-kasef
This verse contains several key names and verbs. "kee" means "for" or "because". "veh-khan-tah-nu" means "You have tested us". "eloheem" is the plural form of God, referring to the Gods. "tzar-af-tah-nu" means "You have refined us". "kee-tsar-af-kasef" means "like a refiner of silver". The verse speaks of God testing and refining people, comparing this process to the refining of silver.
[PSA.66.11] Have you brought us into the stronghold, have you set a crushing at our loins? [§]
haveta-nu bametzudah, samta muakah bmatnei-nu.
This verse uses several words that require literal translation. "haveta-nu" is a verb form meaning "have you brought us". "bametzudah" means "in the stronghold". "samta" means "you have set". "muakah" means "a crushing". "bmatnei-nu" means "at our loins". The verse appears to be a lament, describing a situation where someone has been brought into a difficult place and feels oppressed.
[PSA.66.12] You harnessed humanity over us. We came through fire and through water, and the Gods brought us to abundance. [§]
hir-kav-tah e-nosh le-rosh-eh-nu ba-anu-ba-esh oo-va-mayim va-to-tzee-einu la-re-va-yah.
This verse describes God’s power and deliverance. ‘Hir-kav-tah’ means ‘you have harnessed’ or ‘you have ridden’. ‘E-nosh’ means ‘humanity’. ‘Le-rosh-eh-nu’ means ‘to our head’ or ‘over us’. ‘Ba-anu-ba-esh’ means ‘we came in fire’. ‘Oo-va-mayim’ means ‘and in water’. ‘Va-to-tzee-einu’ means ‘and you brought us out’. ‘La-re-va-yah’ means ‘to abundance’ or ‘to refreshment’.
[PSA.66.13] I will come into your house with offerings. I will pay to you my vows. [§]
avoh baytechah be'olot ashalem lecha nedarai
This verse contains several key words. "Avoh" means "I will come". "Baytechah" means "into your house". "Be'olot" means "with offerings". "Ashalem" means "I will pay". "Lecha" means "to you". "Nedarai" means "my vows". The verse describes someone intending to fulfill a promise by going to God’s house with sacrifices.
[PSA.66.14] That my lips were cleaved, and my mouth spoke when I was in distress. [§]
asher-patsu s’fatay v’diber-pi ba’tzar-li
This verse describes a situation where someone’s lips were cleaved and their mouth spoke in distress. ‘Asher’ means ‘that’ or ‘which’. ‘Patsu’ means ‘to cleave’ or ‘to split’. ‘S’fatay’ is ‘my lips’ (dual form). ‘V’diber’ means ‘and spoke’. ‘Pi’ means ‘my mouth’. ‘Ba’tzar-li’ means ‘in distress to me’ or ‘when I was in distress’. The verse describes a state of extreme emotional or physical hardship that caused someone to speak.
[PSA.66.15] Burnt offerings of fats I will raise to you, with incense of rams. I will make cattle with male goats. Selah. [§]
‘olot mechim a‘aleh-lakh ‘im-qetoret ‘eilim e’eseh bakar ‘im-‘attudim selah.
This verse describes offerings to be made to the Gods. ‘Olot are burnt offerings, mechim are fats, and qetoret is incense. ‘Eilim are rams and ‘attudim are male goats or young bulls. The speaker intends to offer these sacrifices to Yahveh. ‘Ese literally means ‘I will do’ and here means ‘I will make’.
[PSA.66.16] Come, listen, and I will recount all that the Gods have done for my soul. [§]
lekhoo-shih-may-oo va-ah-sahf-rah kol-yih-ray-ee el-oh-heem ah-sher ah-sah-lah leh-nahf-shee.
This verse begins with an exhortation to listen. It then states the speaker will recount all that the Gods have done for their soul. 'Lekhoo' means 'to you' or 'come'. 'Shimeu' is the imperative form of 'to hear', meaning 'listen'. 'Va'asahfra' means 'and I will recount'. 'Kol' means 'all'. 'Yirei' means 'those who fear'. 'Elohim' means 'the Gods'. 'Asher' means 'that' or 'which'. 'Asah' means 'did' or 'made'. 'Lnafshi' means 'for my soul'.
[PSA.66.17] To God my mouth called, and exaltation is under my tongue. [§]
El-ay-oo pee-kah-rah-tee ve-ro-mam tah-khat lesh-o-nee.
This verse consists of several parts. "El-ay-oo" is a combination of 'El' (God) and a pronoun, meaning 'to God'. "Pee-kah-rah-tee" means 'my mouth called'. "Ve" means 'and'. "Ro-mam" means 'exalted'. "Tah-khat" means 'under' or 'beneath'. "Lesh-o-nee" means 'my tongue'. Therefore, the verse speaks of calling upon God and having exaltation under one's tongue.
[PSA.66.18] If I have seen iniquity in my heart, my Lord will not hear. [§]
Aven im-ra'iti b'libbi, lo yishma Adonai.
This verse expresses a desire for purity of heart and a plea for God to hear and accept it. "Aven" means iniquity or wickedness. "Im" means if. "Ra'iti" means I have seen. "B'libbi" means in my heart. "Lo yishma" means will not hear or will not listen. "Adonai" means my Lord.
[PSA.66.19] Indeed, the Gods heard and listened to my prayer. [§]
ʼakhen shamah Elohim hiqshiv bekhol tefillati.
ʼAkhen means ‘indeed’ or ‘surely’. Shamah means ‘heard’. Elohim refers to ‘the Gods’. Hiqshiv means ‘listened’. Bekhol means ‘in’ or ‘to’ regarding sound. Tefillati means ‘my prayer’. This verse asserts that the Gods heard and listened to my prayer.
[PSA.66.20] Blessed are the Gods that have not removed my prayer and his loving kindness from me. [§]
Baruch Elohim asher lo hesiir tfilati vechasdo me'itti.
“Baruch” means blessed. “Elohim” refers to the Gods. “Asher” means that or which. “Lo” is a negative, meaning not. “Hesiir” means removed or taken away. “Tfilati” is my prayer. “Ve” means and. “Chasdo” is his loving kindness. “Me’itti” is from me.
PSA.67
[PSA.67.1] To the one who overcomes, with stringed instruments, a Psalm, a song. [§]
lam’natz’each bin’ginot mizmor shir
This verse is a musical heading to a Psalm. ‘lam’natz’each’ means ‘to the one who overcomes’ or ‘to the director of music’. ‘bin’ginot’ means ‘with stringed instruments’. ‘mizmor’ means ‘Psalm’. ‘shir’ means ‘song’.
[PSA.67.2] The Gods may grant us favor and may the Gods bless us. May the Gods illuminate their face with us. Selah. [§]
Elohim yechanenu viyvarechenu ya'er panav itanu selah.
Elohim is a plural form, referring to the Gods. Yechanenu means "may the Gods grant us favor". Viyvarechenu means "and may the Gods bless us". Ya'er panav means "may the Gods illuminate their face". Itanu means "with us". Selah is a term of uncertain meaning, often interpreted as a musical or liturgical direction, possibly meaning "pause" or "lift up".
[PSA.67.3] To know in the land your way, among all nations your salvation. [§]
la-da-at ba-a-retz dar-ke-kha, be-khol-go-yim yeshu-a-tekha.
This verse contains several key names and words. "la-da-at" means "to know". "ba-a-retz" means "in the land". "dar-ke-kha" is a possessive form meaning "your way". "be-khol-go-yim" means "among all nations". "yeshu-a-tekha" is your salvation.
[PSA.67.4] The peoples will confess to you, the Gods. The peoples, all of them, will confess to you. [§]
yo-doo-kah ah-meem elo-heem yo-doo-kah ah-meem koo-lahm
This verse consists of two parallel clauses. "yoodoo-kah" means "they will confess to you". "ah-meem" means "peoples" or "nations". "elo-heem" is "the Gods". "koo-lahm" means "all". The verse speaks of nations confessing to the Gods.
[PSA.67.5] They will rejoice and sing for the nations, because Yahveh will judge the nations with uprightness, and for the nations on the Earth you will offer comfort. Selah. [§]
yis’m’chu vi-ran’nu l’um’mim ki-tish-pot am’mim mi-shor u-l’um’mim ba-aretz tan-chem se-lah.
This verse describes rejoicing and singing for the nations because Yahveh will judge the nations justly and comfort them on Earth. ‘Yis’m’chu’ means ‘they will rejoice’. ‘Vi-ran’nu’ means ‘and sing’. ‘L’um’mim’ means ‘for the nations’. ‘Ki-tish-pot’ means ‘because you will judge’. ‘Am’mim’ means ‘the nations’. ‘Mi-shor’ means ‘justly’ or ‘with uprightness’. ‘U-l’um’mim’ means ‘and for the nations’. ‘Ba-aretz’ means ‘on the Earth’. ‘Tan-chem’ means ‘you will comfort’. ‘Se-lah’ is a musical notation, a pause for thought or emphasis.
[PSA.67.6] The peoples will confess to you, the Gods. The peoples, all of them, will confess to you. [§]
yo-doo-kah ah-meem elo-heem yo-doo-kah ah-meem koo-lahm
This verse consists of two parallel clauses. "yoodoo-kah" means "they will confess to you". "ah-meem" means "peoples" or "nations". "elo-heem" is "the Gods". "koo-lahm" means "all". The verse speaks of nations confessing to the Gods.
[PSA.67.7] The land gave its produce. May Yahveh bless us, the Gods, our Gods. [§]
Eretz natnah yevulah yahveh yevarekh-nu Elohim Eloheinu.
Eretz means land or earth. Natnah means gave. Yevulah means produce or fruit. Yahveh is the proper name of God. Yevarekh means bless. Nu means us. Elohim is 'the Gods', used as a plural of majesty. Eloheinu means 'our Gods'.
[PSA.67.8] May the Gods bless us, and may all the ends of the earth fear him. [§]
yivarkhenu Elohim v'yiru oto kol-apsei-aretz.
This verse contains the words 'yivarkhenu' which means 'may they bless us', 'Elohim' meaning 'the Gods', 'v'yiru' meaning 'and may they fear', 'oto' meaning 'him', and 'kol-apsei-aretz' meaning 'all the ends of the earth'. 'Aps' means 'end' and 'aretz' means 'earth'.
PSA.68
[PSA.68.1] To the chief musician, to David, a psalm, a song. [§]
la-men-at-se-akh le-da-veed miz-mor shir
This verse is a superscription to Psalm 3. 'Le-men-at-se-akh' is a musical term indicating the chief musician. 'Le-da-veed' means 'to David'. 'Miz-mor' signifies a psalm, and 'shir' means a song.
[PSA.68.2] Let God arise, let the Gods scatter his enemies, and let those who hate him flee from his face. [§]
Ya-koom Elo-heem ya-foo-tsoo oy-vayv ve-ya-noosoo me-sa-ne-ayv mi-pa-nav.
This verse describes God arising and scattering his enemies. "Yakoom" means "let him arise". "Elohim" is the Gods. "Ya-footsoo" means "let them scatter". "Oy-vayv" means "his enemies". "Ve-ya-noosoo" means "and let them flee". "Me-sa-ne-ayv" means "those who hate him". "Mi-pa-nav" means "from his face".
[PSA.68.3] As smoke flows, it will flow, as melting fat vanishes before fire, so the wicked will perish before the Gods. [§]
ke-hin-doff ah-shahn ti-ndoff ke-hee-mess do-nahg mee-peh-nee-esh yo-av-doo re-shah-eem mee-peh-nee el-o-heem.
This verse uses imagery of smoke and melting to describe the fate of the wicked before the Gods. 'ke-hin-doff' means 'as smoke flows'. 'ah-shahn' means 'smoke'. 'ti-ndoff' means 'it flows'. 'ke-hee-mess' means 'as melting'. 'do-nahg' means 'fat' or 'resin', used here metaphorically for something that melts. 'mee-peh-nee-esh' means 'before fire'. 'yo-av-doo' means 'they will perish'. 're-shah-eem' means 'the wicked'. 'mee-peh-nee el-o-heem' means 'before the Gods'.
[PSA.68.4] And the righteous ones will rejoice, they will exult before the Gods, and they will leap for joy in joy. [§]
ve-tzadikim yis-me-chu ya-el-tzu lif-nei elo-him ve-ya-si-su be-sim-cha.
This verse describes the reaction of the righteous to God. 've' means 'and'. 'tzadikim' is the plural of 'tzadik', meaning 'righteous ones'. 'yis-me-chu' means 'they will rejoice'. 'ya-el-tzu' means 'they will exult'. 'lif-nei' means 'before'. 'elo-him' is 'the Gods'. 've' means 'and'. 'ya-si-su' means 'they will leap for joy'. 'be-sim-cha' means 'in joy'.
[PSA.68.5] Sing to the Gods, psalm His name, exalt to the rider in the plains, in Yahveh is His name, and rejoice before Him. [§]
Shiroo lo Elohim zamru shmo sollu la rochev ba'aravot be Yahveh shmo ve'ilzu lifanav.
This verse is a call to worship. "Shiroo" means sing. "Elohim" refers to the Gods. "Zamru" means psalm or make music to. "Shmo" means His name. "Sollu" means lift up or exalt. "La rochev" means to the rider. "Ba'aravot" means in the plains or wilderness. "Be Yahveh" means in Yahveh. "Ve'ilzu" means and rejoice. "Lifanav" means before Him.
[PSA.68.6] My father is to orphans and judge to widows, the Gods in dwelling of his holy place. [§]
avi yitomim vedayyan almanot elohim bimeon kadsho.
avi means 'my father'. yitomim means 'orphans'. vedayyan means 'and judge'. almanot means 'widows'. elohim means 'the Gods'. bimeon means 'in dwelling'. kadsho means 'his holy place'. This verse describes God as the father of orphans and the judge of widows, residing in his holy place.
[PSA.68.7] The Gods cause the solitary ones to dwell in houses, bringing out prisoners with strength. But rebels dwell in a desert. [§]
Elohim moshib yechidim bayitah motzi asirim bachosharot ach sorerim shachnu tzechichah.
Elohim is a plural form of El, meaning 'the Gods'. Moshib means 'He causes to dwell' or 'He establishes'. Yechidim means 'solitary ones' or 'unique ones'. Bayitah means 'in a house' or 'within dwellings'. Motzi means 'He brings out'. Asirim means 'prisoners'. Bachosharot means 'with strength' or 'in vigor'. Ach means 'but' or 'only'. Sorerim means 'rebels' or 'transgressors'. Shachnu means 'they dwell'. Tzechichah means 'a desert' or 'dryness'.
[PSA.68.8] The Gods, when you went out before your people, in your steps in the wilderness, Selah. [§]
Elohim be-tse-atcha li-fnei am-mecha be-tsa-adcha bi-ye-shi-mon se-lah
Elohim is 'the Gods', be-tse-atcha means 'when you went out', li-fnei means 'before', am-mecha means 'your people', be-tsa-adcha means 'in your steps', bi-ye-shi-mon means 'in the wilderness', and se-lah is a liturgical marker with uncertain meaning, often translated as 'Selah'.
[PSA.68.9] The land trembled, and also the heavens dripped from the presence of the Gods. This is Sinai, from the presence of the Gods, the Gods of Israel. [§]
Eretz ra'asha | af-shamayim natfu mi-pnei Elohim ze Sinai mi-pnei Elohim Elohei Yisrael.
Eretz means land or earth. Ra'asha means to shake or tremble. Af-shamayim means also the heavens or skies. Natfu means to drip or leak. Mi-pnei means from the presence of or before. Elohim means the Gods. Ze means this. Sinai refers to Mount Sinai. Elohei is a possessive form meaning belonging to the Gods. Yisrael is the name of a people, or Israel.
[PSA.68.10] Rain of freewill offerings you wave, the Gods, your inheritance, and is weary, you have fashioned it. [§]
geshem nedavot tanif elohim nachalatka venilea ata konanta
geshem means rain, nedavot means freewill offerings or voluntary contributions, tanif means to wave or brandish, elohim means the Gods, nachalatka means your inheritance, venilea means and is weary, ata means you, konanta means you have fashioned or created it.
[PSA.68.11] Your creatures will dwell within it; you will prepare with your goodness for the poor, the Gods. [§]
khah-yah-teh-kah yash-voo-beh tah-kheen beh-toh-vah-teh-kah leh-ah-nee elohim
This verse describes providing a dwelling for the poor. "khah-yah-teh-kah" means "your creatures" or "your living beings". "yash-voo-beh" means "they will dwell". "tah-kheen" means "you will prepare". "beh-toh-vah-teh-kah" means "with your goodness". "leh-ah-nee" means "for the poor". "elohim" means "the Gods".
[PSA.68.12] My Lord will give a word, through the announcers, a great host. [§]
Adonai yitten-omer ham'vassarot tzava rav.
Adonai means "my Lord". Yitten means "will give". Omer means "a word" or "a saying". Ham'vassarot means "the announcers" or "those who proclaim". Tzava means "host" or "army". Rav means "great" or "many". The verse speaks of my Lord giving a word through a great host of announcers.
[PSA.68.13] The kings of armies will tremble, they will tremble, and the house will divide the spoil. [§]
mal'khey tsevahot yidodon yidodon u'nevat bayit tekhalleq shalal.
This verse describes kings of armies trembling and a house dividing spoil. 'Mal'khey' means kings. 'Tsevahot' means armies. 'Yidodon' is a reduplication of the root 'dad', meaning to tremble or shake, appearing twice for emphasis. 'U'nevat' means the house of. 'Bayit' means house. 'Tekhalleq' means to divide. 'Shalal' means spoil, plunder, or booty.
[PSA.68.14] If you lie between lips as wings of a dove covered with silver, and her limbs are carved with jade. [§]
Im-tishkəvon beyn shəfatayim kənəfey yonah neḥfāh baḵesef və’evrōtēhā biraqraq ḥārûṣ.
This verse uses poetic language to describe the beauty and gentleness of the beloved. It compares their lips to wings of a dove, covered in silver and carved with jade. 'Im' means 'if'. 'Tishkəvon' means 'you lie'. 'Beyn' means 'between'. 'Shəfatayim' means 'lips'. 'Kənəfey' means 'wings of'. 'Yonah' means 'dove'. 'Neḥfāh' means 'covered'. 'Baḵesef' means 'with silver'. 'Və’evrōtēhā' means 'and her limbs/sides'. 'Birarqraq' means 'with jade'. 'Ḥārûṣ' means 'engraved/carved'.
[PSA.68.15] When the mountainous one disperses kings in it, snow will fall on Tzalmon. [§]
be-pa-res shaddai melachim bah tashleg be-tzalmon
This verse describes a scene involving 'Shaddai' and kings, with snow falling on 'Tzalmon'. 'Shaddai' is generally understood as 'the Almighty', but is literally 'the mountainous one'. 'Melachim' is the plural of 'melech', meaning 'king'. 'Bah' means 'in her' or 'in it', and is referring to a land or region. 'Tashleg' means 'it will snow'. 'Be-tzalmon' means 'on Tzalmon', where Tzalmon is a place name.
[PSA.68.16] The mountain of the Gods, the mountain of Bashan, the mountain of height, the mountain of Bashan. [§]
har-eloheem har-bashan har-gavnoonim har-bashan
This verse consists of a repetition emphasizing the Mountain of Bashan. 'Har' means 'mountain'. 'Eloheem' is the plural form of 'El' meaning 'the Gods'. 'Gavnoonim' refers to the mountains of height or grandeur, suggesting a particularly prominent or elevated part of the range. The repetition of 'har-bashan' frames the descriptive element.
[PSA.68.17] Why do the mountains leap? The proud mountains, the Gods desire them as a place to dwell. Also, Yahveh will dwell forever. [§]
lamah teratzdon harim gavnunim hahar hamad Elohim leshivto af-Yehaveh yishkon lanetzach.
This verse asks why the mountains leap. The mountains are described as 'gavnunim' which suggests they are proud or haughty. The verse then states that 'the Gods' desire the mountain as a place to dwell. Finally, it states that Yahveh will dwell forever.
[PSA.68.18] The chariot of the Gods is myriads, thousands of brilliance; my Lord is in them, Sinai in holiness. [§]
rekhev Elohim ribbotayim alfey shin'an Adonai bam Sinai bakodesh
rekhev means chariot. Elohim is 'the Gods'. ribbotayim means myriads, or countless numbers. alfey means thousands. shin'an means brilliance or splendor. Adonai is 'my Lord'. bam means in them. Sinai is the name of a mountain. bakodesh means in holiness.
[PSA.68.19] You have ascended to the heights; you have led away captivity; you have received gifts from humankind, and even from rebels, to dwell as Yahveh, the Gods. [§]
ʿalitā lamarôm shavitā shevî laqaḥtā mattānôt bā’āḏām ve’af sōrĕrîm liškōn yāh veh elōhîm.
This verse describes God’s ascent to the heights, taking captives and receiving gifts from humanity, even from rebellious people, to dwell as Yahveh, the Gods.
[PSA.68.20] Blessed is my Lord, day by day He loads us with the God of our salvation. Selah. [§]
Baruch Adonai yom yom ya’amas-lanu ha’El yeshu’ateinu selah.
“Baruch” means blessed. “Adonai” means my Lord. “Yom yom” means day by day. “Ya’amas-lanu” means He loads us. “Ha’El” means the God. “Yeshu’ateinu” means our salvation. “Selah” is a liturgical marker with uncertain meaning, often understood as a pause or emphasis.
[PSA.68.21] The God is to us God for salvations, and to Him my Lord for death deliverances. [§]
HaEl lanu El l’moshuaot v’leihoih Adonai lamavet tosaot.
This verse contains several names for God and descriptive terms. 'HaEl' means 'the God'. 'lanu' means 'to us'. 'El' means 'God'. 'l’moshuaot' means 'for salvations'. 'v’leihoih' means 'and to Him'. 'Adonai' means 'my Lord'. 'lamavet' means 'for death'. 'tosaot' means 'deliverances'. The verse speaks of God as a source of salvation and deliverance, even in the face of death.
[PSA.68.22] But the Gods will crush the head of their enemies, the crown of the head of one walking in their guilt. [§]
akh-e-lo-heem yim-khatz re-osh oy-vav-eev kahd-kod say-ahr mee-teh-hal-lekh bah-ah-shah-mahv
This verse contains several key names and words. "Akh" means 'but' or 'however'. "Elohim" is 'the Gods' (plural). "Yim-khatz" is a verb meaning 'will crush'. "Re-osh" means 'head'. "Oy-vav-eev" means 'enemies' (plural). "Kahd-kod" means 'crown of the head' or 'vertex'. "Say-ahr" means 'hair'. "Mee-teh-hal-lekh" means 'walking'. "Bah-ah-shah-mahv" means 'in guilt' or 'with transgressions'. Therefore, the verse speaks of the Gods crushing the heads of enemies, and those who walk in guilt.
[PSA.68.23] My Lord said from Bashan, "I will return, I will return from the depths of the sea." [§]
Amar Adonai mi Bashan ashiv, ashiv mim'tsulot yam.
This verse consists of a statement made by 'Adonai', coming from Bashan, declaring a return or restoration, specifically from the depths of the sea. 'Amar' means 'said', 'Adonai' means 'my Lord', 'mi' means 'from', 'Bashan' is a place name, 'ashiv' means 'I will return' or 'I will restore', and 'mim'tsulot yam' means 'from the depths of the sea'. The repetition of 'ashiv' emphasizes the certainty of this return.
[PSA.68.24] For the sake of you crushing your foot in blood, the tongues of your dogs from enemies from it. [§]
le-ma-an ti-me-khatz rag-le-kha be-dam le-shon kle-ve-kha mei-oy-vim mi-neh-hu
This verse uses several key terms. "le-ma-an" means "for the sake of" or "in order that". "ti-me-khatz" means "you crush". "rag-le-kha" means "your foot". "be-dam" means "in blood". "le-shon" means "tongue". "kle-ve-kha" means "of your dogs". "mei-oy-vim" means "from enemies". "mi-neh-hu" means "from it/him". The verse describes a scenario involving the crushing of a foot in blood, and the tongues of dogs amongst enemies.
[PSA.68.25] They saw your ways, the Gods. They saw the ways of my God, my king, in the holy place. [§]
ra'u halikhotekha elohim halikhot eli malkhi baqodesh
This verse contains several key names and words. "ra'u" means "saw". "halikhotekha" means "your goings" or "your ways". "elohim" is "the Gods". "eli" means "my God". "malkhi" means "my king". "baqodesh" means "in the holy place". The verse describes someone seeing the ways of the Gods, and the ways of their own God and King in the holy place.
[PSA.68.26] Before the singers, after the stringed instrument players, among the young women, let the tambourine players be. [§]
kidmoo sharim achar nogneem betoch alamot tofefot
This verse describes a procession or arrangement of people in a musical setting. "Kidmoo" means "before" or "in front of". "Sharim" is the plural of "shir," meaning "singers". "Achar" means "after" or "behind". "Nogneem" is the plural of "nagan," meaning "stringed instrument players". "Betoch" means "among" or "within". "Alamot" is plural and refers to young women, maidens, or virgins. "Tofefot" is the plural of "tof," meaning "tambourine players". The verse describes an order of singers followed by musicians with tambourines among young women.
[PSA.68.27] In assemblies, bless the Gods, Yahveh, from the source of Israel. [§]
bə-maḵ-hə-lōt bār-ḵū ĕ-lō-hīm yə-ho-vāh mim-qōr yiś-rā-ʾēl.
This verse appears to be a call to bless the Gods, Yahveh, from the source of Israel. "bə-maḵ-hə-lōt" means 'in assemblies'. "bār-ḵū" is a command to bless. "ĕ-lō-hīm" refers to 'the Gods' as a plural form. "yə-ho-vāh" is the name 'Yahveh'. "mim-qōr" means 'from the source'. "yiś-rā-ʾēl" means 'Israel'.
[PSA.68.28] There Benjamin, young and a leader, the leaders of Judah appointed. The leaders of Zebulun, the leaders of Naphtali. [§]
Sham Binyamin tsair rodem sarei Yehudah rigmatam sarei Zevulun sarei Naphtali.
This verse lists the leaders assigned to different tribes. 'Sham' likely means 'there' or 'there he put'. 'Binyamin' is the name Benjamin. 'Tsair' means young. 'Rodem' is a term likely referring to leadership or being a leader. 'Sarei' means 'leaders of'. 'Yehudah' is the name Judah. 'Rigmatam' suggests they were assigned or appointed. 'Zevulun' is the name Zebulun, and 'Naphtali' is the name Naphtali.
[PSA.68.29] Command your Gods, your strength, this strength, the Gods, this you have worked for us. [§]
tsiv-vah elo-hey-kha uz-zekh-ha uz-zah eloh-eem zoo pa-al-tah la-nu.
This verse uses several important names for God. "Eloheykha" means "your Gods". "Uz" means "strength". "Elohim" means "the Gods". "Zoo" means "this". "Pa'alta" means "you have worked". "Lanu" means "for us". The verse is a command or statement about the strength and action of the Gods for the people.
[PSA.68.30] From your palace, kings will bring gifts to you upon Jerusalem. [§]
may-hay-chal-kha al-yer-oo-sha-lim le-kha yo-vee-loo mel-a-kheem sha-ee
This verse describes a procession bringing tribute to God. "may-hay-chal-kha" refers to "from your palace." "yer-oo-sha-lim" means "Jerusalem." "le-kha" means "to you." "yo-vee-loo" means "they will bring." "mel-a-kheem" means "kings." "sha-ee" is a gift or tribute.
[PSA.68.31] A rebuke to the beast among the reeds, a gathering of powerful ones among the calves of the nations, who are reclining among silver desires, whose cravings are for the peoples. [§]
geh-ar khay-yat kah-neh ah-dat ah-vee-rim beh-ehg-lay am-eem meet-rah-fehs beh-rats-ee-kasef bee-zar am-eem qrah-voh-t yeh-khpah-tsoo.
This verse describes a rebuke of a beast among reeds, a gathering of powerful ones among the calves of the nations, who are reclining among silver desires, and whose cravings are for the peoples. 'Geh-ar' means to rebuke or scold. 'Khay-yat' is a beast or wild animal. 'Kah-neh' means reed or cane. 'Ah-dat' signifies a gathering or assembly. 'Ah-vee-rim' means powerful or mighty ones. 'Ehg-lay' means calves. 'Am-eem' means nations or peoples. 'Meet-rah-fehs' means reclining or lounging. 'Rats-ee-kasef' is a desire for silver. 'Bee-zar' means among. 'Qrah-voh-t' signifies cravings or desires. 'Yeh-khpah-tsoo' means they crave or desire.
[PSA.68.32] Ethiopians come from Egypt; Cush rushes his hands to the Gods. [§]
ye’ethayu khashmannim minni mitzrayim kush taritz yadayv le’elohim.
This verse describes Cush rushing his hands to the Gods. 'Ye’ethayu' is a verb meaning 'they come'. 'Khashmannim' refers to Ethiopians. 'Minni' means 'from'. 'Mitzrayim' is Egypt. 'Kush' is a proper noun referring to a person or land. 'Taritz' means 'to run or rush'. 'Yadayv' means 'his hands'. 'Le’elohim' means 'to the Gods'.
[PSA.68.33] The kingdoms of the earth, sing to the Gods. Praise my Lord. Selah. [§]
mam-lek-hot ha-ah-rets shi-roo le-eh-lo-heem zam-roo ah-do-nai seh-lah.
This verse addresses kingdoms of the earth and calls them to sing to the Gods and praise my Lord. ‘Selah’ is a musical term with an uncertain meaning, often interpreted as a pause or emphasis.
[PSA.68.34] The rider in the skies of ancient skies, behold, will give with their voice a voice of strength. [§]
la-ro-khev bi-sh-may-mee sh-may-kee-kedem hey-n yee-ten be-ko-lo ko-ol oz
This verse describes someone riding in the skies of the ancient skies. It states that this being will give forth a voice of strength with their voice. 'rokev' means rider. 'shameem' is skies. 'kedem' means ancient. 'yitten' means to give. 'kol' means voice. 'oz' means strength.
[PSA.68.35] Give strength to the Gods over Israel, his pride, and his power is in the heavens. [§]
tenu oz leElohim al Yisrael ga’avto ve’uzo bashachakim
This verse uses several names for God. “Elohim” is a plural form, referring to the Gods. “Yisrael” is Israel. The verse is commanding strength or power to be given to the Gods over Israel. It also attributes pride to Israel and power to the heavens.
[PSA.68.36] Awe-inspiring are the Gods, from your sanctuary, God of Israel is He, giving strength and power to the people. Blessed are the Gods. [§]
No-rah Elohim mim-mik-dash-ay-cha El Yis-ra-el hu no-ten oz v'ta-atz-u-mot la-am ba-ruch Elohim.
This verse describes God as awe-inspiring and powerful, specifically referencing God's strength given to the people of Israel. 'Norah' means 'awe-inspiring' or 'terrible' in the sense of inspiring reverence. 'Elohim' is a plural form, and here, given the context, refers to the Gods. 'Mikdashaycha' means 'your sanctuary'. 'El Yisrael' literally means 'God of Israel'. 'Hu' means 'He'. 'Noten' means 'gives'. 'Oz' means 'strength'. 'V'taatzumot' means 'and power'. 'La-am' means 'to the people'. 'Baruch Elohim' means 'Blessed are the Gods'.
PSA.69
[PSA.69.1] To the one who prevails, upon the lilies, to David. [§]
lam'natsach al-shoshanim l'david
This is a musical direction and dedication. 'Lam'natsach' means 'to the conqueror' or 'to the one who prevails'. 'Al-shoshanim' means 'upon the lilies'. 'L'david' means 'to David'. The phrase 'upon the lilies' is thought to refer to a musical instrument or a style of playing, or perhaps the musicians themselves.
[PSA.69.2] Save me, the Gods, for waters have come up to my soul. [§]
ho-shi-ay-ay-nee el-o-heem kee bah-oo mah-yim ad-nafesh
This verse consists of several words. "hoshiayeni" means 'save me'. "eloheem" is a plural form, signifying 'the Gods'. "kee" translates to 'for' or 'because'. "bah-oo" means 'they came'. "mah-yim" is the plural of 'water', meaning 'waters'. "ad-nafesh" means 'to the soul' or 'up to the soul'.
[PSA.69.3] I sank in the midst of the deep, and there is no standing. I came into the depths of waters, and the wave overwhelmed me. [§]
tava'ti | biyaven metzulah ve'ein ma'amad ba'ati bima'amakei-mayim veshibolet shtafatani.
This verse describes a feeling of being overwhelmed and sinking into deep waters. "Tava'ti" means 'I sank'. "Biyaven metzulah" refers to 'in the midst of the deep'. "Ve'ein ma'amad" means 'and there is no standing' or 'no footing'. "Ba'ati bima'amakei-mayim" means 'I came into the depths of waters'. "Veshibolet shtafatani" means 'and the wave overwhelmed me'.
[PSA.69.4] I have labored in my calling, my throat is scorched, my eyes are consumed. I long for the Gods. [§]
ya-ga-tee be-ko-ree ni-char ge-ro-nee ka-loo eh-nai mi-ya-chel le-eh-lo-hai
This verse expresses weariness and longing for God. "Ya-ga-tee" means I have labored or toiled. "Be-ko-ree" is 'in my calling', or 'in my cry'. "Ni-char" means 'was scorched', or 'was burned'. "Ge-ro-nee" is 'my throat'. "Ka-loo" means 'were consumed' or 'are finished'. "Eh-nai" is 'my eyes'. "Mi-ya-chel" means 'I wait', or 'I long'. "Le-eh-lo-hai" means 'for the Gods'.
[PSA.69.5] Numerous have become the hairs of my head, those who hate me without cause have constricted my constraints. My false enemies, because I have not stolen, then I will repay. [§]
rabu mish’arot roshi sonei chinam atzmu matzmitai oyvai sheker asher lo-gazalti az ashiv.
This verse describes the psalmist’s distress and affirmation of innocence. "rabu" means "were numerous". "mish’arot roshi" means "the hairs of my head" – an idiom for aging due to worry. "sonei chinam" means "those who hate without cause". "atzmu matzmitai" means "they have constricted my constrictions" – meaning they have tightened the noose around me. "oyvai sheker" means "my false enemies". "asher lo-gazalti" means "because I have not stolen". "az ashiv" means "then I will repay".
[PSA.69.6] The Gods, you knew my foolishness, and my transgressions are not hidden from you. [§]
Elohim ata yada'ta le'ivalti ve'ashmotai mimcha lo nichhadu.
Elohim is the plural form of El, meaning 'the Gods'. Ata means 'you'. Yada'ta means 'you knew'. Le'ivalti means 'my foolishness'. Ve is 'and'. Ashmotai means 'my transgressions'. Mimcha means 'from you'. Lo nichhadu means 'are not hidden'. This verse speaks of God's complete knowledge of a person's failings.
[PSA.69.7] Let not those who hope in my Lord Yahveh of hosts be put to shame. Let not those who seek you, God of Israel, be disgraced. [§]
al-yevoshu biy kovecha Adonai Yahveh tzevaot al-yikkalmu biy mevakshecha Elohey Yisrael.
This verse is a plea that those who hope in and seek God not be put to shame. 'al' means 'not', 'yevoshu' means 'be ashamed', 'kovecha' means 'those who hope in you', 'Adonai' means 'my Lord', 'Yahveh' is the proper name of God, 'tzevaot' means 'of hosts' or 'armies', 'yikkalmu' means 'be disgraced', 'mevakshecha' means 'those who seek you', and 'Elohey Yisrael' means 'God of Israel'.
[PSA.69.8] For upon you I have borne disgrace, covering shame upon my face. [§]
ki-a-ley-cha na-sa-ti cher-pah kis-tah ke-lee-mah pah-nai
This verse consists of several parts. 'Ki' means 'for' or 'because'. 'Aleycha' means 'upon you'. 'Nasati' means 'I have carried' or 'I have borne'. 'Cherpah' means 'reproach' or 'disgrace'. 'Kis-tah' means 'covered'. 'Ke-lee-mah' means 'shame'. 'Panai' means 'my face'. Therefore, the verse is stating a reason for something, relating to bearing disgrace and covering shame on the speaker’s face.
[PSA.69.9] I was strange to my brothers, and a stranger to the sons of my mother. [§]
muzar hayiti le'echai venachri livnei imi
This verse expresses a feeling of alienation from family. 'Muzar' means strange or unusual. 'Hayiti' means 'I was'. 'Le'echai' means 'to my brothers'. 'Venachri' means 'and a stranger'. 'Livnei imi' means 'to the sons of my mother', or 'to my relatives'.
[PSA.69.10] For the zeal of your house has consumed me, and the insults of those who insult you have fallen upon me. [§]
kee-keen-at bayt-cha ah-cha-lah-nee ve-cher-pot cho-ref-cha naf-loo ah-lai.
This verse speaks of zeal for God’s house consuming the speaker and the insults of those who insult God falling upon them. 'Keen-at' means zeal or jealousy. 'Bayt-cha' means your house. 'Ah-cha-lah-nee' means consumed me. 'Cher-pot' means insults or reproaches. 'Cho-ref-cha' means those who insult you. 'Naf-loo' means fell. 'Ah-lai' means upon me.
[PSA.69.11] And I wept in the fast, my soul became for reproaches to me. [§]
va'ebke ba'tzom nafshi va'tehi lacharafot li
This verse is from Psalm 69. 'Va'ebke' means 'and I wept'. 'Ba'tzom' means 'in the fast'. 'Nafshi' means 'my soul'. 'Va'tehi' means 'and it became'. 'Lacharafot' means 'for reproaches'. 'Li' means 'to me'. Therefore, the verse describes the speaker weeping during a fast, and their soul becoming subject to reproaches.
[PSA.69.12] And I gave my garment as sackcloth, and I became to them as a parable. [§]
va-et-nah le-voo-shee sahk va-eh-hee la-hem le-mah-shal
This verse uses several key terms. 'Va'etnah' means 'and I gave'. 'Levooshee' means 'my garment'. 'Sahk' means 'sackcloth'. 'Va'eh-hee' means 'and I became'. 'La-hem' means 'to them'. 'Le-mah-shal' means 'as a parable'. The verse describes a speaker giving up fine clothing for sackcloth and becoming an example or a lesson to others.
[PSA.69.13] They will discuss me, those who dwell at the gate, and songs for those who drink strong drink. [§]
ya-see-choo bee yosh-vay sha-ar oo-ne-gee-note sho-tay she-char
This verse describes people discussing or meditating about God in public places, while others are drinking alcohol. 'Yashichu' means they will discuss or meditate. 'Yoshvey Shaar' means 'dwellers of the gate', a common idiom for people gathered in public places like city gates. 'Neginot' refers to music or songs, often associated with revelry. 'Shotey Shechar' refers to those who drink strong drink or liquor.
[PSA.69.14] And I, my prayer is to you, Yahveh, a time of favor from the Gods, in the abundance of your kindness. Answer me with the truth of your salvation. [§]
Va-ani tefillati lecha Yahveh et ratzon Elohim berav chasdecha aneni be'emet yish'echa.
This verse is a plea for divine favor. "Va-ani" means "and I". "Tefillati" means "my prayer". "Lecha" means "to you". "Yahveh" is the proper name of God. "Et ratzon" means "time of favor". "Elohim" refers to "the Gods". "Berav chasdecha" means "in the abundance of your kindness". "Aneni" means "answer me". "Be'emet yish'echa" means "with the truth of your salvation".
[PSA.69.15] Rescue me from the mud, and do not let me sink. I will be rescued from my enemies and from the depths of waters. [§]
hatsileeni mitit v'al etba'a innatzlah misone'ai umimama'kei mayim.
This verse is a plea for deliverance. 'hatsileeni' is a command meaning 'rescue me'. 'mitit' means 'from mud' or 'from slime'. 'v'al etba'a' means 'and let me not sink'. 'innatzlah' means 'I will be rescued'. 'misone'ai' means 'from my enemies'. 'umimama'kei mayim' means 'and from the depths of waters'. The verse expresses a desire to be pulled from a difficult, sinking situation, both literally and figuratively.
[PSA.69.16] Do not let a flood sweep me away, nor let the deep waters swallow me. And do not let a well gape at me with its mouth. [§]
al-tish-teh-feh-nee shib-bo-let may-yim veh-al-tib-lah-eh-nee metz-oo-lah veh-al-teh-ah-tar-ah-lai be-air pee-hah
This verse uses several terms relating to water and drowning. 'Shibbolet' refers to an ear of grain, but here likely alludes to a flood or stream, perhaps a flash flood. 'Mayim' means 'waters'. 'Mitzoolah' is a whirlpool or deep place. 'Teh-ah-tar' means to swallow or gulp. 'Be-air' means 'in a well'. 'Pee-hah' means 'its mouth'. The verse is a plea not to be overwhelmed or consumed by water.
[PSA.69.17] Answer me, Yahveh, for Your goodness is great, according to the abundance of Your mercies, turn to me. [§]
aneh-nee Yahveh kee-tov chas-deh-cha k'rov rach-a-may-cha p'neh eh-lay.
This verse is a plea for divine response based on God's goodness and mercy. 'Aneh-nee' means 'answer me.' 'Yahveh' is the proper name of God. 'Kee' means 'for' or 'because.' 'Tov' means 'good.' 'Chasdehcha' is a possessive form meaning 'Your goodness' or 'Your lovingkindness.' 'K'rov' means 'abundance' or 'greatness.' 'Rachamecha' means 'Your mercies.' 'P'neh eh-lay' means 'turn to me' or 'look upon me.'
[PSA.69.18] And do not hide your face from your servant, for I am distressed to me. Quickly, answer me. [§]
veh-al-tastair panecha me-avdecha ki-tzar-li maher aneini
This verse is a plea to God. 'Veh-al' means 'and not'. 'Tastair' means 'to hide'. 'Panecha' means 'your face'. 'Me-avdecha' means 'from your servant'. 'Ki' means 'for'. 'Tzar-li' means 'troubled to me', or 'I am in distress'. 'Maher' means 'quickly'. 'Aneini' means 'answer me'. The overall sentiment is a request to not be abandoned and for a quick response to the speaker’s troubles.
[PSA.69.19] Draw near to my soul, the Gods redeem it, for the sake of my enemies, redeem me. [§]
kar-vah el-naf-shee ga-ah-lah le-ma-an oy-vai peh-deh-nee
This verse contains several key terms related to God and salvation. "Karvah" means "draw near". "El-nafshi" literally means "to my soul". "Ga'alah" means "redeem". "Le-ma'an" means "for the sake of". "Oyvai" means "my enemies". "Pedeni" means "redeem me". This verse describes a plea for God to intervene and redeem the speaker from their enemies.
[PSA.69.20] You knew my reproach and my shame, and my disgrace was before you. All my adversaries [were present]. [§]
atah yada'ta cherpati ubashati uklimati negdecha kol-tzorerai.
This verse consists of several words. "atah" means 'you'. "yada'ta" means 'you knew'. "cherpati" means 'my reproach'. "ubashati" means 'and my shame'. "uklimati" means 'and my disgrace'. "negdecha" means 'before you'. "kol" means 'all'. "tzorerai" means 'my adversaries'. The verse is a statement of vulnerability and acknowledgment of shame before God and in the presence of one's enemies.
[PSA.69.21] Reproach has broken my heart, and I am weakened. I hoped for wandering, but there was none, and for comforters, but I did not find them. [§]
kher-pah shav-rah liv-ee va-ah-noo-shah va-ah-kah-veh la-noood va-ah-yin ve-lam-na-kha-meem ve-loh mah-tsah-tee
This verse describes a state of deep emotional distress and loss of hope. "Kherpah" refers to reproach or shame, something that has broken the speaker's heart. They have become weak and hoped for wandering or escape, but found none. They also sought comforters, but found no one.
[PSA.69.22] And they gave bitterness into my gall, and to my thirst they make me drink vinegar. [§]
va-yit-nu be-varuti rosh ve-li-tsmai yash-ko-ni chomets
This verse describes someone offering a bitter substance to drink. 'va-yit-nu' means 'and they gave'. 'be-varuti' means 'in my gall' or 'in my bitterness'. 'rosh' literally means 'head' but is used idiomatically here to mean 'bitterness'. 've-li-tsmai' means 'and to my thirst'. 'yash-ko-ni' means 'they make me drink'. 'chomets' means 'vinegar' or 'sour liquid'.
[PSA.69.23] Let their table be before them as a snare, and for tranquility, let it be for destruction. [§]
yi-hee shool-khan-ahm lif-neh-hem lif-pakh v'lish-lo-meem l'mo-kesh
This verse uses several key words. 'Yihi' means 'let it be'. 'Shoolchanam' is 'their table', a table belonging to them. 'Lif-neh-hem' means 'before them'. 'Lif-pakh' means 'as a snare', or 'for a trap'. 'V'lish-lo-meem' means 'and to peace', or 'and for tranquility'. 'L'mo-kesh' means 'for a trap', or 'for destruction'. The verse speaks of a table set before someone becoming a source of harm.
[PSA.69.24] May their eyes be darkened from sights, and may their loins be perpetually stumbling. [§]
techash-khna ein-ei-hem me-re-ot oo-mat-nei-hem ta-mid ha-ma-ad.
This verse describes a curse or consequence, specifically a dimming of sight and a constant stumbling. "Techashkhnah" means to darken, become dark. "Eineihem" means their eyes. "Me-reot" means from seeing or from sights. "Umatneihem" means their loins or waist (here, signifying strength or stability). "Tamid" means always or perpetually. "Ha-maad" means stumbling or slipping.
[PSA.69.25] Pour out your wrath upon them, and may the burning of your anger overtake them. [§]
sh'fak aleihem za'am'khah vacharvon af'khah yasigeym.
This verse consists of several parts. "sh'fak" means 'pour out'. "aleihem" means 'upon them'. "za'am'khah" means 'your wrath'. "vacharvon" means 'and the burning'. "af'khah" means 'your nose' (a figure of speech for anger). "yasigeym" means 'may reach them' or 'may overtake them'. The verse is a plea for divine anger to be unleashed upon enemies.
[PSA.69.26] Let their terror become breath in their tents; let there not be a dweller. [§]
tih-ee tee-rah-tahm ne-shah-mah beh-ah-oh-lay-hem al ye-hee yo-shev
This verse describes a plague or pestilence. "tehiratam" means their terror or dread, which is being made (or becoming). "neshamah" means breath or life, and in this context represents a plague or pestilence. "be'ohalehem" means in their tents. "al yehi" means let there not be. "yoshev" means a dweller or inhabitant. The verse is a wish or curse that a plague will enter their tents and no one will remain to dwell there.
[PSA.69.27] For you are the one who struck and pursued, and to the pain of your slain they will tell. [§]
kee-at-tah ah-sher-hee-kee-tah rah-dah-foo v'el mah-khah-ov khah-lah-lay-khah y'sah-peh-roo.
This verse speaks of God striking and pursuing, and the pains of His slain will tell of Him. 'Kee' means 'for' or 'because'. 'Attah' means 'you'. 'Asher' means 'which' or 'that'. 'Hikita' is the past tense form of 'to strike', meaning 'you struck'. 'Radaph' means 'to pursue'. 'V'el' means 'and to'. 'Makhaov' means 'pain' or 'sorrow'. 'Khalaleycha' means 'your slain' or 'your wounded'. 'Y'saperu' means 'they will tell'.
[PSA.69.28] Grant iniquity for their iniquity, and let them not come in your righteousness. [§]
te-nah-ah-von al-ah-von-am ve-al-yah-vo-u be-tzee-d-kah-teh-kah
This verse consists of several components. 'te-nah' is an imperative form meaning "give" or "grant". 'avon' means "iniquity" or "guilt". 'al' is a preposition meaning "upon" or "for". 'ah-von-am' is “their iniquity”. 've' means "and". 'al-yah-vo-u' means "let them not come". 'be-tzee-d-kah-teh-kah' means “in your righteousness”. The verse is a request for God not to punish the wicked based on His own righteousness, but rather to allow their iniquity to be their downfall.
[PSA.69.29] Let them rejoice from the book of the living, and with the righteous ones let them not be written. [§]
yee-mah-khoo mee-seh-fer khah-yeem veh-eem tsah-dee-keem al-yee-kah-teh-voo
This verse contains several key words. 'yee-mah-khoo' means 'let them rejoice'. 'mee-seh-fer' means 'from the book'. 'khah-yeem' means 'of lives' or 'living'. 'veh-eem' means 'and with'. 'tsah-dee-keem' means 'the righteous ones'. 'al-yee-kah-teh-voo' means 'let them not be written'.
[PSA.69.30] And I am poor and in pain; your salvation, the Gods, will lift me up. [§]
va-ani ani ve-koev yeshu'atcha Elohim tesagbeni
This verse contains several key terms. 'va-ani' means 'and I'. 'ani' means 'poor'. 've-koev' means 'and I am in pain'. 'yeshu'atcha' means 'your salvation'. 'Elohim' is 'the Gods'. 'tesagbeni' means 'will lift me up'. The verse is a plea for help from someone who is suffering.
[PSA.69.31] I will praise the name of the Gods with song, and I will magnify Him with thanksgiving. [§]
a-hal-la-shem-e-lo-heem be-shir va-a-gad-de-len-nu be-to-da.
This verse contains several key names and words. "a-hal-la" means 'I will praise'. "shem" means 'name'. "e-lo-heem" is the plural form of God, 'the Gods'. "be-shir" means 'with song'. "va-a-gad-de-len-nu" means 'and I will magnify Him'. "be-to-da" means 'with thanksgiving'.
[PSA.69.32] And it is good to Yahveh than a bull, a bull with horns, splitting apart. [§]
v'tee-tav la-yahveh mee-shor par mahk-reen mahf-rees
This verse discusses what is pleasing to Yahveh. 'Tav' means 'good' or 'pleasant'. 'La-yahveh' means 'to Yahveh'. 'Mee-shor' means 'than a bull'. 'Par' also means 'bull' or 'young bull'. 'Mahk-reen' means 'having horns'. 'Mahf-rees' means 'splitting' or 'separating'. The verse is essentially comparing a sacrificial offering.
[PSA.69.33] Those who have seen, the humble will rejoice. Seekers of the Gods, and let your hearts live. [§]
rau anavim yismachu dorshei elohim vihi levavchem
This verse contains several key terms. "Rau" means "saw" or "have seen". "Anavim" refers to the humble or meek. "Yismachu" means "they will rejoice". "Dorshei" means "seekers". "Elohim" refers to "the Gods". "Vihi" means "and may it live" or "and let it live". "Levavchem" means "your hearts".
[PSA.69.34] For Yahveh hears the poor, and does not despise prisoners. [§]
ki-sho-may-ah el-ev-yo-neem Yahveh ve-et as-see-ra-yv lo vah-zah.
This verse states that Yahveh hears the poor and does not despise prisoners. 'ki' means 'for' or 'because'. 'sho-may-ah' means 'hearer', implying Yahveh is the one who hears. 'el' means 'to' or 'towards'. 'ev-yo-neem' is the plural form of 'poor'. 've-et' means 'and'. 'as-see-ra-yv' means 'prisoners'. 'lo' means 'not'. 'vah-zah' means 'to despise'.
[PSA.69.35] Praise Yahveh, heavens and earth, seas and all that teems in them. [§]
yehaleluhu shamayim va'aretz yamim vechol romes bam
This verse is a call to worship. "yehaleluhu" is a command to praise Him. "shamayim" means heavens. "va'aretz" means and the earth. "yamim" means seas. "vechol" means and all. "romes" means that teems or moves. "bam" means in them.
[PSA.69.36] For the Gods will save Zion and will build the cities of Judah, and people will dwell there and inherit it. [§]
ki elohim yoshiya tsiyon veyivne arei yehudah veyashvu sham virishuha.
This verse states that 'the Gods' will save Zion and rebuild the cities of Judah, and people will dwell there and inherit it. 'Ki' is 'for' or 'because'. 'Elohim' is 'the Gods', a plural form, even when referring to the Israelite God. 'Yoshiya' means 'will save'. 'Tsiyon' is 'Zion'. 'Veyivne' means 'and will build'. 'Arei' means 'cities of'. 'Yehudah' is 'Judah'. 'Veyashvu' means 'and they will dwell'. 'Sham' means 'there'. 'Virishuha' means 'and they will inherit it'.
[PSA.69.37] And the offspring of his servants will inherit it, and those who love his name will dwell in it. [§]
ve-ze-ra av-da-vav yinh-a-loo-ha ve-o-ha-vei she-mo yah-sheh-kh’nu-vah
This verse discusses inheritance and dwelling. 'Ve' is a conjunction meaning 'and'. 'Zera' means 'seed' or 'offspring'. 'Avadav' means 'his servants'. 'Yinchaluhuha' means 'they will inherit it'. 'Ve' again means 'and'. 'Ohavai' means 'lovers'. 'Shemo' means 'his name'. 'Yishkh’nu-bah' means 'they will dwell in it'.
PSA.70
[PSA.70.1] To the director of music, to David, to remember. [§]
La-menatz-each, le-David, le-hazkir.
This is a musical direction and attribution. 'La-menatz-each' is to the director of music. 'Le-David' means 'to David'. 'Le-hazkir' means 'to remember'. This verse is a heading for Psalm 38.
[PSA.70.2] The Gods to save me, Yahveh to my help, hurry! [§]
Elohim lehatzileni, Yahveh le'ezrati chusha.
Elohim is a plural form of El, meaning 'the Gods'. 'Lehatzileni' means 'to save me'. Yahveh is the proper name of God, and 'le'ezrati' means 'to my help'. 'Chusha' is a command meaning 'hurry' or 'be quick'.
[PSA.70.3] Let them be ashamed and dismayed, those seeking my soul. Let them retreat backward and be disgraced, those desiring my evil. [§]
yay-bo-shu ve-yakh-peh-ru mee-vahk-shee naf-shee yis-so-goo ah-hor ve-yee-kahl-moo khah-feh-tzee rah-ah-tee.
This verse describes the fate of those who seek the soul (life) of the speaker. 'Yayboshu' means 'let them be ashamed,' 'yakhpefru' means 'let them be dismayed,' 'mevahkshee nafshee' means 'those seeking my soul', 'yissogu ahor' means 'let them retreat backward', 'yee-kahl-moo' means 'let them be disgraced', and 'khafeh-tzee rah-ah-tee' means 'those desiring my evil'. The verse is a wish or prophecy concerning the outcome for enemies.
[PSA.70.4] They will return upon their heel because of their shame, those who say, "Brother, brother." [§]
yashuvu al-ekev bashtam ha-omerim he-ach he-ach
This verse contains a series of words relating to turning back, heel, shame, and repetition. "Yashuvu" means they will return. "Al-ekev" literally means 'upon the heel' but idiomatically refers to returning in shame or defeat. "Bashtam" means 'their shame'. "Ha-omerim" means 'those who say'. "He-ach he-ach" is a repeated phrase, meaning 'brother, brother'.
[PSA.70.5] Let them rejoice and be glad in you, all who seek the Gods, and let them constantly say, "God is great," those who love your salvation. [§]
ya-see-soo v'yis-m'chu beh-cha kol-m'vak-shee-cha v'yo-meru ta-meed yig-dal Eloheem oh-heh-vee y'shoo-ah-techa.
This verse expresses joy and praise to 'the Gods'. It states that those who seek 'the Gods' will rejoice and constantly declare that 'God' is great, especially those who love your salvation.
[PSA.70.6] And I am poor and needy, the Gods, hasten to me, my help and my deliverer are you. Yahveh, do not delay. [§]
va-a-nee ah-nee ve-ev-yon elo-heem hoo-shah-lee eh-zree oo-mefah-lee ah-tah yih-vah ah-luh-tah-ah-har
This verse expresses a plea for help from someone feeling poor and needy. The speaker acknowledges the Gods and requests swift assistance. The speaker identifies Yahveh as their helper and deliverer, urging Yahveh not to delay.
PSA.71
[PSA.71.1] In Yahveh I have trusted. I will not be ashamed forever. [§]
bekha-YHVH chasiti al-evoosha leolam.
This verse uses 'bekha', meaning 'in you'. 'YHVH' is the tetragrammaton, the personal name of God. 'Chasiti' means 'I have trusted'. 'Al-evoosha' means 'I will not be ashamed'. 'Leolam' means 'forever'. The verse is a statement of trust and reliance on God, expressing confidence that this trust will not lead to shame.
[PSA.71.2] In your righteousness, you will save me and deliver me. Incline to me your ear and save me. [§]
Be-tsidkatkha tattsileini utefallteni hateh-elai oznkha vehoshi'eini.
This verse is a plea for salvation based on God's righteousness. "Be-tsidkatkha" means "in your righteousness". "Tattsileini" means "you will save me". "Utefallteni" means "and you will deliver me". "Hateh-elai oznkha" means "incline to me your ear". "Vehoshi'eini" means "and save me". The verse is structured as a request; the speaker is asking God to act on their behalf.
[PSA.71.3] Be to me a rock, a dwelling place to come continually. You commanded to save me, for my rock and my fortress are you. [§]
Heh-yeh lee l'tsoor ma'on l'vo bo tamid tzivita l'hoshie'ni ki-s'lai u'mitzudati ata.
This verse is a plea for God to be a refuge and stronghold. "Heh-yeh" is a form of the verb 'to be'. "Tsoor" means rock or fortress. "Ma'on" is a dwelling place or refuge. "Tamid" means always or continually. "Tzivita" means you commanded or ordered. "Hoshie'ni" means to save me. "S'lai" means my rock. "Mitzudati" means my fortress. "Ata" means you.
[PSA.71.4] My Gods, deliver me from the hand of the wicked one, from the palm of the perverse one and the violent one. [§]
Elohay, palteni miyad rasah, mikaf me'avel vekhomets.
Elohay is the possessive form of Elohim, meaning 'my Gods'. Palteni is an imperative verb meaning 'deliver me'. Miyad rasah means 'from the hand of the wicked one'. Mikaf me'avel means 'from the palm/hand of the perverse one'. Vekhomets means 'and the violent one'.
[PSA.71.5] For you are my hope, my Lord Yahveh is my trust from my youth. [§]
Ki-ata tikvati, adonai Yahveh mivtachi min-ne'urai.
This verse contains several key names and words. "Ki" means "for" or "because". "Ata" is "you". "Tikvati" means "my hope". "Adonai" is "my Lord". "Yahveh" is the proper name of God. "Mivtachi" means "my trust". "Min-ne'urai" means "from my youth". The verse expresses a personal declaration of faith and reliance on God from a young age.
[PSA.71.6] On you I have relied from the womb, from the womb of my mother, you are my strength. In you is my praise always. [§]
ʿāleyḵā nismakhti mibbeṭen mimmeʿey ʾimmî ʾattāh gozī beḵā tehillātî tāmîd.
This verse is a declaration of trust and reliance on God from birth. "ʿāleyḵā" means 'on you'. "nismakhti" means 'I have relied'. "mibbeṭen" means 'from the womb'. "mimmeʿey ʾimmî" means 'from the womb of my mother'. "ʾattāh gozī" means 'you are my strength'. "beḵā tehillātî" means 'in you is my praise'. "tāmîd" means 'always'.
[PSA.71.7] I was a covering to many, and you are my refuge of strength. [§]
kmofet hayiti lerabbim ve'atta machasi oz.
This verse uses several key terms. "Kmofet" comes from the root meaning 'to be covered, protected, or a covering'. It's often used metaphorically for refuge or a shield. "Hayiti" is 'I was'. "Lerabbim" means 'to many'. "Ve'atta" means 'and you'. "Machasi" means 'my refuge' or 'my covering'. "Oz" means 'strength'. Therefore, the verse expresses a sentiment of having been a refuge for many, and now finding refuge and strength in another.
[PSA.71.8] May my mouth be filled with your praise all day, and may your splendor be expressed. [§]
yimal-ay fee te-hee-lah-teh-kha kol-hay-yom teef-ar-teh-kha.
This verse consists of several components. "yimal-ay" means "may be filled". "fee" means "my mouth". "te-hee-lah-teh-kha" is a combination of "tehillah" (praise) and a possessive pronoun meaning "your praise". "kol-hay-yom" means "all the day". "teef-ar-teh-kha" is derived from "tipheret" (beauty, splendor) and a possessive pronoun meaning "your splendor". Therefore, the verse is a prayer for the speaker's mouth to be filled with praise of God all day, and for God's splendor to be expressed.
[PSA.71.9] Do not cast me off in the time of old age, when my strength is finished. Do not forsake me. [§]
al tashlicheini le'et ziknah kichlot kochi al ta'azveni.
This verse is a plea for continued provision and care in old age. 'al tashlicheini' means 'do not cast me off'. 'le'et ziknah' means 'in the time of old age'. 'kichlot kochi' means 'when my strength is finished'. 'al ta'azveni' means 'do not forsake me'.
[PSA.71.10] For my enemies said, and those who guard my life counsel together. [§]
kee-ah-mer-oo oy-vay lee veshom-ray naf-shee no-atz-oo yach-dahd
This verse consists of several words. 'kee' means 'that' or 'for'. 'ah-mer-oo' means 'they said'. 'oy-vay' means 'my enemies'. 'lee' means 'to me'. 'veshom-ray' means 'and the keepers'. 'naf-shee' means 'of my life' or 'of my soul'. 'no-atz-oo' means 'they counsel'. 'yach-dahd' means 'together'. Therefore, the verse states something along the lines of 'For my enemies said, and the keepers of my life counsel together'.
[PSA.71.11] Saying, the Gods have abandoned him, pursue and seize him, for there is no deliverer. [§]
Le'emor Elohim azavu, ridfu v'tif'suhu ki-ein matzil.
This verse uses 'Elohim', which is a plural form meaning 'the Gods'. 'Azavu' means 'abandoned'. 'Ridfu' means 'pursued'. 'Tif'suhu' means 'seize him'. 'Ki-ein' means 'for there is not'. 'Matzil' means 'deliverer'. The verse is a statement describing the abandonment of the Gods and the pursuit to capture someone because there is no deliverer.
[PSA.71.12] The Gods, do not distance yourself from me. My God, hurry to my help. [§]
Elohim al-tirchak mimmeni, Elohay le'ezrati chisha.
Elohim is a plural form, meaning 'the Gods'. Al-tirchak means 'do not distance yourself'. Mimmeni means 'from me'. Elohay is a possessive form meaning 'my God'. Le'ezrati means 'to my help'. Chisha means 'hurry' or 'speed'. This verse is a plea for God's swift assistance.
[PSA.71.13] Let those who hate my soul be ashamed and consumed. Let them wear reproach and dishonor, those who seek evil for me. [§]
yay-vo-shoo yikh-loo soh-tay-nee naf-shee yah-teh-oo kher-pah oo-khlee-mah may-vahk-shay rah-ah-tee
This verse uses a series of verbs in the future tense, directed toward those who oppose the speaker’s soul. 'Yeboshu' means 'let them be ashamed', 'yikhlu' means 'let them be consumed', 'sotnei nafshi' refers to those who hate or oppose the soul, 'ya'etu' means 'let them wear', 'kherpah' refers to reproach or insult, 'ukelimah' means shame or dishonor, and 'mevakshei ra'ati' means those seeking evil for me.
[PSA.71.14] And I will always hope, and I will add to all the praise of you. [§]
va-a-nee ta-meed a-ya-cheyl ve-ho-saf-tee al-kol-teh-ee-la-teh-cha
This verse consists of several words. 'Va-a-nee' means 'and I'. 'Ta-meed' means 'always'. 'A-ya-cheyl' means 'I will hope'. 'Ve' means 'and'. 'Ho-saf-tee' means 'I will add'. 'Al' means 'upon'. 'Kol' means 'all'. 'Teh-ee-la-teh-cha' means 'your praise'. Therefore, the verse is essentially stating 'And I will always hope and I will add to all your praise'. The subject 'I' is consistent throughout, and 'your praise' refers to the praise of the divine being.
[PSA.71.15] My mouth will recount your righteousness all day, your salvation, because I did not know the counts. [§]
pee yisap-fair tzid-kat-kha kol-hay-yohm tesh-oo-ah-tcha kee lo yah-da-tee s'for-ot.
This verse speaks of recounting God's righteousness and salvation throughout the day, because the speaker did not know the count or number of them. 'Pee' means 'my mouth'. 'Yisap-fair' is a verb meaning 'will recount'. 'Tzid-kat-kha' means 'your righteousness'. 'Kol-hay-yohm' means 'all the day'. 'Tesh-oo-ah-tcha' means 'your salvation'. 'Kee' means 'because'. 'Lo yah-da-tee' means 'I did not know'. 'S'for-ot' means 'counts, numbers'.
[PSA.71.16] I will come with strengths, my Lord Yahveh. I will remember Your righteousness only to You. [§]
Avoh big'vurot adonai yahveh azkir tzidkat'cha livadecha.
This verse contains several important names and terms. "Avoh" means "I will come". "Big'vurot" means "with strengths" or "by powers". "Adonai" is "my Lord". "Yahveh" is the proper name of God. "Azkir" means "I will remember". "Tzidkat'cha" means "Your righteousness". "Livadecha" means "only to You". The verse expresses a declaration of coming to God with power and remembering His righteousness, directed solely to Him.
[PSA.71.17] The Gods taught me from my youth, and until now I will tell of your wonders. [§]
Elohim limad-tani min-ne'uray ve'ad-henah aggid nifla'oteycha.
Elohim is the plural form of El, meaning 'the Gods'. Limad-tani means 'taught me'. Min-ne'uray means 'from my youth'. Ve'ad-henah means 'and until now'. Aggid means 'I will tell'. Nifla'oteycha means 'your wonders'. This verse expresses gratitude for a lifetime of divine instruction and a commitment to share the wonders experienced.
[PSA.71.18] And also until old age and gray hair, the Gods, do not forsake me, until I declare your arm to a generation, to all who come, your strength. [§]
v'gam ad-zik'nah v'seivah elohim al-ta'az'veni ad-agid zro'acha l'dor l'chol-yavo g'vurat'cha.
This verse expresses a plea for continued divine support throughout old age. 'V'gam' means 'and also'. 'Ad-zik'nah' means 'until old age'. 'V'seivah' means 'and gray hair'. 'Elohim' refers to 'the Gods'. 'Al-ta'az'veni' is 'do not forsake me'. 'Ad-agid' means 'until I declare'. 'Zro'acha' means 'your arm' (a metaphor for power). 'L'dor' means 'to a generation'. 'L'chol-yavo' means 'to all who come'. 'G'vurat'cha' means 'your strength'. The verse is a request that the Gods not abandon the speaker until they have had a chance to proclaim the divine power to future generations.
[PSA.71.19] And your righteousness, the Gods, reaches to the heights, which you did, great things, the Gods. Who is like you? [§]
ve-tzid-kat-kha Elohim ad-ma-rom a-sher-a-sit ga-do-lot Elohim mi ka-mo-kha.
This verse expresses praise to God for his righteousness and great deeds. 've' means 'and'. 'tzidkatkha' means 'your righteousness'. 'Elohim' is 'the Gods'. 'ad-marom' means 'to the heights' or 'to the sky'. 'asher-asita' means 'which you did'. 'gedolot' means 'great things'. 'mi kamokha' means 'who is like you?' It's a rhetorical question emphasizing God's uniqueness.
[PSA.71.20] Which the Gods showed us many troubles and evils, you will restore, you will revive me, and from the depths of the earth you will bring me up. [§]
asher hira'itanu tsarot rabot vera'ot tashuv techayeni umitehomot ha'aretz tashuv ta'aleni.
This verse expresses gratitude for being delivered from numerous hardships and evils. It acknowledges that the Gods will revive the speaker and bring them up from the depths of the earth. 'Asher' means 'which'. 'Hira'itanu' means 'you showed us'. 'Tsarot' means 'troubles'. 'Rabot' means 'many'. 'Ra'ot' means 'evils'. 'Tashuv' means 'you will return/restore'. 'Techayeni' means 'you will revive me'. 'Umitehomot' means 'and from the depths'. 'Ha'aretz' means 'the earth'. 'Ta'aleni' means 'you will bring me up'.
[PSA.71.21] Let your greatness abound, and encompass me with comfort. [§]
teh-rehv | g'doolah-tee, v'tee-sohv t'nah-heh-meh-nee.
This verse consists of several parts. "teh-rehv" comes from the root meaning 'to be spacious, large, or abundant'. "g'doolah-tee" is a combination of 'greatness' and 'my', indicating 'my greatness'. The 'v'tee-sohv' is a conjunction meaning 'and' followed by a verb meaning 'to turn around, encompass, or surround'. Finally, 't'nah-heh-meh-nee' combines 'to comfort, console, or pity' with 'me'. The verse is a plea for God's compassion and comfort.
[PSA.71.22] Also I will thank you with the instrument of the harp, your truth, O the Gods. I will sing to you with the lyre, Holy of Israel. [§]
gam ani od'cha bichli nevel amittecha Elohay azamra lecha bichinor kedosh Yisrael.
This verse consists of several parts. "Gam ani" means "also I". "Od'cha" means "I will thank you". "Bichli nevel" means "with the instrument of the harp". "Amittecha" means "your truth". "Elohay" is a vocative form meaning "O, the Gods". "Azamra lecha" means "I will sing to you". "Bichinor" means "with the lyre". "Kedosh Yisrael" means "Holy of Israel". The verse is a declaration of praise and worship.
[PSA.71.23] My lips will sing because I will sing to you, and my soul which you have redeemed. [§]
teh-rah-neh shif-tah-yee kee ah-zam-meh-lah-ch veh-naf-shee ah-shehr pah-dee-tah
This verse is a declaration of praise. The first part expresses that the speaker's lips will sing because of God. The second part states that it is the soul which God has redeemed that is singing. The words 'teh-rah-neh' is a command to sing, and 'shif-tah-yee' means 'my lips'. 'ah-zam-meh-lah-ch' means 'I will sing to you'. 'veh-naf-shee' means 'and my soul'. 'ah-shehr' means 'which'. And 'pah-dee-tah' means 'you have redeemed'.
[PSA.71.24] Also, my tongue will proclaim the justice of the Gods all day long, for they will be ashamed because those seeking my evil have plotted a pit. [§]
gam-leshoni kol-hayom tehegeh tzidkatecha ki-boshu ki-chafr’u m’vakshei ra’ati.
This verse describes the speaker meditating on the justice of ‘the Gods’ all day long. It states that those who seek evil against the speaker will be ashamed because they have dug a pit (metaphorically, plotted evil). ‘Leshoni’ refers to the speaker’s tongue, implying speaking or meditating. ‘Tzidkatecha’ is the justice of ‘the Gods’. ‘Boshu’ means ‘they will be ashamed’ and ‘chafr’u’ means ‘they have dug’ or ‘they have plotted’. ‘M’vakshei ra’ati’ translates to ‘those seeking my evil’.
PSA.72
[PSA.72.1] To Solomon, the Gods give your judgements to a king, and your righteousness to a son of a king. [§]
lishlomoh | elohim mishpatecha lemelech teen ve tzidkatecha leven-melech.
This verse is a petition for justice and righteousness to be bestowed upon Solomon, the king, and his son. 'Lishlomoh' means 'to Solomon'. 'Elohim' is 'the Gods'. 'Mishpatecha' means 'your judgements'. 'Lemelech' means 'to a king'. 'Teen' means 'give'. 'Vetzidkatecha' means 'and your righteousness'. 'Leven-melech' means 'to a son of a king'.
[PSA.72.2] God will judge your people with righteousness, and God will judge your poor with justice. [§]
ya-deen am-me-cha be-tseh-dek va-a-nee-ye-cha be-mish-pat
This verse contains several components. "ya-deen" is a verb meaning "to judge". "am-me-cha" means "your people". "be-tseh-dek" means "with righteousness" or "justly". "va-a-nee-ye-cha" means "and your poor". "be-mish-pat" means "with justice" or "rightfully". The 'va' is a conjunction meaning 'and'.
[PSA.72.3] The mountains will carry peace to the people, and the hills with righteousness. [§]
yis'u harim shalom la'am u'gva'ot bitz'dakah
This verse speaks of mountains and hills bringing peace and righteousness to the people. 'Yis'u' is a verb meaning 'they will lift up' or 'they will carry'. 'Harim' means 'mountains'. 'Shalom' means 'peace'. 'La'am' means 'to the people'. 'U' means 'and'. 'Gva'ot' means 'hills'. 'Bitz'dakah' means 'with righteousness' or 'in righteousness'.
[PSA.72.4] The Gods will judge the poor of the people, saving the sons of the impoverished, and subduing the oppressor. [§]
yish-pot | a-nee-ay-eem-ah-am yo-shee-ah liv-nay ev-yone vee-dah-kay oh-shak
This verse uses several names and descriptive terms. "Yishpot" comes from the root meaning "to judge". "Anee" means poor. "Am" means people. "Yosheeah" comes from the root meaning "to save". "Livney" means "to the sons of". "Evyon" means poor. "Vidakeh" comes from the root meaning "to crush" or "to subdue". "Oshak" means oppressor.
[PSA.72.5] They will fear you with the sun, and before the moon, generation upon generation. [§]
yee-rah-oo-kah im-shah-mesh vee-lif-nay yar-eh-ah dor dor-eem
This verse contains several names and concepts. "yee-rah-oo-kah" is a verb form meaning 'they will fear'. "im-shah-mesh" means 'with the sun'. "vee-lif-nay" means 'and before'. "yar-eh-ah" means 'the moon'. "dor dor-eem" is a repetition meaning 'generation generations', or 'every generation'.
[PSA.72.6] It will descend like rain upon the grass, as the spring rains, a drizzle upon the earth. [§]
yay-red k'ma-tar al-gez ki-rev-ee-veem zar-zeef ah-rets
This verse uses poetic language to describe rain. "yay-red" means "it will descend". "k'ma-tar" means "like rain". "al-gez" means "upon the grass". "ki-rev-ee-veem" means "like the spring rains". "zar-zeef" means "a drizzle". "ah-rets" means "the earth". The verse speaks of rain descending on the grass as it does in springtime, a gentle drizzle upon the earth.
[PSA.72.7] The righteous one will flourish in his days, and there will be abundant peace until the moon is no more. [§]
yifrach-beyamav tzad-dik, verov shalom ad-beli yareach.
This verse describes the flourishing of the righteous in their days and abundant peace until the moon is no more. ‘Yifrach’ means to flourish or blossom. ‘Beyamav’ means ‘in his days’. ‘Tzadik’ means righteous. ‘Verov’ means ‘and abundance’. ‘Shalom’ means peace. ‘Ad-beli’ means ‘until no more’ or ‘until the absence of’. ‘Yareach’ means moon.
[PSA.72.8] And it descends from sea to sea, and from river to the limits of the earth. [§]
ve-yerd mi-yam ad-yam u-min-nahar ad-afsei-aretz
This verse describes a descent or extending from sea to sea, and from river to the ends of the earth. 've' is a conjunction meaning 'and'. 'yerd' means 'descend' or 'go down'. 'mi' means 'from'. 'yam' means 'sea'. 'ad' means 'to'. 'nahar' means 'river'. 'afsei' means 'ends' or 'limits'. 'aretz' means 'earth' or 'land'.
[PSA.72.9] Before him, deserts will bow, and his enemies will lick dust. [§]
le-fa-nav yikh-reu tzi-yim ve-o-yav-av a-far yelakhek-hu.
This verse describes the power and dominance of God. "le-fa-nav" means "before his face" or "before him". "yikh-reu" means "they will bow". "tzi-yim" refers to dry land or deserts, often symbolically representing enemies or those who oppose God. "ve-o-yav-av" means "and his enemies". "a-far" means "dust". "yelakhek-hu" means "they will lick". The image of licking dust is a sign of utter submission and defeat.
[PSA.72.10] The kings of Tarshish and the coastlands will bring gifts. The kings of Sheba and Seba will offer precious spices. [§]
mal-kei tar-shish ve-ee-yim min-chah ya-shee-vu mal-kei shva oo-sva esh-kar yak-ree-voo
This verse describes gifts being brought to someone, likely a king. "Malkei" means "kings of". "Tarshish" and "Eiyim" are place names. "Minchah" means "gift" or "offering". "Yashivu" means "they will return" or "they will bring back". "Shva" and "Sva" are place names. "Eshkar" means "fragrant spice". "Yakrivu" means "they will offer" or "they will bring near".
[PSA.72.11] And all kings will bow down to him, and all nations will serve him. [§]
ve-yishtachavu-lo kol-melachim kol-goyim ya'avduhu
This verse describes all kings and all nations bowing down and serving a specific being. 've' means 'and'. 'yishtachavu' means 'they will bow down'. 'lo' means 'to him'. 'kol' means 'all'. 'melachim' means 'kings'. 'goyim' means 'nations'. 'ya'avduhu' means 'they will serve him'.
[PSA.72.12] For He will save the poor one who cries out, and the afflicted, and there is no helper to him. [§]
ki-ya-tseel eb-yon mish-a-veh, ve-a-nee ve-en-o-zer lo.
This verse describes God rescuing a needy person who cries out, and who is poor and has no helper. 'ki' means 'for' or 'because'. 'ya-tseel' means 'He will save'. 'eb-yon' means 'poor one'. 'mish-a-veh' means 'crying out'. 've' means 'and'. 'a-nee' means 'afflicted' or 'poor'. 'en' means 'not'. 'o-zer' means 'helper'. 'lo' means 'him'.
[PSA.72.13] Yahveh shows favor to the poor and the needy, and he will save the lives of the poor. [§]
yakhas al-dal ve-evyon venafshot evyonim yoshiya
This verse contains several key terms. "yakhas" means to show favor, to pity, or to be merciful. "dal" means poor or afflicted. "evyon" also means poor or needy. "nafshot" means souls or lives. "yoshiya" means he will save or rescue. The structure indicates a statement of what Yahveh does.
[PSA.72.14] From within and from violence he will redeem their souls, and he will honor their blood in his eyes. [§]
mitokh umechamas yig'al nafsham veyeikar damam be'einav
This verse contains several words relating to God and redemption. "mitokh" means "from within". "umechamas" means "and from violence". "yig'al" is a future tense verb meaning "he will redeem". "nafsham" means "their souls". "veyeikar" means "and will honor". "damam" means "their blood". "be'einav" means "in his eyes". The pronoun 'he' and 'his' refers to God.
[PSA.72.15] And may He give him gold of Sheba, and may He pray for him continually all day, may Yahveh bless him. [§]
vee-hee vee-yit-ten-loh meez-zah-hav shvah-vah vee-yeet-pah-lel bah-ah-doh tah-meed kol-hah-yohm yeh-vah-reh-neh-hoo.
This verse describes a request for God to give someone gold of Sheba and to pray for them constantly throughout the day and bless them. The verse uses several names for God, including 'Yahveh' (YHVH), and uses possessive pronouns and prepositions to indicate the relationship between the request and the divine being.
[PSA.72.16] Let there be fruitful growth in the land, on the tops of the mountains it will flourish vigorously like Lebanon, its fruit, and they will sprout from the city like the grass of the land. [§]
Yehi pisat-bar ba'aretz berosh harim yir'ash kalbanon piryo veyatzitzu me'ir ke'esev ha'aretz.
This verse describes a flourishing land, specifically referencing Lebanon. 'Yehi' means 'let there be'. 'Pisat-bar' is a somewhat ambiguous phrase, best interpreted as 'fruitful growth' or 'abundant produce'. 'Ba'aretz' means 'in the land'. 'Berosh harim' means 'on the tops of the mountains'. 'Yir'ash' means 'it will tremble' or 'it will flourish vigorously'. 'Kalbanon' means 'like Lebanon'. 'Piryo' means 'its fruit'. 'Veyatzitzu' means 'and they will sprout'. 'Me'ir' means 'from the city'. 'Ke'esev ha'aretz' means 'like the grass of the land'. The verse is a poetic description of a land’s fertility and abundance.
[PSA.72.17] May His name be for all time, before the sun may His name be favored, and may all nations be blessed in Him. All nations will declare Him blessed. [§]
yehi shmo leolam lifnei shemesh yinon shmo veyitbarachu bo kol goyim ye'ashuruhu
This verse speaks of a name that will endure forever, being praised before the sun. All nations will declare it blessed. Let's break down the names: 'shmo' means 'His name'. 'Yinnon' is derived from the root meaning 'to be gracious' or 'to favor'. 'Goyim' is the plural of 'goy' meaning 'nation'.
[PSA.72.18] Blessed is Yahveh, the Gods, God of Israel, doing wonders alone. [§]
Barukh Yahveh Elohim Elohei Yisrael ose niflaot levado.
“Barukh” means blessed. “Yahveh” is the proper name of God. “Elohim” is a plural form referring to the Gods. “Elohei” means “God of”. “Yisrael” is Israel. “Ose” means “doing” or “maker”. “Niflaot” means wonders. “Levado” means alone.
[PSA.72.19] Blessed is the name of the glory of God forever, and may His glory fill the whole earth. So be it, and so be it. [§]
oo-var-ookh shaim k'-vode-o l'-o-lam v'-yee-ma-lay k'-vo-do et-kol ha-ah-retz ah-men v'-ah-men.
This verse expresses a blessing upon the name of the glory of God, stating that His glory will fill the entire earth. 'Oo-var-ookh' means 'blessed'. 'Shaim' means 'name'. 'K'-vode-o' means 'His glory'. 'L'-o-lam' means 'forever'. 'V'-yee-ma-lay' means 'may be filled'. 'K'-vo-do' again means 'His glory'. 'Et-kol ha-ah-retz' means 'the whole earth'. 'Ah-men' means 'so be it'. The repetition of 'Ah-men' emphasizes the affirmation.
[PSA.72.20] The prayers of David, son of Jesse, are completed. [§]
kal-loo tef-il-lot daw-eed ben-yee-shah-ee
This verse states that the prayers of David, son of Jesse, are finished or completed. "Kallu" means 'they are finished'. "Tefillot" is the plural of "tefillah", meaning prayers. "David" is a proper noun, the name of a person. "Ben" means 'son of'. "Yishay" is Jesse, a proper noun.
PSA.73
[PSA.73.1] A psalm to Asaph: Only good to Israel are the Gods to the pure of heart. [§]
Mizmor le-Asaf, ach tov li-Yisrael Elohim le-barei levav.
Mizmor means 'psalm'. Le-Asaf means 'to Asaph', indicating the author of the psalm. Ach means 'but' or 'only'. Tov means 'good'. Li-Yisrael means 'to Israel'. Elohim means 'the Gods'. Le-barei levav means 'to the pure of heart'.
[PSA.73.2] And I, my feet are almost bent, like nothingness my life force is poured out. [§]
va-a-nee kee-me-at na-too-vee rag-lai ke-a-yin shuf-foo-kah a-shoo-rai
This verse uses a poetic structure. 'Va-a-nee' means 'and I'. 'Kee-me-at' means 'almost'. 'Na-too-vee' is a passive participle meaning 'have been bent' or 'are bent'. 'Rag-lai' means 'my feet'. 'Ke-a-yin' means 'like nothingness' or 'like emptiness'. 'Shuf-foo-kah' is a passive participle meaning 'have been poured out' or 'are poured out'. 'A-shoo-rai' means 'my life force' or 'my strength'. The verse is expressing a feeling of weakness and near collapse.
[PSA.73.3] For I have been jealous of those who boast, and I will see the peace of the wicked. [§]
ki-kin-e-ti bah-hol-lim shalom re-sha-im eh-reh
This verse contains several key words. "ki" means "because" or "for". "kin-e-ti" is from the root word for zealous passion, jealousy, or envy and is in the first person singular – "I have been jealous". "bah-hol-lim" means "of those who boast" or "of the arrogant". "shalom" means "peace" or "well-being". "re-sha-im" means "the wicked". "eh-reh" means "I will see".
[PSA.73.4] For there are no sorrows for their dying, and they are healthy forever. [§]
ki ein charutzbot lemotam u-barii ulam
This verse describes a state of being for 'them' (presumably referring to the Gods). 'Ki' means 'for' or 'because'. 'Ein' means 'there is not'. 'Charutzbot' comes from the root 'charatz', meaning to engrave, and refers to griefs or sorrows. 'Lemotam' means 'for their death' or 'to their dying'. 'U-barii' means 'and healthy'. 'Ulam' means 'forever' or 'world'. Therefore, the verse describes a state where the Gods do not experience sorrows related to death and remain healthy forever.
[PSA.73.5] By the effort of humankind, they are not, and with humankind, they will not touch. [§]
ba'amal enosh einem, ve'im-adam lo yenuggu.
This verse describes the fate of the wicked. 'ba'amal' means 'by the work' or 'by the effort'. 'enosh' refers to humankind, particularly mortal man, and is used here to represent the wicked. 'einem' means 'are not' or 'do not exist'. 've'im-adam' means 'and with humankind'. 'lo yenuggu' means 'they will not touch' or 'they will not affect'. The verse speaks of a judgment where the effects of wickedness will not remain with humankind.
[PSA.73.6] Therefore, you have heaped up pride, a covering of violence is for them. [§]
lakhen 'anaktem go'vah ya'taf-shit chamas lamoh.
This verse contains several words with complex meanings. 'Lakhen' means 'therefore'. 'Anaktem' is a second person plural perfect form of the verb 'to heap' or 'to pile up'. 'Go'vah' means 'pride' or 'arrogance'. 'Ya'taf-shit' is a verb meaning 'to cover' or 'to wrap'. 'Chamas' means 'violence' or 'wrong'. 'Lamoh' is a pronoun meaning 'to them'. Therefore, the verse speaks of a consequence of pride and violence being directed towards a group of people.
[PSA.73.7] They departed from the abundance of their eyes, and their thoughts wandered from their heart. [§]
ya-tsa mei-kheh-lev ei-nei-mo o-v'ru mas-kee-yot lev-av
This verse describes someone departing from indulging in pleasurable sights and allowing thoughts to wander. "Yatsa" means to go out or depart. "Mei-khelev" means from fatness or abundance, used metaphorically to mean indulgence or pleasure. "Ei-nei-mo" means their eyes. "Ov'ru" means they have passed or wandered. "Mas-kee-yot" means thoughts or meditations. "Lev-av" means their heart.
[PSA.73.8] They rise up early and speak wickedness and oppression. From a high place they speak. [§]
ya-mee-koo vee-dah-ber-oo beh-rah-oo oh-shek mee-mah-rom yeh-dah-ber-oo.
This verse describes people rising up and speaking wickedness and oppression from a high place. The verb 'yamiqu' means to rise up early or to be quick. 'Vidadberu' means they will speak. 'Bera' means wickedness. 'Oshek' means oppression. 'Mimarom' means from on high. 'Yedaberu' means they will speak.
[PSA.73.9] They set their mouths in the heavens, and their tongues walk on the earth. [§]
sha-too bash-sha-mai-im pee-hem u-lesh-o-nam tee-ha-lech ba-ah-retz
This verse describes people whose mouths are set in the heavens and whose tongues walk on the earth. 'Sha-too' means 'they set' or 'they place'. 'Bash-sha-mai-im' means 'in the heavens'. 'Pee-hem' means 'their mouth'. 'U' means 'and'. 'Lesh-o-nam' means 'their tongue'. 'Tee-ha-lech' means 'it will walk' or 'it walks'. 'Ba-ah-retz' means 'on the earth'. The verse is likely metaphorical, referring to boastful or arrogant people.
[PSA.73.10] Therefore, he will return his people thither, and the fullness of waters will be found for them. [§]
lakhen yashiv ammo halom umei malea yimatzu lamoh.
This verse contains several key terms. "lakhen" means "therefore". "yashiv" means "he will return". "ammo" means "his people". "halom" means "thither" or "there". "umei" means "and the waters". "malea" means "fullness". "yimatzu" means "will be found". "lamoh" means "for them". Thus, the verse speaks of a return of his people and finding full waters for them.
[PSA.73.11] And they said, "How does God know? And there is knowledge with the Most High." [§]
ve-amru eikhah yada-el ve-yesh dea be-elyon
This verse asks how God knows things, and suggests there is knowledge with the Most High. 've' means 'and'. 'amru' means 'they said'. 'eikhah' means 'how'. 'yada' means 'to know'. 'el' is 'God'. 've' again means 'and'. 'yesh' means 'there is'. 'dea' means 'knowledge'. 'be' means 'with'. 'elyon' means 'the Most High'.
[PSA.73.12] Behold, these are the wicked ones, and they have attained wealth throughout the world. [§]
hin-neh eh-leh resha-eem ve-shal-veh oh-lam his-gee-hoo khay-eel
This verse begins with 'hin-neh', meaning 'behold'. 'Eh-leh' means 'these'. 'Resha-eem' means 'wicked ones'. 'Ve' means 'and'. 'Shal-veh' means 'their peace' or 'tranquility'. 'Oh-lam' means 'forever' or 'world'. 'His-gee-hoo' means 'they attained' or 'they have acquired'. 'Khay-eel' means 'wealth' or 'strength'. Therefore, the verse describes wicked people who have attained wealth or strength.
[PSA.73.13] Surely in vain have I purified my heart, and I will wash my hands in cleanness. [§]
ak-reek zee-kee-tee lev-ah-vee va-er-khahsh beh-nee-kah-yon kaf-pah-ee
This verse expresses a desire for purity and innocence. "ak-reek" means "surely in vain" or "utterly empty". "zee-kee-tee" means "I have purified". "lev-ah-vee" means "my heart". "va-er-khahsh" means "and I will wash". "beh-nee-kah-yon" means "in cleanness". "kaf-pah-ee" means "my hands". The verse is a poetic expression of seeking moral and spiritual purity.
[PSA.73.14] And I was afflicted all day, and I rebuke in the mornings. [§]
va-ehi nagua kal-hayom v-tokhati labkarim
This verse describes a state of being afflicted or touched with suffering all day, and rebuking in the mornings. 'Va-ehi' means 'and I was'. 'Nagua' means 'afflicted' or 'touched'. 'Kal-hayom' means 'all the day'. 'V-tokhati' means 'and I rebuke'. 'Labkarim' means 'in the mornings'.
[PSA.73.15] If I say I will recount like this, behold, the generation of your sons, I have betrayed. [§]
Im-amarti asappera kemo, hineh dor banecha bagadti.
This verse comes from Psalm 78:8. "Im-amarti" means "If I say". "Asappera" means "I will recount". "Kemo" means "like". "Hineh" means "Behold". "Dor" means "generation". "Banecha" means "your sons". "Bagadti" means "I have betrayed". The verse speaks of a promise to tell of God's praises, but acknowledges the failings of subsequent generations.
[PSA.73.16] And I considered this to know, it is labor in my eyes. [§]
va-achashvah le-da'at zo'at amal hiya be-einai
This verse comes from Ecclesiastes 1:13. 'Va-achashvah' means 'and I considered'. 'Le-da'at' means 'to know'. 'Zo'at' means 'this'. 'Amal' means 'labor' or 'toil'. 'Hiya' means 'it is'. 'Be-einai' means 'in my eyes'. The verse speaks about the speaker contemplating a certain thing and finding that the effort to understand it is exhausting.
[PSA.73.17] Until I come to the sanctuaries of God, I will understand their end. [§]
ad-avo el mikdeshei el aviyna l'acharitame
This verse contains several key terms. 'ad' means 'until'. 'avo' means 'I come'. 'el' means 'God'. 'mikdeshei' means 'sanctuaries of'. 'aviyna' is a verb meaning 'I will understand'. 'acharitame' means 'their end'. The verse describes a waiting period until the speaker reaches God’s sanctuaries, at which point they will understand the end result or fate of something or someone.
[PSA.73.18] But you established portions for the Gods, then you cast them down to ruins. [§]
akh bah-ha-la-khot ta-sheet la-mo hip-pal-tam le-mash-u-ot.
This verse uses several names and concepts relating to God and divine beings. "Akh" means 'only' or 'but'. "Bah-ha-la-khot" refers to portions or allocations. "Ta-sheet" means to lay a foundation or establish. "La-mo" means 'for them'. "Hip-pal-tam" comes from a root meaning to fall, to be cast down, or to be overthrown. "Le-mash-u-ot" means 'for ruins' or 'for desolations'. The verse speaks of allocations or portions being established *for* divine beings, after which they were cast down to desolations.
[PSA.73.19] How they were to ruin, like a moment, they finished, they were completed from wasting away. [§]
‘eykh hayu leshamma keraga safu tammu min-balahot
‘eykh means ‘how’. hayu means ‘they were’. leshamma means ‘to ruin’. keraga means ‘like a moment’. safu means ‘they finished’. tammu means ‘they were completed’. min-balahot means ‘from wasting away’.
[PSA.73.20] Like a dream upon waking, my Lord will plunder the images in the city. [§]
kakhalom mehakitz adonai ba'ir tzalmam tibzeh
This verse uses several key names for God. "Kakhalom" means "like a dream". "Mehakitz" means "from wakefulness", or "upon waking". "Adonai" is "my Lord". "Ba'ir" means "in the city". "Tzalmam" is a plural form, referring to images or idols, and is likely meant to refer to false gods. "Tibzeh" means "you will plunder" or "you will despoil". The verse describes a situation where God's actions are like a dream upon waking, where my Lord will plunder idols in the city.
[PSA.73.21] For my heart will become sour, and my kidneys will be shaken. [§]
ki yitḥammets levavi vekhilyotai eshthonan
This verse describes a physical and emotional distress. 'Ki' means 'for' or 'because'. 'Yitḥammets' means 'will become sour' or 'will ferment'. 'Levavi' means 'my heart'. 'Ve' means 'and'. 'Khilyotai' means 'my kidneys'. 'Eshthonan' means 'they will be weak' or 'they will be shaken'. The kidneys are often understood as a seat of emotion and vitality in ancient Semitic thought.
[PSA.73.22] And I am foolish and do not know. I have been like beasts with you. [§]
Va-ani ba’ar ve-lo eda, beheymot hayiti im-ach.
This verse comes from Job 30:1. ‘Va-ani’ means ‘and I’. ‘Ba’ar’ means ‘I am foolish’. ‘Ve-lo’ means ‘and not’. ‘Eda’ means ‘I know’. ‘Beheymot’ means ‘beasts’. ‘Hayiti’ means ‘I have been’. ‘Im-ach’ means ‘with you’.
[PSA.73.23] And I am always with you; you hold in my right hand. [§]
Va-ani tamid im-makh, akhaz-ta be-yad-yemini.
This verse contains several components. "Va-ani" means 'and I'. "Tamid" means 'always'. "Im-makh" means 'with you'. "Akhaz-ta" means 'you have held' or 'you hold'. "Be-yad-yemini" means 'in my right hand'. The verse describes a consistent holding or presence.
[PSA.73.24] With your counsel you will guide me, and after glory you will receive me. [§]
Ba'atzatecha tanh'eni ve'achar kavod tikacheni.
This verse is composed of several elements. 'Ba'atzatecha' means 'with your counsel'. 'Tanh'eni' means 'you will guide me'. 'Ve'achar' means 'and after'. 'Kavod' means 'glory' or 'honor'. 'Tikacheni' means 'you will receive me'. The verse is a plea for guidance and subsequent acceptance.
[PSA.73.25] Who is there for me in the heavens, and with you I have not desired anything in the land. [§]
mee-lee bash-shah-mah-yim vee-im-kah loh-khah-fatz-tee bah-ah-rets
This verse is composed of several elements. 'Mee-lee' means 'who for me'. 'Bash-shah-mah-yim' means 'in the heavens'. 'Vee-im-kah' means 'and with you'. 'Loh-khah-fatz-tee' means 'I have not desired'. 'Bah-ah-rets' means 'in the land'. Together, the verse expresses a sentiment of not wanting anything in heaven with the addressed party and not desiring anything on earth.
[PSA.73.26] My remaining part and my heart are the rock of my heart, and my portion are the Gods forever. [§]
kah-lah sheh-air-ee oo-leh-vahv-ee tsoor-leh-vahv-ee veh-hehl-kee elohim leh-oh-lahm.
This verse uses several important names and concepts. "Sheh-air-ee" means "my remaining part" or "my residue". "Tsoor-leh-vahv-ee" is a metaphor, meaning 'rock of my heart', implying a steadfast source of strength. "Hehl-kee" means 'my portion'. "Elohim" is plural, referring to the Gods. "Leh-oh-lahm" means 'forever'. The verse expresses a complete devotion and the assertion that God, or the Gods, are the speaker's ultimate and eternal portion.
[PSA.73.27] For indeed, those far from you will perish. All who are unfaithful to you will wither. [§]
ki-hi-neh re-che-ke-cha yo-eh-vu; hicz-ma-tah kol-zoneh mim-me-cha.
This verse contains several components. "Ki" means "for" or "because". "Hi-neh" means "behold" or "indeed". "Re-che-ke-cha" is a possessive form meaning "your distance" or "those far from you". "Yo-eh-vu" means "they will perish". "Hicz-ma-tah" means "it will wither" or "it will shrink". "Kol" means "all". "Zoneh" means "one who commits adultery" or simply "adulterer". "Mim-me-cha" means "from you". Therefore, the verse speaks of those distant from someone, and those who are unfaithful to them.
[PSA.73.28] And truly, closeness to the Gods is good for me. I will trust in my Lord Yahveh; He is my refuge to tell of all Your deeds. [§]
va-ani kirvat elohim li-tov shati ba-adonai yehovih machasi le-saper kol-malachecha.
This verse expresses a sense of closeness to the Gods and finding refuge in my Lord Yahveh. The speaker desires to recount all of the Gods’ deeds. ‘Kirvat’ means closeness or nearness. ‘Elohim’ is the Gods in the plural form. ‘Adonai’ means my Lord. ‘YHVH’ is rendered as Yahveh. ‘Machasi’ means my refuge.
PSA.74
[PSA.74.1] A reflective teaching, to Asaph. Why have the Gods forsaken forever? Why is your anger smoking among the flock of your pasture? [§]
mashkil le-asaf lamah elohim zanacht lanetzach ye'shan af'cha betzon mar'itecha.
This verse is a lament, a questioning of the Gods’ abandonment. “Mashkil” indicates the form of the psalm – a reflective teaching. “Le-Asaf” is ‘to Asaph’, identifying the psalm’s association with the musician Asaph. “Lamah” means ‘why’. “Elohim” refers to ‘the Gods’. “Zanacht” means ‘you have forsaken’. “Lanetzach” means ‘forever’. “Ye’shan” means ‘smoke’. “Af’cha” means ‘your anger’. “Betzon” means ‘among the flock’. “Mar’itecha” means ‘your pasture’.
[PSA.74.2] Remember your congregation, which you acquired in the past. You redeemed the tribe of your inheritance. This is Mount Zion, where you have dwelt. [§]
zekhor adatecha qanita qedem ga'alta shevet nachalatecha har-tzion zeh shachanta bo.
This verse is a plea to Yahveh to remember his covenant and redeem his people. 'Zekhor' means 'remember'. 'Adatecha' means 'your congregation' or 'your assembly'. 'Qanita' means 'you acquired' or 'you purchased'. 'Qedem' means 'formerly' or 'in the past'. 'Ga'alta' means 'you redeemed'. 'Shevet nachalatecha' means 'the tribe of your inheritance'. 'Har-tzion' means 'Mount Zion'. 'Zeh' means 'this'. 'Shachanta bo' means 'you have dwelt in it'.
[PSA.74.3] Lift up your steps to the heights of eternity. All wickedness, the enemy, in the holiness. [§]
ha-ree-mah peh-ah-may-kah leh-mah-shoo-ot neh-tzahk kol-heh-rah oh-yehv bah-koh-desh.
This verse contains instructions and addresses a recipient. 'Harimah' is a command form meaning 'lift up.' 'Pe'amayka' means 'your steps.' 'Lemashuot' means 'to heights' or 'to lofty places.' 'Netzach' means 'eternity' or 'everlasting.' 'Kol-herah' means 'all evil' or 'all wickedness.' 'Oyev' means 'enemy.' 'Bakodesh' means 'in the holiness' or 'in the sanctuary'.
[PSA.74.4] Your adversaries roar in the midst of your appointed assembly. They have set their signs as signs. [§]
sha-gu tso-re-rech be-ker-ev mo-a-de-cha sha-mu o-to-tam o-tot.
This verse describes the actions of adversaries against someone or something revered. "Sha-gu" means to roar or cry out. "Tso-re-rech" means your adversaries or enemies. "Be-ker-ev" means in the midst of. "Mo-a-de-cha" means your appointed place or assembly. "Sha-mu" means they have set. "O-to-tam" means their signs. "O-tot" means signs.
[PSA.74.5] It will be known as one who brings upwards in a tangle of trees with axes. [§]
yee-vah-dah kah-meh-vee ah-leh-mah bee-sah-vakh-etz kar-doo-mot
This verse describes being known as one who brings upwards through a tangle of trees with axes. The word 'Yee-vah-dah' is a verb form related to 'YHVH' (Yahveh). 'kah-meh-vee' means 'like one who brings'. 'ah-leh-mah' means 'upwards'. 'bee-sah-vakh-etz' means 'in a tangle of trees'. 'kar-doo-mot' means 'axes'.
[PSA.74.6] And at the time of their openings together, with rushing and with many turns, they will resound. [§]
ve-at-tah pit-chu-che-ha ya-chad be-kash-shil ve-che-il-af-pot ya-ha-lo-mon.
This verse describes the opening of gates and their echoing sound. 've-at-tah' means 'and at the time of'. 'pit-chu-che-ha' refers to the openings of them, or the gates. 'ya-chad' means together. 'be-kash-shil' can be interpreted as 'with difficulty' or 'with rushing'. 've-che-il-af-pot' means 'and with a thousand windings' or 'and with many turns'. 'ya-ha-lo-mon' means 'they will resound' or 'they will echo'.
[PSA.74.7] Send forth fire to the land, profane the dwelling of your name. [§]
shil-khu ba-esh mik-dash-ekha la-aretz khil-lu mish-khan-she-mekha.
This verse contains several key words relating to God and His dwelling. "Shilkhu" means 'send forth'. "Ba-esh" means 'in fire'. "Mikdash" means 'sanctuary' or 'holy place'. "Ekha" is a possessive pronoun meaning 'your'. "La-aretz" means 'to the land'. "Chillu" means 'profane' or 'desecrate'. "Mishkhan" means 'dwelling' or 'tabernacle'. "Shemekha" means 'your name'. This verse is a lament or a prophetic utterance regarding the destruction of the temple or a sacred place.
[PSA.74.8] They said in their hearts, agreeing together, they will burn all the appointed times of God in the land. [§]
am-roo beh-lee-vahm nee-nahm ya-chad sar-foo kol-mo-ah-day el bah-ah-retz
This verse describes a people speaking within their hearts, agreeing together to burn all the appointed times of God in the land. "am-roo" means 'they said'. "beh-lee-vahm" means 'in their heart'. "nee-nahm" means 'together'. "ya-chad" is also 'together' and reinforces the previous word. "sar-foo" means 'they will burn'. "kol" means 'all'. "mo-ah-day" means 'appointed times'. "el" means 'God'. "bah-ah-retz" means 'in the land'.
[PSA.74.9] Our signs have not been seen. There is no longer a prophet, and no one knows with us until when. [§]
O-toe-teen-oo lo ra-ee-no ein-ode na-vee va-lo ee-tan-oo yo-deh ad-mah
This verse discusses a lack of prophetic signs and understanding. 'Ototeynu' means 'our signs'. 'Lo ra-ee-no' means 'not seen'. 'Ein-ode' means 'no longer'. 'Navi' means 'prophet'. 'Va-lo ee-tan-oo' means 'and not with us'. 'Yodeh' means 'knows'. 'Ad-mah' means 'until when'.
[PSA.74.10] How long will the Gods dishonor an enemy, insulting your name forever? [§]
ad-ma-tai elohim ye-cha-ref tzar ye-na-etz oyev shim-cha la-netzach.
This verse asks how long the Gods will dishonor an enemy, insulting the name of God forever. 'Ad-mattai' means 'until when?' or 'how long?'. 'Elohim' is 'the Gods'. 'Yecharef' means 'will dishonor' or 'will mock'. 'Tzar' means 'enemy'. 'Yenaetz' means 'will insult'. 'Oyev' means 'enemy'. 'Shimcha' means 'your name'. 'La-netzach' means 'forever'.
[PSA.74.11] Why do you return your hand and your right hand from the midst of your laws, and finish them? [§]
lah-mah tah-sheev yahd-kah vee-yee-mee-neh-kah mee-keh-rev khoh-kehkah kah-leh
This verse is a question addressed to God. "Lahmah" means "why". "Tasheev" means "you return" or "you withdraw". "Yadka" means "your hand". "Vee-yee-mee-neh-kah" means "and your right hand". "Mi-keh-rev" means "from the midst of". "Chokh-kehkah" means "your laws" or "your statutes". "Kalleh" means "finish" or "destroy". The verse questions why God would withdraw his power from within his own rules, and then finish or destroy.
[PSA.74.12] And the Gods, my King from ancient times, works salvations within the land. [§]
veh-el-o-heem mal-kee mee-keh-dem po-el yes-hoo-ot be-ker-ev ha-ah-retz
This verse describes the Gods as the ancient King who works salvation within the land. 'El' means God. 'Elohim' is a plural form, meaning 'the Gods'. 'Mal'ki' means 'my King'. 'Mikedem' means 'from ancient times'. 'Poel' means 'worker' or 'doer'. 'Yeshuot' is the plural of 'salvation'. 'Bekerev' means 'within' or 'in the midst of'. 'Ha'aretz' means 'the land'.
[PSA.74.13] You shattered the sea with your strength; you broke the heads of dragons on the waters. [§]
Atah porarta be'azcha yam, shibarta roshei taninim al-hamayim.
This verse describes a divine act of power. "Atah" means "you". "Porarta" means "you shattered" or "you broke apart". "Be'azcha" means "with your strength". "Yam" means "sea". "Shibarta" means "you broke". "Roshei" means "heads of". "Taninim" means "sea monsters" or "dragons". "Al-hamayim" means "on the waters". The verse depicts a deity breaking apart the sea and crushing the heads of sea monsters on the waters.
[PSA.74.14] You crushed the heads of Leviathan; you will give him as food to a people for crawling creatures. [§]
Atah ritzatzta rashei livyatan titnenu maachal leam leziyim.
This verse describes God providing sustenance to the people and creatures of the sea by killing the Leviathan and offering its head as food. "Atah" means you. "Ritzatzta" means you crushed or shattered. "Rashei" means heads. "Livyatan" is Leviathan, a sea monster. "Titnenu" means you will give him/it. "Maachal" means food. "Leam" means to a people or nation. "Leziyim" means to creatures or animals, specifically those that crawl or swarm.
[PSA.74.15] You split a spring and a stream. You dried up strong rivers. [§]
Attah baka'ta ma'yan va'nachal, Attah hovash'ta naharot eitan.
Attah means 'you'. Baka'ta is a verb meaning 'you split' or 'you cleaved'. Ma'yan means 'spring' or 'fountain'. Va'nachal means 'and a stream'. Hovash'ta means 'you dried up' or 'you weakened'. Naharot means 'rivers'. Eitan means 'strong' or 'mighty'.
[PSA.74.16] To you belongs the day, also to you belongs the night. You prepared the light and the sun. [§]
lekha yom af lekha layla atta hekhinota ma'or vashamesh
This verse describes God creating day and night, light and sun. 'lekha' means 'to you' or 'for you'. 'yom' means 'day'. 'af' means 'also'. 'layla' means 'night'. 'atta' means 'you'. 'hekhinota' means 'you prepared' or 'you established'. 'ma'or' means 'light' or 'luminary'. 'vashamesh' means 'and the sun'.
[PSA.74.17] You established all the boundaries of the earth. Summer and winter, you created them. [§]
Atah hitzavta kol gvulot aretz kayitz va choref atah yetzartam.
This verse describes God establishing the boundaries of the earth, and creating summer and winter. "Atah" means "you". "Hitzavta" means "you established". "Kol" means "all". "Gvulot" means "boundaries". "Aretz" means "earth". "Kayitz" means "summer". "Va" means "and". "Choref" means "winter". "Yetzartam" means "you created them".
[PSA.74.18] Remember this: an enemy has reproached Yahveh, and a vile people have despised your name. [§]
zekhar-zoht oyev kheraf Yahveh ve'am naval ni'atzu shemekha.
This verse contains several key names and words. "Zekhar" means "remember". "Zot" means "this". "Oyev" means "enemy". "Kheraf" means "to reproach, to mock". "Yahveh" is the proper name of God. "Ve'am" means "and a people". "Naval" means "foolish, vile". "Ni'atzu" means "were despised". "Shemekha" means "your name". The verse is a plea to remember the reproach of God by the enemy, and the despising of God’s name by a vile people.
[PSA.74.19] Do not give the soul of your pursuit to the beast, do not forget your poor beasts forever. [§]
al-titeyn le-khayyat nefesh torekha khayyat aniyeikha al-tishkakh lanetzakh.
This verse contains several words requiring literal translation. "al-titeyn" means "do not give". "le-khayyat" means "to the beast". "nefesh" means "soul" or "life". "torekha" means "your portion" or "your pursuit". "aniyeikha" means "your poor". "al-tishkakh" means "do not forget". "lanetzakh" means "forever". The verse is a plea regarding the treatment of animals, specifically the poor and vulnerable.
[PSA.74.20] Look to the covenant, because the darknesses of the earth are full of springs of violence. [§]
ha-bet la-brit ki malu machashakei-eretz neot chamas
This verse contains several key words. "ha-bet" means "the look". "la-brit" means "to the covenant". "ki" means "because". "malu" means "are full". "machashakei-eretz" means "the darknesses of earth". "neot" means "youth" or "springs". "chamas" means "violence". Thus, the verse speaks of looking to the covenant because the darknesses of the earth are full of springs of violence.
[PSA.74.21] Do not return to being crushed and ashamed. The afflicted and the poor will praise your name. [§]
al-yashov dakh niklam, ani ve'evyon yehalelu shemechah.
This verse consists of several parts. "al-yashov" means "do not return". "dakh" means "to be crushed". "niklam" means "they are ashamed". "ani" means "the afflicted". "ve" means "and". "evyon" means "the poor". "yehalelu" means "they will praise". "shemechah" means "your name". The verse speaks of not returning to a state of being crushed and ashamed, but rather the afflicted and the poor praising God’s name.
[PSA.74.22] Rise, the Gods, contend your contention. Remember your insults from a scoffer all day. [§]
koo-mah el-o-heem ree-vah ree-veh-kah zekh-or khehr-pah-tah-kah mee-nee-nah-val kol-hay-yohm
This verse is a call for 'the Gods' to contend, to remember insults, and to act against those who slander them throughout the day. 'koo-mah' is an imperative, a command to rise or stand. 'el-o-heem' is 'the Gods' in the plural. 'ree-vah' is a dispute or contention, repeated for emphasis. 'zekh-or' means 'remember'. 'khehr-pah-tah-kah' means insults or reproaches. 'mee-nee-nah-val' literally means 'from a foolish one' or 'from a scoffer'. 'kol-hay-yohm' means 'all day' or 'throughout the day'.
[PSA.74.23] Do not forget the voice of your adversaries, the uproar of those who rise against you continually ascends. [§]
al-tishkach qol tzorercha, sha’on qameycha oleh tamid.
This verse contains several key words. 'al-tishkach' means 'do not forget'. 'qol' means 'voice'. 'tzorercha' means 'your adversaries'. 'sha’on' means 'noise' or 'uproar'. 'qameycha' means 'your rising up' or 'those who rise against you'. 'oleh' means 'goes up' or 'ascends'. 'tamid' means 'always' or 'perpetually'. The verse is a command not to forget the voices and uproar of one’s enemies, which continually rise up.
PSA.75
[PSA.75.1] To the victorious one, do not destroy. A psalm for Asaph, a song. [§]
lam-na-tse-akh al-ta-shkhet miz-mor le-a-saf shir
This verse consists of instructions for the musical director and identifies the author and type of composition. "lam-na-tse-akh" is an instruction relating to the musical setting, often understood as 'to the victorious one' or 'for the director of music'. "al-ta-shkhet" is a command meaning 'do not destroy'. "miz-mor" signifies a psalm, or a song set to music. "le-a-saf" indicates that the psalm is 'for Asaph'. "shir" is simply 'a song'.
[PSA.75.2] We thank you, the Gods; we thank you, and your name is near. Tell of your wonders. [§]
hodinu lecha elohim hodinu vekarov shemech sipru niflaotecha
This verse is a thanksgiving prayer. "Hodinu" means "we thank you". "Lecha" means "to you". "Elohim" is the Gods. "Ve" means "and". "Karov" means "near". "Shemech" means "your name". "Sipru" means "tell". "Niflaotecha" means "your wonders".
[PSA.75.3] For I will take an appointed time, I will judge the upright. [§]
ki ekakh moed ani meysharim eshpott.
This verse consists of several components. "Ki" means "for" or "because". "Ekakh" means "I will take" or "I will appoint". "Moed" means "appointed time" or "meeting". "Ani" means "I". "Meysharim" means "the upright" or "the just". "Eshpott" means "I will judge". Therefore, the verse is saying that a time will be appointed for the speaker to judge the upright.
[PSA.75.4] The earth and all its dwellers are consumed. I planned its pillars. Forever. [§]
nemogim erets vechol-yoshveha anokhi tikantti amudeha selah
nemogim means 'they melt' or 'they are consumed'. erets means 'earth'. vechol means 'and all'. yoshveha means 'its dwellers'. anokhi means 'I'. tikantti means 'I planned' or 'I established'. amudeha means 'its pillars'. selah is a term of uncertain meaning, often translated as 'forever' or simply used as a pause/emphasis.
[PSA.75.5] I said to the boastful, do not boast, and to the wicked, do not lift up your power. [§]
amarti lahollim al-tahollu ve larasha'im al tarimu karen
This verse consists of a statement made by the speaker to two groups of people: ‘the boastful’ and ‘the wicked’. The speaker is telling ‘the boastful’ not to boast, and ‘the wicked’ not to lift up a horn. ‘Horn’ in this context represents power or pride.
[PSA.75.6] Do not lift up your horns to the heights. Do not speak with an arrogant neck. [§]
al-tarimu lamarom karnkem tedabru bevatzar atak.
This verse contains several components. "al" means "not". "tarimu" is a command, meaning "lift up". "lamarom" means "to the heights". "karnkem" means "your horns". "tedabru" means "you speak". "bevatzar" means "with a constricted neck". "atak" means "arrogant". Therefore, the verse is a command not to lift up your horns to the heights, and not to speak with an arrogant neck.
[PSA.75.7] For not from the south and not from the west, and not from the desert of mountains. [§]
ki lo mimmoza u-mimma'arav ve-lo mimidbar harim
This verse uses several prepositions meaning 'from'. 'Mimmoza' is from the south, 'mimma'arav' is from the west, and 'mimidbar harim' is from the desert of mountains. The 'ki' at the beginning means 'for' or 'because'. 'Lo' means 'not'.
[PSA.75.8] Because the Gods judge, this one will be humbled, and that one will be lifted up. [§]
kee-elohim shofeht zeh yashpil vezeh yarim
The verse states that God judges. 'Elohim' refers to the Gods, in a plural sense, indicating power and majesty. 'Shofeht' means 'judges'. 'Zeh' means 'this one' or 'this'. 'Yashpil' means 'will humble'. 'Vezeh' means 'and this one'. 'Yarim' means 'will lift up'. The verse is presenting a contrast: some will be humbled and some will be lifted up, based on the judgement of the Gods.
[PSA.75.9] For a cup is in the hand of Yahveh, and the wine of wrath is full of dregs. They will cause all the wicked of the earth to drink from it, and they will find its dregs. All the wicked of the earth will drink. [§]
Ki kos be-yad-Yahveh ve-yayin chamar mal’e mesech vayeiger mizzeh ach-sh’mareha yim’tsu yishtu kol rishei-aretz.
This verse describes a cup held in the hand of Yahveh, filled with the wine of wrath, and how all the wicked of the earth will drink from it. 'Kos' means cup, 'yad' means hand, 'Yahveh' is the proper name of God. 'Yayin chamar' refers to wine, specifically the wine of wrath or fury. 'Mesech' means filling or dregs. 'Vayeiger' means to cause to drink or pour out. 'Mizzeh' means from this. 'Sh’mareha' means its dregs. 'Yim’tsu' means they will find or obtain. 'Yishtu' means they will drink. 'Kol rishei-aretz' means all the wicked of the earth.
[PSA.75.10] And I will declare forever, I will sing to the God of Jacob. [§]
Va-a-nee ag-eed le-o-lam, a-zam-mer-ah le-elo-hay ya-a-kov.
This verse is comprised of several parts. "Va-a-nee" means "and I". "Ag-eed" means "I will declare". "Le-o-lam" means "forever". "A-zam-mer-ah" means "I will sing". "Le-elo-hay" means "to the God of". "Ya-a-kov" is the name Jacob.
[PSA.75.11] And all the horns of the wicked ones I will cut off; the horns of the righteous ones will be lifted up. [§]
ve-chol-kar-nei re-sha-eem a-ga-deh-ah; te-ro-mam-nah kar-not tza-deek.
This verse discusses the horns, which represent power or strength, of the wicked and the righteous. The verse states that all the horns of the wicked will be cut off, while the horns of the righteous will be lifted up. The verb 'agadeh' means to cut off or diminish, and 'teromamnah' means to lift up or exalt.
PSA.76
[PSA.76.1] To the one who conquers, with stringed instruments, a psalm to Asaph, a song. [§]
lam'natzeyach bin'ginot mizmor l'Asaf shir
This verse is a musical heading to Psalm 50. 'Lam'natzeyach' means 'to the one who conquers' or 'for the one who is victorious'. 'Bin'ginot' means 'with stringed instruments' or 'with music'. 'Mizmor' means 'psalm' or 'song'. 'L'Asaf' means 'to Asaph'. 'Shir' means 'song'.
[PSA.76.2] God is known in Judah, and the Gods’ name is great in Israel. [§]
no-dah bee-hoo-dah el-o-heem bee-ees-rah-el ga-dol sh-mo
This verse states that God is known in Judah and His name is great in Israel. "No-dah" means known. "Bee-hoo-dah" means in Judah. "El-o-heem" is a plural form of God, meaning 'the Gods'. "Bee-ees-rah-el" means in Israel. "Ga-dol" means great. "Sh-mo" means His name.
[PSA.76.3] And it was in Shalom a booth, and his dwelling in Zion. [§]
Va-yhi b’shalem sukkah u-m’onato b’tsiyon
This verse describes where God’s dwelling is. ‘Va-yhi’ means ‘and it was’. ‘B’shalem’ means ‘in Shalom’ which is a place name, often understood as Jerusalem. ‘Sukkah’ means ‘booth’ or ‘tabernacle’. ‘U-m’onato’ means ‘and his dwelling’ or ‘and his habitation’. ‘B’tsiyon’ means ‘in Zion’.
[PSA.76.4] There he broke the fragments of the bow, the shield and the sword, and war. Selah. [§]
sha-mah shi-bar rish-fei-qa-shet ma-gen ve-che-rev u-mil-cha-mah se-lah
This verse describes a breaking or shattering. "Sha-mah" means there. "Shi-bar" means he broke. "Rish-fei-qa-shet" refers to fragments or pieces, specifically of a bow. "Ma-gen" is shield. "Ve" is and. "Che-rev" is sword. "U-mil-cha-mah" is and war. "Se-lah" is a term used in the Psalms, its meaning is debated, but it often indicates a pause or a concluding statement.
[PSA.76.5] Naor, you are powerful beyond the mountains of the wild. [§]
Na'or ata adir meharrei-taref
Na'or is a proper noun, likely a divine name, and has no readily available meaning in ancient texts. It is treated as a name. 'Ata' means 'you'. 'Adir' means 'powerful' or 'mighty'. 'Meharrei' means 'from the mountains of'. 'Taref' means 'hunters' or 'wild animals', and by extension, 'wildness'. Therefore, the verse is addressing a divine being and stating their power is greater than the mountains of wildness.
[PSA.76.6] They behaved foolishly, the brave of heart; their sleep has become light, and they did not find the hands of mighty men. [§]
eshtolloo avirei lev namoo shnatam velo matsoo kol anshei khayil yedeyhem
This verse describes the futility of strong men and warriors. 'Eshtolloo' means 'they behaved foolishly or wildly'. 'Avirei lev' means 'strong of heart' or 'brave men'. 'Namoo shnatam' means 'their sleep has become light' or 'they do not sleep well'. 'Velo matsoo' means 'and they did not find'. 'Kol anshei khayil' means 'all men of valor' or 'all mighty men'. 'Yedeyhem' means 'their hands'. The verse suggests that even the strongest men find their strength fails them.
[PSA.76.7] From your rebuke, the Gods of Jacob are put to sleep, and chariots and horses as well. [§]
mi-ga-a-rat-kha e-lo-hei ya-a-kov nir-dam ve-re-khev va-sus
This verse consists of several components. "mi-ga-a-rat-kha" means "from your rebuke". "e-lo-hei" means "the Gods". "ya-a-kov" is the name Jacob. "nir-dam" means "are put to sleep" or "fell asleep". "ve-re-khev" means "and chariots". "va-sus" means "and horses". Therefore, the entire verse describes a situation where the Gods of Jacob cause chariots and horses to fall asleep through their rebuke.
[PSA.76.8] You are awesome, you, and who will stand before you from your anger? [§]
Atah norah atah umee-ya'amod lifanekha me'az afecha.
This verse describes the awesome and terrible power of Yahveh. "Atah" means "you". "Norah" means "awesome" or "terrible". "Umee-ya'amod" means "who will stand". "Lifanekha" means "before you". "Me'az" means "since" or "from". "Afecha" means "your anger". The verse is a rhetorical question expressing the inability of anyone to withstand Yahveh’s wrath.
[PSA.76.9] From the heavens you caused judgment to be heard. The earth feared and was quiet. [§]
mi-sha-mai-yim hish-ma-ta din eretz ya-re-ah ve-sha-ka-ta.
This verse describes a divine judgment proclaimed from the heavens. "mi-sha-mai-yim" means "from the heavens". "hish-ma-ta" means "you caused to be heard". "din" means "judgment". "eretz" means "earth". "ya-re-ah" means "feared". "ve-sha-ka-ta" means "and was quiet". The verse depicts the earth’s reaction to the proclaimed judgment: fear and subsequent silence.
[PSA.76.10] When the Gods rise to judgment, to save all the humble of the earth. Selah. [§]
bə·qūm-la·miš·pāṭ ĕ·lō·hîm lə·hō·šîaḵ kâl-‘a·nə·wê-’e·reṣ sē·lā.
This verse describes God arising to judge and save all the humble of the earth. “bə·qūm” means “when rising”. “la·miš·pāṭ” means “to judgment”. “ĕ·lō·hîm” is the Gods. “lə·hō·šîaḵ” means “to save”. “kâl” means “all”. “‘a·nə·wê” means “the humble”. “’e·reṣ” means “earth”. “sē·lā.” is a musical notation with an uncertain meaning; often translated as ‘Selah’.
[PSA.76.11] For the wrath of man acknowledges you, the remainder of wrath will bind itself. [§]
kee-khah-maht ah-dahm toh-deh-khah sh'eh-ree-heet khay-moht tahk-gor
This verse contains several names and descriptive terms. "khah-mah" refers to wrath or anger. "ah-dahm" means man. "toh-deh-khah" means you acknowledge or confess. "sh'eh-ree-heet" means a remainder or what is left. "khay-moht" is another instance of wrath or anger. "tahk-gor" means to gird or bind.
[PSA.76.12] Vow and pay to Yahveh, the Gods of your people. They will bring gifts to all surrounding areas to the fearful one. [§]
nid'ru v'shal'mu l'Yahveh Elohim'chem kol-s'vivav'yo yovilu shay l'mora.
This verse contains a vow and payment to Yahveh, the Gods of your people. It describes bringing gifts to the fearful one. Let's break down the terms: 'nid'ru' is a command to vow, 'v'shal'mu' is a command to pay. 'l'Yahveh' means 'to Yahveh'. 'Elohim'chem' means 'the Gods of you' or 'your Gods'. 'kol-s'vivav'yo' means 'all around them' or 'surrounding areas'. 'yovilu' means 'they will bring'. 'shay' means 'gift'. 'l'mora' means 'to the fearful one' or 'to awe'.
[PSA.76.13] A spirit of rulers will be terrifying to the kings of the earth. [§]
yivtzor ruach negidim nora lemalchei artz
This verse describes a spirit of rulers as terrifying to the kings of the earth. 'Yivtzor' indicates a future action, likely 'will create' or 'will bring forth'. 'Ruach' means 'spirit' or 'wind'. 'Negidim' refers to rulers, leaders, or princes. 'Nora' means 'terrifying', 'awe-inspiring', or 'dreadful'. 'Lmalchei' is 'to the kings of'. 'Artz' means 'earth' or 'land'.
PSA.77
[PSA.77.1] To the director of music, on the hand-strings, to Asaph, a Psalm. [§]
lam-na-tse-ach al-ye-dee-toon le-a-saf miz-mor
This verse is a musical heading for Psalm 69. "Lamnatzach" is understood to be an instruction to the director of music regarding the musical style or performance. "Al-yeditun" likely refers to a specific musical instrument or style of playing. "Le-Asaf" indicates that the Psalm is to be sung by or associated with Asaph, a Levitical musician. "Mizmor" means Psalm, or a song set to music.
[PSA.77.2] My voice to the Gods and I will cry out. My voice to the Gods and may they listen to me. [§]
qoley el-eloheem ve-etzakeh qoley el-eloheem ve-ha'azin elay.
This verse consists of two parallel phrases. "Qoley" means "my voice". "El" means "God". "Eloheem" means "the Gods". "Ve" means "and". "Etzakeh" means "I will cry out". "Ve-ha'azin" means "and listen". "Elay" means "to me". The verse expresses a plea to the Gods, asking them to listen.
[PSA.77.3] In the day of my distress, my Lord I sought, my hand was outstretched throughout the night, and did not cease. From a change of mind, comfort my soul. [§]
beyom tzarati adonai darashti yadi laylah nigrah velo tapug meanah hinachem nafshi
This verse describes a time of distress where the speaker called upon their Lord, extending their hand in prayer throughout the night. They state that their Lord did not cease to provide comfort. 'Meanah' can be understood as 'change of mind' or 'repentance' in the context of God's ongoing kindness.
[PSA.77.4] I will remember the Gods and I will become distressed. I will converse, and my spirit will envelop itself. Selah. [§]
ezkrah elohim ve'ehemaya asichah ve'tit'atef ruhi selah
The verse begins with 'ezkrah', meaning 'I will remember'. 'Elohim' is 'the Gods'. 'Ve'ehemaya' is 'and I will become distressed'. 'Asichah' is 'I will converse'. 'Ve'tit'atef' means 'and will envelop'. 'Ruhi' is 'my spirit'. 'Selah' is a liturgical term with uncertain meaning, often interpreted as a pause or reflection.
[PSA.77.5] You have taken hold of the watchings of my eyes. I am overwhelmed, and I will not speak. [§]
akhazta shmurot einai, nif'amti v'lo adaber.
This verse describes a feeling of being overwhelmed and silenced by a divine presence. "Akhazta" means you have taken hold of. "Shmurot einai" means the watchings of my eyes, suggesting intense gazing or being observed. "Nif'amti" means I am astonished or overwhelmed. "V'lo adaber" means and I will not speak.
[PSA.77.6] I have considered days from before, years of eternities. [§]
khashavti yamim mikedem shnot olamim
This verse consists of several words. 'Khashavti' means 'I have counted' or 'I have considered'. 'Yamim' is 'days'. 'Mikedem' means 'from before' or 'from ancient times'. 'Shnot' means 'years'. 'Olamim' means 'worlds' or 'eternities'. The verse speaks of contemplating days and years from the distant past.
[PSA.77.7] I remember my songs in the night; with my heart I commune, and my spirit searched. [§]
ez-krah neg-ee-nah-tee bah-lah-ee-lah im-lev-ah-vee ah-see-chah vah-ye-cha-peh-s roo-chee
This verse describes a time of contemplation and searching. "ez-krah" means "I remember". "neg-ee-nah-tee" means "my songs". "bah-lah-ee-lah" means "in the night". "im-lev-ah-vee" means "with my heart". "ah-see-chah" means "I converse" or "I commune". "vah-ye-cha-peh-s" means "and searched". "roo-chee" means "my spirit". The verse speaks of remembering songs in the night, communing with the heart, and the spirit searching.
[PSA.77.8] For eternity, my Lord will abandon, and will not continue to be pleased anymore. [§]
Ha-le-o-la-mim yiz-nach Adonai ve-lo-yo-sif li-r’tzot od.
This verse contains several key names and words. 'Ha-le-o-la-mim' means 'for eternity', 'yiz-nach' means 'will abandon', 'Adonai' means 'my Lord', 've' means 'and', 'lo-yo-sif' means 'will not add/continue', 'li-r’tzot' means 'to be pleased with' and 'od' means 'again/anymore'. The verse describes a situation where my Lord will abandon for eternity and will not be pleased again.
[PSA.77.9] He will end his kindness forever; he completed a word to generation and generation. [§]
Heafes lanetzach chasdo, gamar omer ledor vador.
Heafes is a verb meaning 'to cease' or 'to end'. Lanetzach means 'for eternity' or 'forever'. Chasdo means 'his kindness' or 'his lovingkindness'. Gamar means 'he finished' or 'he completed'. Omer means 'word' or 'saying'. Ledor vador means 'to generation and generation' or 'from generation to generation'.
[PSA.77.10] Has God forgotten to be gracious? If He has sprung forth in anger, has His compassion ceased? Selah. [§]
Hasakach chanot El im-kapatz be-af rachamav selah.
This verse asks a rhetorical question about whether God has forgotten to be gracious. 'Hasakach' means 'have forgotten.' 'Chanot' relates to grace or favor. 'El' is God. 'Im-kapatz' means 'if He has leaped' or 'if He has sprung forth' (referring to anger). 'Be-af' means 'in anger.' 'Rachamav' is His compassion. 'Selah' is a musical notation or pause for reflection.
[PSA.77.11] And I said, "It is my sickness. Years of the right hand of the Most High." [§]
va'omar chaloti hi shnot yamin elyon
This verse is from Isaiah 38:6. 'Va'omar' means 'and I said'. 'Chaloti' refers to sickness or pain. 'Hi' is 'it' or 'she'. 'Shnot' means 'years'. 'Yamin' refers to the right hand. 'Elyon' is 'the Most High'. The verse speaks of a person declaring their remaining years are limited due to illness.
[PSA.77.12] I will remember the deeds of Yahveh, for I recall Your wonders from of old. [§]
ez-kor ma-a-lei-Yah, ki-ez-krah mi-ke-dem pil-eh-kha
This verse speaks of remembering the deeds of Yahveh, and recalling His wonders from ancient times. "ezkor" means "I will remember". "ma'alei" means "deeds" or "acts". "Yah" is the shortened form of Yahveh. "ki" means "because" or "for". "ezkrah" means "I recall". "mikedem" means "from ancient times" or "from of old". "pilekha" means "Your wonders". The possessive pronoun "kha" refers to "You", addressing God.
[PSA.77.13] And I will meditate in all your works and in your ways I will talk. [§]
ve-ha-gi-ti be-chol-pa-o-le-cha u-va-a-li-lo-te-cha a-si-cha.
This verse comes from Psalm 119:78. 'Ve' means 'and'. 'Ha-gi-ti' comes from the root 'hagah' which means 'to meditate', 'to ponder', or 'to murmur'. 'Be' means 'in'. 'Chol' means 'all'. 'Pa-o-le-cha' means 'your works'. 'U' means 'and'. 'Ba-a-li-lo-te-cha' means 'your ways'. 'A-si-cha' means 'I will meditate', 'I will ponder', or 'I will talk of'. The possessive pronoun 'cha' means 'your'.
[PSA.77.14] The Gods are in holiness, your ways. Who is God like the Gods? [§]
Elohim ba-qodesh darkekha, mi-El gadol ke-Elohim.
Elohim is a plural form, meaning 'the Gods'. 'Ba-qodesh' means 'in holiness'. 'Darkekha' means 'your ways'. 'Mi-El' means 'who is God?'. 'Gadol' means 'great'. 'Ke-' means 'like' or 'as'.
[PSA.77.15] You, the God, are making wonders known; you have revealed your strength among the peoples. [§]
Atah ha-El oseh peleh hodata ba-amim uzzecha.
This verse is a declaration of God's power and miraculous deeds among the nations. "Atah" means "you". "ha-El" means "the God". "oseh" means "making" or "doing". "peleh" means "wonder" or "miracle". "hodata" means "you made known". "ba-amim" means "among the peoples" or "among the nations". "uzzecha" means "your strength".
[PSA.77.16] You have redeemed with an arm your people, sons of Jacob and Joseph. Selah. [§]
ga'alta bizro'a ammecha bnei ya'akov veyosef selah
The verse speaks of redemption. 'ga'alta' is the second person masculine singular perfect form of the verb 'ga'al', meaning 'you have redeemed'. 'bizro'a' means 'with an arm'. 'ammecha' means 'your people'. 'bnei ya'akov' means 'sons of Jacob'. 'veyosef' means 'and Joseph'. 'selah' is a term thought to be a musical notation or a call to worship, generally translated as 'Selah'.
[PSA.77.17] The waters saw the Gods, the waters trembled, even the depths shook. [§]
ra'ucha mayim elohim ra'ucha mayim yachilu af yirgezu tehomot.
This verse describes a reaction to seeing God. "Ra'ucha" means "saw you." "Mayim" means "waters." "Elohim" is "the Gods." "Yachilu" means "they tremble." "Af" means "even" or "also." "Yirgezu" means "they shake." "Tehomot" means "the depths."
[PSA.77.18] The waters flow, abundant; the skies gave voice. Even your flints will move. [§]
zormu mayim avot kol natnu shchakim af-chatsatsecha yithallachu.
This verse describes a powerful display of the Gods' power, likely a storm. 'Zormu' means 'they flow'. 'Mayim' means 'waters'. 'Avot' means 'thick/abundant'. 'Kol' means 'voice'. 'Natnu' means 'they gave'. 'Shchakim' means 'the skies/heavens'. 'Af' means 'even/also'. 'Chatsatsecha' is a complex word meaning 'your flints/stones/arrows' (likely referring to hail). 'Yithallachu' means 'they will walk/move/proceed'.
[PSA.77.19] The voice of your thunder was on the wheel, lightnings shone, the world trembled, and the land shook. [§]
Kol ra'amekha | bagalgal he'iru berakim tevel ragza vatir'ash ha'aretz.
Kol means "voice". Ra'amekha is a combination of "ra'am" which means "thunder" and "kha" which means "your", so it means "your thunder". Bagalgal means "in the wheel" or "on the wheel". He'iru means "they shone". Berakim means "with lightnings". Tevel means "the world". Ragza means "it trembled". Vatir'ash means "and it shook". Ha'aretz means "the land". This verse describes a theophany, a visible manifestation of the divine. It depicts a scene of powerful divine display with thunder, lightning, and the shaking of the earth.
[PSA.77.20] Your path is in the sea, and your ways are in many waters, and your footprints are not known. [§]
ba-yam darkhekha u-shvilhekha be-mayim rabim ve-ikvotehekha lo nodau.
This verse describes God’s path, ways, and footprints being in the sea, in many waters, and unknown. 'Yam' means sea. 'Darkhekha' is 'your path'. 'Shvilhekha' is 'your ways'. 'Be-mayim rabim' is 'in many waters'. 'Ikvotehekha' is 'your footprints'. 'Lo nodau' means 'are not known'.
[PSA.77.21] You led your people down like a flock by the hand of Moses and Aaron. [§]
nachiyta kats’on am’cha b’yad Moshe v’Aharon
This verse describes God leading the people of Israel. ‘Nachiyta’ means ‘You led down’ or ‘You descended with’. ‘Kats’on’ means ‘like a flock’. ‘Am’cha’ means ‘your people’. ‘B’yad’ means ‘by the hand of’. ‘Moshe’ and ‘Aharon’ are the names Moses and Aaron.
PSA.78
[PSA.78.1] A skillful song for Asaph: Listen, my people, to my instruction. Incline your ears to the words of God’s mouth. [§]
mas-keel le-ah-saf ha-az-ee-nah am-mee to-rah-tee ha-too oz-neckhem le-im-ray fee.
This verse begins with an instruction attributed to a musician named Asaph. 'Maschil' is a term indicating a poetic or musical composition. The verse is a call to the people ('ammi') to listen to the instruction ('torati') - the teaching - of God. It instructs them to incline their ears to the words of God’s mouth ('imray fee').
[PSA.78.2] I will open my mouth in a likeness; I will utter riddles from of old. [§]
Ef-tah-khah be-mash-al pee; av-bee-ah khid-ot min-nee-kedem.
This verse comes from Psalm 78:2. 'Ef-tah-khah' means ‘I will open’. ‘Be-mash-al’ means ‘in a parable’ or ‘by a likeness’. ‘Pee’ means ‘my mouth’. ‘Av-bee-ah’ means ‘I will utter’ or ‘I will declare’. ‘Khid-ot’ means ‘riddles’ or ‘enigmas’. ‘Min-nee-kedem’ means ‘from of old’ or ‘from ancient times’. The verse speaks of declaring mysteries or riddles from the distant past.
[PSA.78.3] That we heard and knew them, and our fathers told to us. [§]
asher shama'nu vaneida'em va'avoteinu siperu lanu
This verse consists of several words. 'Asher' means 'that' or 'which'. 'Shama'nu' is 'we heard'. 'Vaneida'em' is 'and we knew them'. 'Va'avoteinu' is 'and our fathers'. 'Siperu' is 'they told'. 'Lanu' is 'to us'. The verse describes a passing down of knowledge from ancestors.
[PSA.78.4] We will not conceal from your children a future generation, those who recount the praises of Yahveh, and his power, and his wonders which he did. [§]
lo nekached mibenehem ledor acharon mesaprim tehilot Yahveh ve'ezuzo veniflaotav asher asa.
This verse discusses not concealing God’s praises from future generations. “Lo nekached” means “we will not conceal.” “Mibenehem” means “from your children” or “from their children.” “Ledor acharon” means “to a future generation.” “Mesaprim” means “tellers” or “those who recount.” “Tehilot Yahveh” means “praises of Yahveh.” “Ve’ezuzo” means “and his power.” “Veniflaotav” means “and his wonders.” “Asher asa” means “which he did.”
[PSA.78.5] And God established a testimony in Jacob and placed a law in Israel, which He commanded our ancestors to make known to their children. [§]
Va-ya-kem edut be-Ya-akov ve-to-rah sam be-Yis-ra-el asher tzi-vah et-a-vo-tei-nu le-ho-di-am liv-nei-hem.
This verse describes God establishing a testimony in Jacob and placing a law in Israel, as He commanded their ancestors, to make it known to their children. 'Edut' means testimony or witness. 'To-rah' refers to law or instruction. 'A-vo-tei-nu' refers to our fathers or ancestors, and 'liv-nei-hem' means to their children.
[PSA.78.6] So that a future generation may know, sons will be born, they will arise and tell to their sons. [§]
le-ma-an ye-de-u dor a-cha-ron ba-nim yi-va-le-du ya-ku-mu vi-sap-ru li-ve-nei-hem.
This verse speaks of future generations knowing and telling about God’s deeds. ‘le-ma-an’ means ‘in order that’ or ‘so that.’ ‘ye-de-u’ means ‘they will know.’ ‘dor a-cha-ron’ means ‘a future generation.’ ‘ba-nim yi-va-le-du’ means ‘sons will be born.’ ‘ya-ku-mu’ means ‘they will arise.’ ‘vi-sap-ru’ means ‘and they will tell.’ ‘li-ve-nei-hem’ means ‘to their sons.’ The verse uses ‘YHVH’ (Yahveh) implicitly, as it is understood in the context.
[PSA.78.7] And they will place their trust in the Gods, and they will not forget the deeds of God, and they will keep His commands. [§]
ve-ya-see-moo be-eh-lo-heem kee-ssel-ahm ve-lo yish-keh-hoo ma-ah-lei-el oo-meetz-vo-tav yeen-tzo-roo.
This verse describes a people who will place their trust in the Gods, and will not forget the deeds of God, and will keep God’s commands. “be-eh-lo-heem” means “in the Gods”. “ma-ah-lei-el” means “the deeds of God”. “meetz-vo-tav” means “His commands”. The verse uses both “the Gods” (Elohim) and “God” (El) which suggests a complex understanding of the divine.
[PSA.78.8] And they will not be like their fathers, a rebellious generation and an errant generation, a generation whose heart has not prepared itself, and who has not been faithful to God's spirit. [§]
v'lo yih'yu k'avotam dor soreir u'moreh dor lo-hechin libbo v'lo ne'emnah et-El ruho.
This verse discusses a generation that does not follow the example of their ancestors. It describes a rebellious and errant generation whose heart is not prepared, and who has not been faithful to God's spirit. 'Avotam' refers to 'their fathers' or ancestors. 'Dor' means 'generation'. 'Soreir' means 'rebellious' or 'stubborn'. 'Moreh' means 'errant' or 'wayward'. 'Hechin' means 'to prepare'. 'Ne'emnah' means 'faithful'. 'El' is God. 'Ruho' is 'his spirit'.
[PSA.78.9] The sons of Ephraim, those who kiss bow-users, became turned in day of battle. [§]
bnei-efraim noshkei romei-kasheh hafkhu beyom krav.
“Bnei-efraim” means “sons of Ephraim.” “Noshkei” means “kissing” or “those who kiss.” “Romei-kasheh” means “bow-users” or “those who use bows.” “Hafkhu” means “they turned” or “they became.” “Beyom krav” means “in day of battle.” This verse describes the men of Ephraim, who were skilled archers, turning back in the day of battle.
[PSA.78.10] They did not keep the covenant with the Gods and refused to walk in His instruction. [§]
lo shamru brit Elohim uvetorato meanu lalechet
This verse describes a people who did not keep the covenant with the Gods and refused to walk in His instruction. 'Lo' means 'not'. 'Shamru' means 'they kept'. 'Brit' means 'covenant'. 'Elohim' means 'the Gods'. 'U' means 'and'. 'Betorato' means 'in His instruction'. 'Meanu' means 'they refused'. 'Lalechet' means 'to walk'.
[PSA.78.11] They forgot his deeds, and his wonders that the Gods showed. [§]
vayishkehu alilotav veniflaotav asher hera'am
This verse describes people forgetting the deeds and wonders that the Gods showed them. 'Vayishkehu' means 'they forgot'. 'Alilotav' is 'his deeds' or 'his acts'. 'Veniflaotav' means 'and his wonders'. 'Asher hera'am' means 'that the Gods showed'.
[PSA.78.12] Before their fathers, the Gods did a wonder in the land of Egypt, the field of Zoan. [§]
neged avotam asa peleh beeretz mitzrayim sdeh tzoan.
This verse describes a wondrous act done before their fathers in the land of Egypt, specifically in the field of Zoan. "Neged" means "before" or "in the presence of". "Avotam" means "their fathers". "Asa" means "did" or "wrought". "Peleh" means "wonder" or "miracle". "Beeretz" means "in the land of". "Mitzrayim" is the name "Egypt". "Sdeh" means "field of". "Tzoan" is a place name. The structure is a basic Subject-Verb-Object construction with prepositional phrases specifying location and timing.
[PSA.78.13] God split the sea and He led them through it, and He established the waters like a heap. [§]
bah-kah yam vah-yah-veer-em vah-yah-tsev-mah-yim keh-moh-nehd
This verse describes God splitting the sea and leading the Israelites through it, and then piling up the waters like a heap. "Baka" means to split, cleave, or break. "Yam" means sea. "Va-yaavir-em" means and He led them through. "Va-yaTsev" means and He established or set up. "Mayim" means waters. "Ke-moh" means like. "Ned" means a heap or pile.
[PSA.78.14] And He guided them in a cloud by day and all the night in the light of fire. [§]
va-yan-chem be-a-nan yo-mam ve-chol-ha-lai-lah be-or esh
This verse describes God guiding the Israelites in the wilderness. 'Va-yan-chem' means 'and He comforted/guided them'. 'Be-anan' means 'in a cloud'. 'Yo-mam' means 'by day'. 'Ve-chol-ha-lai-lah' means 'and all the night'. 'Be-or esh' means 'in the light of fire'.
[PSA.78.15] He cleaves rocks in the wilderness, and He waters the great deeps. [§]
yevak-ka tsur-im bam-mid-bar va-yashk kit-ho-mot ra-bah
This verse describes God cleaving rocks in the wilderness and watering the deeps. "yevak-ka" is a verb meaning "He will cleave" or "He cleaves". "tsur-im" is a plural noun meaning "rocks". "bam-mid-bar" means "in the wilderness". "va-yashk" means "and He watered". "kit-ho-mot" means "the deeps". "ra-bah" means "great" or "many".
[PSA.78.16] And He brought out streams from the rock, and He caused waters to descend like rivers. [§]
vay-yo-tzee noz-leem mee-sah-lah-kh vah-yo-reh kah-neh-har-oteh mah-yim
This verse describes God bringing forth streams from a rock, which then flowed like rivers of water. 'Vay-yo-tzee' means 'and He brought out'. 'Noz-leem' is the plural of 'noz-el', meaning 'streams' or 'leakages'. 'Mee-sah-lah-kh' means 'from the rock'. 'Vah-yo-reh' means 'and He caused to descend'. 'Kah-neh-har-oteh' means 'like rivers'. 'Mah-yim' means 'waters'.
[PSA.78.17] And they continued to add to their sin against God, rebelling against the Most High in secret. [§]
vayoseefu od lach'toe-lo lam'rot 'elyon batsiyah
This verse describes people continuing to sin against God, rebelling against the Most High in secret. 'Vayoseefu' means 'and they added', implying they continued in a course of action. 'Od' means 'still' or 'again'. 'Lach'toe' means 'to sin'. 'Lo' means 'to him' or 'against him'. 'Lam'rot' means 'to rebel'. 'Elyon' means 'the Most High'. 'Batsiyah' means 'in secret'.
[PSA.78.18] And they tested God in their heart, to ask for food for their soul. [§]
va-ye-nas-soo El bil-vav-am li-sh'al ochel le-naf-sham
This verse describes the people testing God in their hearts, desiring food for their souls. ‘Vaynasu’ means ‘they tested’. ‘El’ refers to God. ‘Bilvavam’ means ‘in their heart’. ‘Lish’al’ means ‘to ask’. ‘Ochel’ means ‘food’. ‘Lnafsham’ means ‘for their soul’.
[PSA.78.19] And they spoke to the Gods, saying, "Is God able to set a table in the wilderness?" [§]
vaydabru be’elohim amru hayuchal el la’aroch shulchan bamidbar
This verse describes a conversation where people speak to ‘the Gods’ and question whether God is able to provide a table in the wilderness. ‘Vaydabru’ means ‘and they spoke’. ‘Be’elohim’ means ‘to the Gods’. ‘Amru’ means ‘they said’. ‘Hayuchal’ means ‘is able’. ‘El’ means ‘God’. ‘La’aroch’ means ‘to arrange’ or ‘to set’. ‘Shulchan’ means ‘table’. ‘Bamidbar’ means ‘in the wilderness’.
[PSA.78.20] Indeed, He struck the rock, and water flowed, and streams will flood. Can He even give bread? If He prepares a provision for His people? [§]
hen hikka-tsur vayazuvoo mayim unchalim yishtofu hagam-lechem yuchal teet im-yachin shear leamo.
This verse describes God striking a rock and water flowing from it, questioning whether He can also provide food. 'hen' means 'indeed' or 'surely'. 'hikka' means 'he struck'. 'tsur' means 'the rock'. 'vayazuvoo' means 'and flowed'. 'mayim' means 'water'. 'unchalim' means 'streams'. 'yishtofu' means 'will flood'. 'hagam-lechem' means 'even bread'. 'yuchal' means 'can'. 'teet' means 'He gives'. 'im-yachin' means 'if He prepares'. 'shear' means 'a provision'. 'leamo' means 'for His people'.
[PSA.78.21] Therefore Yahveh heard and became enraged, and fire blazed up against Jacob, and also wrath ascended against Israel. [§]
lakhen shamah Yahveh vayite'avvar v'esh niss'kah b'Ya'akov v'gam af alah b'Yisra'el.
This verse describes Yahveh hearing something and becoming angered, with fire breaking out against Jacob, and also wrath ascending against Israel. 'Lakhen' means 'therefore'. 'Shamah' means 'heard'. 'Vayite'avvar' means 'became enraged'. 'Niss'kah' means 'blazed/flared up'. 'B'Ya'akov' means 'against Jacob'. 'V'gam af' means 'and also wrath'. 'Alah' means 'ascended'. 'B'Yisra'el' means 'against Israel'.
[PSA.78.22] For they did not believe in the Gods, and they did not trust in His salvation. [§]
kee lo he'eminu be'elohim ve'lo bat'chu bi'y'shu'ato
This verse states a lack of faith in the Gods and a lack of trust in His salvation. 'kee' means 'for' or 'because'. 'lo' means 'not'. 'he'eminu' is the verb 'to believe' in the past tense, third person plural. 'be'elohim' means 'in the Gods'. 've'lo' means 'and not'. 'bat'chu' is the verb 'to trust' in the past tense, third person plural. 'bi'y'shu'ato' means 'in His salvation'.
[PSA.78.23] And the Gods commanded the heavens from above, and he opened the gates of the heavens. [§]
vayetsav shchakim mima'al vedaltei shamayim patah
This verse describes a command given to the heavens, resulting in the opening of the gates of the sky. ‘Vayetsav’ means ‘and commanded’. ‘Shchakim’ refers to the heavens or clouds. ‘Mima’al’ means ‘from above’. ‘Daltei’ means ‘gates of’. ‘Shamayim’ means ‘the heavens’ or ‘the sky’. ‘Patah’ means ‘he opened’. The verb tenses and grammatical structures indicate a completed action.
[PSA.78.24] And rained upon them man to eat, and grain of the heavens gave to them. [§]
Va-yam-ter a-lei-hem man le-ekhol u-de-gan-sha-mai-yim na-tan la-mo.
This verse describes God providing food for the Israelites in the wilderness. ‘Va-yam-ter’ means ‘and rained’. ‘A-lei-hem’ means ‘upon them’. ‘Man’ is the name of the food, often translated as ‘manna’. ‘Le-ekhol’ means ‘to eat’. ‘U’ means ‘and’. ‘De-gan’ means ‘grain’. ‘Sha-mai-yim’ means ‘heavens’. ‘Na-tan’ means ‘gave’. ‘La-mo’ means ‘to them’.
[PSA.78.25] A man eats bread of fatness and sends a portion to them for fullness. [§]
lekhem avirim okhal ish tzeidah shalach lahem lasovea
This verse describes someone eating bread of fatness and sending a portion to others for their satisfaction. 'Lekhem' means bread. 'Avirim' means fatness or richness. 'Okhal' means he eats. 'Ish' means a man. 'Tzeidah' means a portion or hunting produce. 'Shalach' means he sent. 'Lahem' means to them. 'Lasovea' means for satisfaction or fullness.
[PSA.78.26] He lifts up the east in the heavens and he leads with his strength the south. [§]
yas-sa' kah-deem bas-shah-mah-yim vay-nah-heg be-ooz-zo tay-mahn.
This verse describes a divine movement or journey. "yas-sa" means to lift up or carry. "kah-deem" refers to the east wind or eastern regions. "bas-shah-mah-yim" means 'in the heavens'. "vay-nah-heg" means 'and he leads or drives'. "be-ooz-zo" means 'with his strength'. "tay-mahn" means 'the south'. The verse overall depicts a power moving from the east across the sky and guiding or driving the south.
[PSA.78.27] And rained upon them like dust of leftovers, and like birds of many days, winged. [§]
va-yam-teir a-lei-hem ke-a-far sha-er u-ke-chol ya-mim ofh ka-naf.
This verse describes a rain of manna and birds. 'Va-yam-teir' means 'and rained'. 'A-lei-hem' means 'upon them'. 'Ke-a-far' means 'like dust'. 'Sha-er' means 'yesterday's', but in this context, it refers to the remnants or leftovers. 'U-ke-chol' means 'and like all'. 'Ya-mim' means 'days'. 'Ofh' means 'bird'. 'Ka-naf' means 'winged'. The verse describes a rain of remnants like dust, and like birds of many days (a large quantity of birds).
[PSA.78.28] And it fell within his camp, around to his dwellings. [§]
va-yip-el be-ker-ev ma-kha-neh-hoo sa-veev le-mish-khe-no-tav
This verse describes something falling within the camp, surrounding the dwellings. "Va-yip-el" means "and it fell". "Be-ker-ev" means "within". "Ma-kha-neh-hoo" means "his camp". "Sa-veev" means "around". "Le-mish-khe-no-tav" means "to his dwellings".
[PSA.78.29] And they ate and were filled very much, and their desire was brought to them. [§]
va-yo-khlu va-yis-be-u me-od ve-ta-a-va-tam ya-viv la-hem
This verse describes a people who ate and were filled abundantly, and their desire was brought to them. 'Va-yo-khlu' means 'and they ate'. 'Va-yis-be-u' means 'and they were filled'. 'Me-od' means 'very' or 'abundantly'. 'Ve' means 'and'. 'Ta-a-va-tam' is their desire. 'Ya-viv' means 'bring'. 'La-hem' means 'to them'.
[PSA.78.30] They had not finished their desire, still they ate it in their mouths. [§]
Lo-zaru mit-a-va-tam, od ach-lam be-fee-hem.
This verse describes the Israelites still desiring (or craving) the food while it was still in their mouths. 'Lo-zaru' means 'they did not cease' or 'they did not finish'. 'Mit-a-va-tam' is 'their desire' or 'their craving'. 'Od' means 'still'. 'Ach-lam' means 'they ate'. 'Be-fee-hem' means 'in their mouths'.
[PSA.78.31] And even the Gods ascended among them, and killed the fat ones, and brought low the young men of Israel. [§]
ve-af elohim a-lah ba-hem va-yaharog be-mishmaneyhem u-bachurei yisrael hickri-ah.
This verse describes a situation where 'the Gods' ascended among them and killed the fat ones, and brought low the young men of Israel. 'Af' means 'even' or 'also'. 'Elohim' is a plural form, meaning 'the Gods'. 'A-lah' means 'ascended' or 'went up'. 'Ba-hem' means 'among them'. 'Va-yaharog' means 'and killed'. 'Be-mishmaneyhem' means 'in their fatness' or 'the fat ones'. 'U-bachurei yisrael' means 'and the young men of Israel'. 'Hickri-ah' means 'brought low' or 'subdued'.
[PSA.78.32] Despite all of this, they sinned again, and they did not believe in his wonders. [§]
bekhal-zot khat'u-od v'lo-he'eminu b'nifla'otav.
This verse consists of several words. 'Bekhal-zot' means 'in all this' or 'despite all of this'. 'Khat'u-od' means 'they sinned again'. 'V'lo' means 'and not'. 'He'eminu' means 'they believed'. 'B'nifla'otav' means 'in his wonders'. Therefore, the sentence describes a continued sinning despite prior displays of wonderous acts.
[PSA.78.33] And their days finished like a vapor, and their years passed in haste. [§]
Va-yikhal ba-hevel yemeyhem ushnotam ba-behalah.
This verse describes the brevity and futility of life. 'Va-yikhal' means 'and finished' or 'and completed'. 'Ba-hevel' means 'in breath' or 'in vapor', signifying something fleeting. 'Yemeyhem' means 'their days'. 'Ushnotam' means 'and their years'. 'Ba-behalah' means 'in haste' or 'in terror/trembling', indicating the hurried and anxious nature of life. The verse describes life as finishing like a breath, and passing in haste.
[PSA.78.34] If they kill him and seek him, and they return and beseech God. [§]
im-ha-ra-gam u-de-ra-shoo-hoo ve-sha-voo ve-shi-cha-roo-el
This verse consists of a conditional clause followed by a series of actions. "im" means "if". "ha-ra-gam" means "they kill". "u-de-ra-shoo-hoo" means "and they seek him". "ve-sha-voo" means "and they return". "ve-shi-cha-roo-el" means "and they beseech God". The pronoun "hoo" refers back to the subject (implied to be a person). "El" is the name of God.
[PSA.78.35] And they remembered that the Gods are my rock, and God, the highest God, is my redeemer. [§]
va-yiz-keru ki-elo-him tzuram ve-el el-yon go-a-lam
This verse describes a remembering. 'va-yiz-keru' means 'and they remembered'. 'ki' means 'that' or 'because'. 'elo-him' is 'the Gods'. 'tzuram' means 'my rock'. 've' means 'and'. 'el' means 'God'. 'el-yon' means 'highest God'. 'go-a-lam' means 'my redeemer'.
[PSA.78.36] And they enticed him with their mouth, and with their tongue they lied to him. [§]
va-yef-a-too-hoo be-fee-hem oo-vil-sho-nam ye-kaz-zoo-lo
This verse describes a deceptive act. "va-yef-a-too-hoo" means "and they enticed him". "be-fee-hem" means "with their mouth". "oo-vil-sho-nam" means "and with their tongue". "ye-kaz-zoo-lo" means "they lied to him".
[PSA.78.37] And their heart was not upright with Him, and they were not faithful in His covenant. [§]
ve-liv-bam lo-na-khon im-mo ve-lo ne-em-nu bi-ve-ri-to
This verse describes a lack of faithfulness and integrity. 'Livbam' refers to their heart. 'Lo nakhon' means 'not upright' or 'not correct'. 'Immo' means 'with Him'. 'Lo ne'emnu' means 'they were not faithful'. 'Bi-ve-rito' means 'in His covenant'.
[PSA.78.38] And He is merciful; He will atone for iniquity, and will not destroy. And He multiplies to return His anger, and will not kindle all of His fury. [§]
veh-hoo ra-khum yee-kha-pair a-von ve-lo-ya-sh-heet ve-heer-bah le-ha-sheev ap-po ve-lo-ya-eer kol khah-ma-to
This verse describes God's character as merciful and slow to anger. 'Rachum' signifies compassion or mercy. 'Yekapper' means to atone or cover. 'Avon' refers to iniquity or wickedness. 'Yashchit' means to destroy or corrupt. 'Heerbah' means to multiply or increase. 'Lehashiv' means to return or bring back. 'Apo' is anger or wrath. 'Ya'eer' means to kindle or stir up. 'Kol khamato' means all of His fury.
[PSA.78.39] And he remembered that they are flesh, breath going and not returning. [§]
Va-yiz-kor ki-basar hema, ruach holech ve-lo yashuv.
This verse describes humanity's fleeting nature. 'Va-yiz-kor' means 'and he remembered'. 'Ki-basar hema' means 'that flesh they are'. 'Ruach holech' means 'breath goes'. 'Ve-lo yashuv' means 'and not returns'. The verse speaks of remembering that humans are flesh and breath, and once that breath leaves, it does not return.
[PSA.78.40] How many times did they rebel against Him in the wilderness, and grieve Him in the desolate place? [§]
ka-mah yam-roo-hoo ba-mid-bar ya-atz-ee-boo-hoo bee-yeh-shee-mon
This verse describes how many times the people rebelled against God in the wilderness and grieved Him in the desolate places. 'ka-mah' means 'how many'. 'yam-roo-hoo' is a verb meaning 'they rebelled against Him'. 'ba-mid-bar' means 'in the wilderness'. 'ya-atz-ee-boo-hoo' means 'they grieved Him'. 'bee-yeh-shee-mon' means 'in the desolate place'.
[PSA.78.41] And they returned and they tested God, and the Holy One of Israel, they confessed. [§]
va-ya-shoo-vu va-ye-nas-soo El u-kedosh Yis-rae-el hit-vu
This verse describes a return and a testing of God, and a confession of the Holy One of Israel. "vayashuvu" means "and they returned". "vayasoo" means "and they tested". "El" refers to God. "u-kedosh Yisrael" means "and the Holy One of Israel". "hitvu" means "they confessed".
[PSA.78.42] They have not remembered Yahveh, the Gods, on the day that He redeemed them from distress. [§]
loh-zahk-roo et-yah-veh yohm ah-sher-pah-dahm mee-nee-tzahr
This verse describes a people who have forgotten the acts of Yahveh. "lo" means "not". "zahk-roo" is the imperative plural of "to remember". "et" is a particle indicating the direct object. "yahveh" is the proper name of God. "yohm" means "day". "ah-sher" means "that" or "which". "pah-dahm" means "redeemed". "mee-nee" means "from". "tzahr" means "distress". So, literally, it reads: "Not remembered they the Gods the day that redeemed them from distress."
[PSA.78.43] That which performed his signs and his wonders in Egypt, in the field of Zoan. [§]
asher-sam be-mitsrayim ototav umoftav bisdeh-tsoan.
This verse describes God performing signs and wonders in Egypt, specifically in the field of Zoan. 'asher' means 'which' or 'that which'. 'sam' means 'put' or 'placed', here implying 'performed'. 'be-mitsrayim' means 'in Egypt'. 'ototav' means 'his signs'. 'umoftav' means 'and his wonders'. 'bisdeh' means 'in the field of'. 'tsoan' is the name of a location, Zoan.
[PSA.78.44] And Yahveh turned their rivers to blood, and their streams they should not drink. [§]
va-yah-poach le-dahm ye-orei-hem ve-noz-lei-hem bal yish-tah-yoon
This verse describes a plague on Egypt where the water turned to blood. ‘Va-yah-poach’ means ‘and turned’. ‘Le-dahm’ means ‘to blood’. ‘Ye-orei-hem’ means ‘their rivers’. ‘Ve-noz-lei-hem’ means ‘and their streams’. ‘Bal yish-tah-yoon’ means ‘they should not drink’. The verse is describing the result of Yahveh's action.
[PSA.78.45] He will send a swarm upon them and it will consume them, and frogs and it will ruin them. [§]
ye-sha-lach ba-hem a-rov va-yo-khle-em oo-tzfar-day va-ta-shchit-tem
This verse describes God sending plagues upon a people. 'Yeshallach' means 'He will send'. 'Bahem' means 'upon them'. 'Arov' means 'a mixture' or 'swarm', and is understood to mean flies or locusts. 'Va-yokhle-em' means 'and He consumed them'. 'Oo-tzfardea' means 'and frogs'. 'Va-tashchit-tem' means 'and it ruined them'.
[PSA.78.46] And He gave their harvest to destruction, and their labor to the locust. [§]
va-yit-ten le-cha-sil ye-vu-lam vi-gi-am la-ar-beh
This verse describes a consequence of disobedience to Yahveh. 'Vayitten' means 'and He gave'. 'Lechasyl' means 'to the wasteful/destruction'. 'Yevulam' means 'their harvest'. 'Vigi'am' means 'their labor'. 'Laarbeh' means 'to the locust'. The verse states that Yahveh gives the harvest of the disobedient to destruction and their labor to the locust.
[PSA.78.47] Yahveh will slay their vines with hail, and their fig trees with frost. [§]
ya-harog ba-ba-rad gaf-nam ve-shik-mo-tam ba-cha-na-mal
This verse describes Yahveh causing damage to vines and fig trees with hail. "Yahveh" is the proper name of God. "harog" means to slay or kill. "ba-barad" means with hail. "gaf-nam" refers to their vines. "ve" is the conjunction "and". "shik-mo-tam" refers to their fig trees. "ba-chanamal" means with frost or hail.
[PSA.78.48] And he delivered them to the hail in their city, and their livestock to the pestilences. [§]
vay-sah-ger lah-bah-rahd beh-ee-rahhm oo-meeq-neh-hem lah-reshah-pheem.
This verse describes God delivering the Egyptians to hail and their livestock to pestilence. "vay-sah-ger" means 'and he delivered'. "lah-bah-rahd" means 'to the hail'. "beh-ee-rahhm" means 'in their city'. "oo-meeq-neh-hem" means 'and their livestock'. "lah-reshah-pheem" means 'to the pestilences'.
[PSA.78.49] He will send among them the burning of His nostrils, constraint, and wrath, and hardship—the sending forth of evil messengers. [§]
ye-sha-lach-bam charon apo evrah va-za'am ve-tzarah mish-lachat mal-a-chei ra'im.
This verse describes God sending forth anger, wrath, distress, and evil messengers against someone. Let's break down each component: 'yeshallach-bam' means 'He will send among them'. 'charon apo' means 'burning of the nostrils,' a common idiom for fierce anger. 'evrah' means 'constraint' or 'distress.' 'va-za'am' means 'and wrath.' 've-tzarah' means 'and hardship/distress.' 'mish-lachat' means 'sending forth of.' 'mal-a-chei' means 'messengers of.' 'ra'im' means 'evil ones'.
[PSA.78.50] He smoothed a path for his anger; he did not spare their souls from death, and he surrendered their life to pestilence. [§]
yepalles nativ le'appo lo-chassak mimavet nafsham vechayatam ladever hisgir.
This verse describes God making a path for his anger, not sparing souls from death, and delivering life to pestilence. 'Yepalles' suggests smoothing or making level a path. 'Nativ' means path or way. 'Le'appo' means for his anger. 'Lo-chassak' means not sparing. 'Mimavet' means from death. 'Nafsham' means their souls. 'Vechayatam' means and their life. 'Ladever' means to pestilence. 'Hisgir' means he delivered or surrendered.
[PSA.78.51] And Yahveh struck all the firstborn in Egypt, the beginning of plagues in the tents of Ham. [§]
va-yakh kol-bekhor be-mitzrayim re'shit onim be-oholei cham.
This verse describes Yahveh striking all the firstborn in Egypt, the beginning of plagues within the tents of Ham. 'Vayakh' means 'and struck.' 'Kol' means 'all.' 'Bekhor' means 'firstborn.' 'Be-mitzrayim' means 'in Egypt.' 'Re'shit' means 'beginning.' 'Onim' means 'plagues' or 'afflictions.' 'Be-oholei' means 'in the tents of.' 'Cham' is a proper noun, referring to a son of Noah and an ancestor of the Egyptians.
[PSA.78.52] And he journeyed like flocks, my people, and he led them like a flock in the wilderness. [§]
va-ya-sa kha-tson am-mo va-ye-na-gei-em kha-ei-der ba-mid-bar
This verse describes God leading his people, comparing them to a flock. 'Va-ya-sa' means 'and he went up/journeyed.' 'Khatson' means 'like sheep/flocks.' 'Am-mo' means 'my people.' 'Va-ye-na-gei-em' means 'and he led them.' 'Ei-der' means 'a flock.' 'Ba-mid-bar' means 'in the wilderness'.
[PSA.78.53] And God comforted them to trust and they were not afraid, and the sea covered their enemies. [§]
va-yan-chem la-ve-tach ve-lo pa-cha-du ve-et oi-vei-hem ki-sa ha-yam
This verse describes God giving comfort and security, and covering over their enemies with the sea. 'Yanchem' comes from the root meaning 'to comfort'. 'Lave tach' means 'to trust'. 'Oi vei hem' means 'their enemies'. 'Ki-sa ha-yam' means 'covered the sea'.
[PSA.78.54] And He brought them to the boundary of His holiness, this mountain which His right hand possessed. [§]
va-yi-vee-em el-g'vool kad-sho ha-har-zeh ka-nah y'mee-noh
This verse describes God bringing the people to the boundary of His holiness, specifically 'this mountain' which His right hand possessed. 'va-yi-vee-em' is a verb meaning 'and He brought them'. 'el' means 'to'. 'g'vool' means 'boundary'. 'kad-sho' means 'His holiness'. 'ha-har-zeh' means 'this mountain'. 'ka-nah' means 'He possessed'. 'y'mee-noh' means 'His right hand'.
[PSA.78.55] And the Gods drove out before them nations, and caused them to fall by the cord of inheritance, and settled the tribes of Israel in their tents. [§]
va-ye-ga-resh mi-pe-nei-hem go-yim va-ya-pil-lem be-che-vel na-cha-lah va-ya-shken be-o-holei-hem shiv-tei yis-rae-el.
This verse describes God driving out nations and assigning them as inheritance, and then settling the tribes of Israel in their tents. Let's break down the names: 'Elohim' is plural 'the Gods'.
[PSA.78.56] And they tested, and they rebelled against the Gods, the Most High, and they did not keep their testimonies. [§]
va-ye-nas-soo va-yah-mer-oo et-el-o-heem ahl-yohn ve-ay-do-tahv lo shahr-oo.
This verse describes people testing and rebelling against the Gods, the Most High, and not keeping their testimonies. 'Va-ye-nas-soo' means 'and they tested'. 'Va-yah-mer-oo' means 'and they rebelled'. 'Et-el-o-heem' is a grammatical marker followed by 'the Gods'. 'Ahl-yohn' means 'the Most High'. 'Ve-ay-do-tahv' means 'and their testimonies'. 'Lo shahr-oo' means 'they did not keep'.
[PSA.78.57] They turned away and betrayed, like their fathers. They were turned as a bow ready for aiming. [§]
vayissogu vayivgedu ka'avotam nehefchu k'keshet remiyah
This verse describes a turning away and betrayal, mirroring the actions of the ancestors. It uses imagery of a bent bow, implying instability and readiness for destructive action. 'Vayissogu' means 'they turned away'. 'Vayivgedu' means 'they dealt treacherously/betrayed'. 'Ka'avotam' means 'like their fathers'. 'Nehefchu' means 'they were turned'. 'K'keshet remiyah' means 'like a bow ready for aiming'.
[PSA.78.58] They angered Yahveh on their high places, and with their carved images, they provoked the Gods to jealousy. [§]
vayakh'isu-hu b'bamotam u-vif'silehem yakniu-hu.
This verse describes provoking the Gods and inciting them to anger through idolatry. 'Vayakh'isu-hu' means 'they angered him.' 'B'bamotam' refers to 'on their high places' (where idols were often placed). 'U-vif'silehem' means 'and with their carved images'. 'Yakniu-hu' means 'they provoke him to jealousy/anger'.
[PSA.78.59] He heard the Gods, and became enraged, and greatly abhorred Israel. [§]
shama elohim vayite'avvar vayimas mod beyisrael
This verse describes God hearing something and then becoming greatly displeased with Israel. 'Shama' means 'he heard'. 'Elohim' refers to 'the Gods'. 'Vayite'avvar' means 'and he was enraged'. 'Vayimas' means 'and he abhorred'. 'Mod' means 'very' or 'greatly'. 'Beyisrael' means 'with Israel'.
[PSA.78.60] And he abandoned the dwelling place at Shiloh, the tent that dwells among humanity. [§]
va-yit-tosh mish-khan shi-lo oh-hel shi-khen ba-a-dam
This verse describes the abandonment of the dwelling place at Shiloh, the tent that dwells among humanity. 'Va-yit-tosh' means 'and he abandoned'. 'Mish-khan' means 'dwelling place'. 'Shi-lo' is a place name, Shiloh. 'Oh-hel' means 'tent'. 'Shi-khen' means 'that dwells'. 'Ba-a-dam' means 'among the people/humanity'.
[PSA.78.61] And he gave his strength to captivity and his glory into the hand of the enemy. [§]
va-yit-ten la-shvi uz-zo ve-tif-ar-to be-yad-tzar
This verse describes a giving of strength and glory into the hand of an enemy. "vayitten" means 'and he gave'. "lashvi" is 'to captivity'. "uzzo" is 'his strength'. "ve" means 'and'. "tifarto" is 'his glory'. "be" means 'in'. "yad" means 'hand'. "tzar" means 'enemy'.
[PSA.78.62] And he gave over his people to the sword, and he became violent within his inheritance. [§]
va-yas-ger la-che-rev am-moo u-ve-nach-a-la-to hit-ah-var
This verse describes a giving over of a people to the sword, and a becoming violent within their inheritance. The verb 'yas-ger' means to deliver, give over, or commit. 'Am-moo' is 'his people'. 'Che-rev' is 'the sword'. 'Nach-a-la-to' means 'his inheritance'. 'Hit-ah-var' means to become violent or enraged.
[PSA.78.63] The young men were consumed by fire, and the young women were not defiled. [§]
bah-hoo-rahv-eev ah-khlah-ehsh oo-veh-too-loh-tahv-eev lo hoo-lah-loo
This verse describes a devastating event. "Bah-hoo-rahv-eev" refers to the young men. "Ah-khlah-ehsh" means "consumed by fire". "Oo-veh-too-loh-tahv-eev" refers to the young women. "Lo hoo-lah-loo" means "were not defiled". The verse describes a situation where the young men were consumed by fire, but the young women remained undefiled.
[PSA.78.64] His priests fell by the sword, and his widows will not weep. [§]
koh-ha-nee-vav bah-heh-rev nah-pah-loo veh-al-meh-no-tav lo tee-veh-keh-nah
This verse describes the fate of the priests and their wives. "Kohanim" means priests. "Ba-herev" means with the sword. "Napalu" means they fell. "Ve" means and. "Almanotav" means his widows. "Lo" means not. "Tivkeh-nah" means they will weep.
[PSA.78.65] And my Lord awoke like a sleeper, like a strong one roaring like wine. [§]
vayiqatz keyashen adonai kegibbor mitronen miyayin
This verse describes Yahveh awakening like a warrior from a dream. 'Vayiqatz' means 'and he awoke'. 'Keyashen' means 'like a sleeper' or 'like a dream'. 'Adonai' refers to 'my Lord'. 'Kegibbor' means 'like a warrior' or 'like a strong one'. 'Mitronen' means 'roaring' or 'exulting'. 'Miyayin' means 'from wine' or 'like wine'. The overall imagery is of a powerful being roused from slumber, filled with energy and strength.
[PSA.78.66] And he struck his enemies from behind, he gave to them a shame for all time. [§]
Va-yakh tsareiv akhor kherpat olam natan lamoh.
This verse describes a divine action of striking enemies from behind with lasting shame. 'Va-yakh' means 'and he struck'. 'Tsareiv' means 'his enemies'. 'Akhor' means 'behind'. 'Kherpat' means 'shame' or 'reproach'. 'Olam' means 'forever' or 'world'. 'Natan' means 'he gave'. 'Lamoh' means 'to them'. The verb tenses are all past, indicating completed actions.
[PSA.78.67] And He despised the tent of Joseph, and He did not choose the tribe of Ephraim. [§]
va-yim-as be-o-hel yo-sef u-ve-shev-et ef-ra-yim lo va-char
This verse describes God rejecting the tent of Joseph and not choosing the tribe of Ephraim. 'Va-yim-as' means 'and He despised'. 'Be-o-hel' means 'in the tent of'. 'Yo-sef' is the name 'Joseph'. 'U-ve-shev-et' means 'and in the tribe of'. 'Ef-ra-yim' is the name 'Ephraim'. 'Lo va-char' means 'He did not choose'.
[PSA.78.68] And He chose the tribe of Judah, the mountain of Zion that He loved. [§]
va-yiv-khar et-shev-et ye-hu-dah et-har tzi-yon a-sher a-hev.
This verse describes a choosing. 'Va-yiv-khar' means 'and He chose'. 'Et-shev-et' means 'the tribe of'. 'Ye-hu-dah' is Judah. 'Et-har' means 'the mountain of'. 'Tzi-yon' is Zion. 'A-sher' means 'which' or 'that'. 'A-hev' means 'He loved'. The 'et' particles are direct object markers and do not have a direct translation in English but indicate what is being acted upon.
[PSA.78.69] And he built his sanctuary like heights, like the earth he founded it for eternity. [§]
Va-yiven ke-mo-ra-mim mik-dash-o ke-eretz yes-a-dah le-o-lam.
This verse describes the building of God’s sanctuary. ‘Va-yiven’ means ‘and he built’. ‘Ke-mo-ra-mim’ means ‘like heights’ or ‘like elevated places’. ‘Mik-dash-o’ means ‘his sanctuary’. ‘Ke-eretz’ means ‘like the earth’. ‘Yes-a-dah’ means ‘he founded’ or ‘its foundation’. ‘Le-o-lam’ means ‘forever’ or ‘for eternity.’ The verse speaks of the sanctuary being built as enduring as the foundation of the earth.
[PSA.78.70] And the Gods chose David, His servant, and took him from the pens of sheep. [§]
va-yiv-khar be-da-vid av-do va-yi-ka-che-hu mi-mik-la-ot tzon
This verse describes God choosing David from tending sheep. 'Va-yiv-khar' means 'and He chose'. 'Be-David' means 'David'. 'Av-do' means 'His servant'. 'Va-yi-ka-che-hu' means 'and He took him'. 'Mi-mik-la-ot' means 'from the pens'. 'Tzon' means 'sheep'.
[PSA.78.71] After the Gods brought affliction to Jacob, my people, and to Israel, His inheritance. [§]
may-ah-har a-loht heh-vee-o lee-reh-oht beh-yah-ah-kohb am-moh oo-veh-yis-rah-el nah-hah-laht-toh
This verse describes a bringing of trouble or affliction upon Jacob and Israel. "May-ah-har" means 'after' or 'from behind'. "A-loht" is plural for 'Gods'. "Heh-vee-o" means 'He brought'. "Lee-reh-oht" means 'to evil' or 'to affliction'. "Beh-yah-ah-kohb" means 'in Jacob'. "Am-moh" means 'my people'. "Oo-veh-yis-rah-el" means 'and in Israel'. "Nah-hah-laht-toh" means 'His inheritance'.
[PSA.78.72] And he trembled like a gentle one to his heart, and with understandings of his hands he will comfort. [§]
va-yir-em k'-tom l'-vah-voo u-vi-tev-oo-not kah-pah-yav yan-chem.
This verse describes God comforting his people. 'va-yir-em' means 'and he trembled' or 'and he was moved'. 'k'-tom' means 'like a gentle one' or 'like a tender one'. 'l'-vah-voo' means 'to his heart'. 'u-vi-tev-oo-not' means 'and with understandings'. 'kah-pah-yav' means 'of his hands'. 'yan-chem' means 'he will comfort'. The verse is describing God’s compassionate response to his people.
PSA.79
[PSA.79.1] A Psalm to Asaph. The Gods came, nations into your inheritance, they defiled your holy temple, they made Jerusalem into ruins. [§]
Mizmor le-Asaf, Elohim bau goyim benachalatecha, tim’u et-heikhal kadshecha, samu et-Yerushalayim le-iyim.
Mizmor means 'Psalm'. Le-Asaf means 'to Asaph'. Elohim is 'the Gods'. Bau means 'came'. Goyim means 'nations'. Benachalatecha means 'in your inheritance'. Tim’u means 'they defiled'. Et-heikhal kadshecha means 'your holy temple'. Samu means 'they made'. Et-Yerushalayim means 'Jerusalem'. Le-iyim means 'into ruins'.
[PSA.79.2] They gave the corpses of Your servants as food to the birds of the heavens, and the flesh of Your loyal ones to the beasts of the earth. [§]
natnu et nivlat avadeyha ma'akhal le'of ha shamayim besar chasideyha lechayto aretz.
This verse describes a lament, detailing a harsh consequence inflicted upon the servants and loyal ones of God. The verse literally states that the corpses of God's servants were given as food to the birds of the heavens, and God's fleshly loyal ones as food to the beasts of the earth. 'Nivlat' means corpse or carcass. 'Avadeyha' means 'her servants' referring to God. 'Ma'akhal' means food or eating. 'Of ha shamayim' means birds of the heavens. 'Besar chasideyha' means the flesh of her loyal ones, also referring to God. 'Lechayto aretz' means to the beasts of the earth.
[PSA.79.3] Pour out their blood like water around Jerusalem, and there is no one to bury. [§]
shaf-koo da-mahm kah-mah-yim seh-vee-voht ye-roo-shah-lah-eem veh-ayn ko-ver.
This verse describes a scene of extreme violence and abandonment. "Shaf-koo" means "pour out". "Da-mahm" means "their blood". "Kah-mah-yim" means "like water". "Seh-vee-voht" means "around". "Ye-roo-shah-lah-eem" means "Jerusalem". "Veh-ayn" means "and there is no". "Ko-ver" means "one who buries". The verse paints a picture of blood spilled around Jerusalem with no one to bury the dead.
[PSA.79.4] We have become a disgrace to our neighbors, a mockery and contempt to those around us. [§]
hay-ee-noo khair-pah lee-shkhay-nay-noo la-ag va-kay-les lee-svi-vo-tay-noo
This verse uses several words describing negative perceptions others have of a people. "Hayeenoo" means "we have become". "Cherpah" means "disgrace" or "reproach". "Lisheneynu" means "to our neighbors". "La-ag" means "to mockery". "Va-keles" means "and contempt". "Lisvivoteynu" means "to those around us". The sentence structure reflects a statement of fact regarding how the people are perceived.
[PSA.79.5] How long, Yahveh, will you be angry forever? How long will your jealousy burn like fire? [§]
ad-mah Yahveh te-enaf la-netzach tib'ar kmo-esh kin'atekha.
This verse asks how long Yahveh will be angry forever, and how long His jealousy will burn like fire. 'Ad-mah' means 'until when' or 'how long'. 'Te-enaf' is a verb meaning 'to be angry'. 'La-netzach' means 'forever'. 'Tib'ar' means 'to burn'. 'Kmo-esh' means 'like fire'. 'Kin'atekha' means 'your jealousy'.
[PSA.79.6] Pour out your wrath upon the nations who have not known you, and upon the kingdoms who have not called upon your name. [§]
Sh'fok khamatkha el-hagoyim asher lo-yeda'ukha ve'al mamlakhot asher beshimkha lo kar'u.
This verse is a plea for divine judgment. 'Sh'fok' means 'pour out.' 'Khamatka' is 'your wrath.' 'El-hagoyim' means 'upon the nations.' 'Asher lo-yeda'ukha' means 'who have not known you.' 'Ve'al mamlakhot' means 'and upon kingdoms.' 'Asher beshimkha lo kar'u' means 'who have not called upon your name.'
[PSA.79.7] For he consumed Jacob, and he destroyed his dwellings. [§]
ki akhal et-yaakov ve-et-navehu heshmamu
This verse describes a destructive act. "ki" means "for" or "because". "akhal" means "he ate" or "he consumed". "et" is an untranslatable marker indicating a definite direct object. "Yaakov" is a proper noun, the name Jacob. "ve" means "and". "navehu" means "his dwellings" or "his homes". "heshmamu" means "he destroyed them". Therefore, the verse states a reason for a destructive act against Jacob and his homes.
[PSA.79.8] Do not remember for us former iniquities. May your mercies quickly meet us, for we are greatly impoverished. [§]
al-tizkar-lanu avonot rishonim maher yikdamenu rachamecha ki dallonu meod
This verse is a plea for God's forgiveness and mercy. 'al-tizkar' means 'do not remember'. 'avonot' means 'iniquities' or 'sins'. 'rishonim' means 'former' or 'first'. 'maher' means 'quickly'. 'yikdamenu' means 'may they meet us' or 'may they hasten to us'. 'rachamecha' means 'your mercies'. 'ki' means 'for'. 'dallonu' means 'we are impoverished' or 'we are weak'. 'meod' means 'very' or 'greatly'. The verse asks God not to remember past sins and to quickly show mercy, acknowledging their current state of weakness.
[PSA.79.9] Help us, the Gods of our salvation, concerning the glory of your name. And rescue us and atone for our sins for the sake of your name. [§]
azrenu | elohei yish'enu al-devar k'vod-sh'mekha v'hatzileinu v'khafer al-chatoteinu l'ma'an sh'mekha.
This verse is a plea for help. "Azrenu" means “help us.” “Elohei” is “the Gods.” “Yish’enu” means “our salvation.” “Al-devar” means “concerning” or “regarding.” “K’vod-sh’mekha” means “the glory of your name.” “V’hatzileinu” means “and rescue us.” “V’khafer” means “and atone.” “Al-chatoteinu” means “for our sins.” “L’ma’an sh’mekha” means “for the sake of your name.”
[PSA.79.10] Why do the nations say, "Where is God?" Let it be known among the nations before our eyes that vengeance is taken for the spilled blood of your servants. [§]
lah-mah yom-roo ha-go-yim ai-yeh eh-lo-heim yiv-a-dah bah-go-yim le-ei-nei-nu nik-mat dam-ah-vah-de-cha ha-shaf-ookh.
This verse asks why the nations say, "Where is their God?" It continues stating that God will make himself known among the nations before our eyes by avenging the spilled blood of his servants.
[PSA.79.11] A prisoner’s sigh comes before you, like the greatness of your arm. Allow the sons of mortality. [§]
ta-vo lo-fa-ne-cha en-kat a-sir ke-go-del zro-a-cha ho-ter bene temu-ta
This verse describes the arrival of a prisoner's plea before God. "Tabo" means "come" or "arrive". "Lifaneiha" means "before you". "Enkat" is a sigh or groan. "Asir" means "prisoner". "Kegodel" means "like the greatness of". "Zroacha" means "your arm" (used metaphorically for power). "Hoter" means "allow" or "permit". "Benei temuta" means "sons of mortality" or "mortal men".
[PSA.79.12] And return to our neighbors sevenfold into their bosom, the reproach that they reproached my Lord. [§]
ve-ha-shev li-sh-che-nei-nu shiv-a-tai-im el-chei-kam cher-pa-tam a-sher cher-fu-cha a-do-nai.
This verse is a request for retribution against neighbors. "ve-ha-shev" means 'and return.' "li-sh-che-nei-nu" means 'to our neighbors.' "shiv-a-tai-im" means 'sevenfold.' "el-chei-kam" means 'into their bosom.' "cher-pa-tam" means 'their reproach.' "a-sher" means 'that.' "cher-fu-cha" means 'they reproached you.' "a-do-nai" means 'my Lord'.
[PSA.79.13] And we are your people, and the sheep of your pasture. We will give thanks to you forever, to generation and generation we will recount your praise. [§]
va-anachnu am-cha ve-tson mar'itecha nodeh lecha le-olam le-dor va-dor ne-safeh tehilatecha
This verse consists of several words. "va-anachnu" means "and we". "am-cha" means "your people". "ve-tson mar'itecha" means "and the sheep of your pasture". "nodeh lecha" means "we will give thanks to you". "le-olam" means "forever". "le-dor va-dor" means "to generation and generation". "ne-safeh tehilatecha" means "we will recount your praise".
PSA.80
[PSA.80.1] To the director of music, to the lilies, a testimony to Asaph, a psalm. [§]
lam-na-tse-akh el-sho-sha-nim, ed-oot le-a-saf miz-mor.
This verse is a superscription to Psalm 45. "Lam-na-tse-akh" means 'to the director of music'. 'El' is 'God'. 'Sho-sha-nim' refers to lilies. 'Ed-oot' means 'testimony'. 'Le-a-saf' means 'to Asaph'. 'Miz-mor' means 'psalm'.
[PSA.80.2] The shepherd of Israel, listen! The one who guides as a flock, Joseph, the one seated among the cherubim, appear! [§]
ro'eh yisra'el ha'azinah noheg katzon yosef yoshev hakkeruvim hofia'ah.
This verse describes Yahveh as the shepherd of Israel, calling for attention, guiding like a flock, specifically referencing Joseph, seated among the cherubim, and appearing. Each word is translated as literally as possible, respecting the original language's structure as much as English allows.
[PSA.80.3] Before Ephraim, Benjamin, and Manasseh, awaken your strength, and come for her salvation to us. [§]
lifnei efraim uvinjamin umenasheh oorrah et-gevurat'cha ulekha liyushuateha lanu.
This verse is a plea for divine intervention. 'lifnei' means 'before'. 'efraim', 'binjamin', and 'menasheh' are the names of tribes of Israel. 'oorrah' is an imperative, meaning 'stir up' or 'awaken'. 'et-gevurat'cha' means 'your strength'. 'ulekha' means 'and come'. 'liyushuateha' means 'to her salvation'. 'lanu' means 'to us'. The verse essentially requests that God demonstrate His power on behalf of these tribes and come to their rescue.
[PSA.80.4] The Gods restore us, and illuminate your face, and we will be saved. [§]
Elohim hashiveinu veha'er panecha venivashea.
This verse contains several key names and verbs. 'Elohim' refers to 'the Gods'. 'Hashiveinu' is a verb meaning 'restore us'. 'Veha'er' means 'and shine' or 'and illuminate'. 'Panecha' means 'your face'. 'Venivashea' means 'and we will be saved'. The verse is a plea for restoration and divine favor, leading to salvation.
[PSA.80.5] Yahveh, the Gods of hosts, until when have you acted with the prayer of your people? [§]
Yahveh Elohim tzevaot ad-mata asita bitfilat amcha.
Yahveh is the personal name of God. Elohim is a plural form meaning 'the Gods', but in this context, it refers to God. Tzevaot means 'armies' or 'hosts', often used to denote God’s powerful forces. Ad-mata means 'until when'. Asita is the second person masculine singular perfect form of the verb 'to do', meaning 'you have done'. Bitfilat means 'with the prayer of'. Amcha means 'your people'.
[PSA.80.6] He fed them bread of tears, and He made them drink with tears of three. [§]
He'ekhal'tam lechem dim'ah vatashkemoh bid'ma'ot shalish.
This verse describes God providing sustenance to the Israelites in the wilderness. "He'ekhal'tam" refers to feeding them. "Lechem dim'ah" literally means "bread of tears," implying the hardship and sorrow associated with their situation while being provided for. "Vatashkemoh" means "and He made them drink." "Bid'ma'ot shalish" means "with tears of three" - scholars believe this refers to three measures of tears, representing a significant quantity of sorrowful water.
[PSA.80.7] Please place us as a leader for our neighbors, and may our enemies mock them. [§]
tə-si-me-nu ma-don liš-ḵe-ne-nu və-’o-ye-ve-nu yil-’ə-ḡu-la-mo
This verse contains a request for God to place a leader over the people, so their neighbors and enemies may mock them. 'Tə-si-me-nu' means 'you place us,' 'ma-don' means 'leader' or 'ruler,' 'liš-ḵe-ne-nu' means 'for our neighbors,' 'və-’o-ye-ve-nu' means 'and our enemies,' and 'yil-’ə-ḡu-la-mo' means 'they will mock them'.
[PSA.80.8] The Gods of armies, return us, and illuminate your face, and we will be saved. [§]
Elohim tsevahot hashiveinu veha'er panecha venivashea.
Elohim is a plural form, meaning 'the Gods'. Tsevahot means 'armies' or 'hosts'. Hashiveinu means 'return us'. Veha'er panecha means 'and illuminate your face'. Venivashea means 'and we will be saved'.
[PSA.80.9] A vine from Egypt you will carry, you will drive out nations, and you planted it. [§]
geffen mimitzrayim tassi'a, tegareish goyim vatita'eha.
This verse describes a vine originating from Egypt. 'Geffen' means vine. 'Mimitzrayim' means from Egypt. 'Tassi'a' means you will carry or remove. 'Tegareish' means you will drive out. 'Goyim' means nations. 'Vatita'eha' means and you planted it.
[PSA.80.10] It turned towards her face, and it rooted its roots, and it filled the land. [§]
pinita lepaneha vatashresh sarasheha vatmaleh aretz
This verse describes a plant turning towards the sun and then establishing its roots and filling the land. "Pinita" means 'it turned'. "Lepaneha" means 'towards her face' (referring to the sun as feminine). "Vatashresh" means 'and it rooted'. "Sarasheha" means 'its roots'. "Vatmaleh" means 'and it filled'. "Aretz" means 'land'.
[PSA.80.11] The mountains were covered by her shadow, and her branches were like the cedars of God. [§]
kasu harim tsillah va'anafeyha arzey el
This verse describes a tree, likely a metaphor for Israel, and its expansive growth. "kasu" means "covered". "harim" means "mountains". "tsillah" means "her shadow". "va'anafeyha" means "and her branches". "arzey" means "cedars of". "el" means "God". The verse suggests that the tree's shadow covers the mountains, and its branches are like the cedars of God.
[PSA.80.12] You will send her harvest until the sea, and to the river her outlets will go. [§]
təshalakh qetsireha ad-yam və'el-nahar yonqoteha
This verse describes the extent of a harvest. 'təshalakh' means 'you will send' or 'you will let go'. 'qetsireha' means 'her harvest'. 'ad-yam' means 'until the sea'. 'və'el-nahar' means 'and to the river'. 'yonqoteha' means 'her drainings' or 'her outlets', referring to the paths water takes from the harvest fields.
[PSA.80.13] Why have you broken her walls and exposed her to all who pass by the way? [§]
lamah paratzta gedereha ve'aruha kol-ovrei darech.
This verse uses several key words. "lamah" means "why". "paratzta" is a verb meaning "you have broken" or "you have breached". "gedereha" means "her walls" or "her enclosure". "ve'aruha" means "and she is exposed". "kol-ovrei darech" means "all who pass by the way". The verse is a rhetorical question lamenting the destruction of a protective barrier and the resulting vulnerability.
[PSA.80.14] It will root up the boar from the forest, and it will graze the vine shoots of the field. [§]
yekharsemena khazir miyaar veziz sadai yireneh
This verse describes a boar damaging a vineyard. 'Yekharsemena' means 'it will root up'. 'Khazir' means 'boar'. 'Miyaar' means 'from the forest'. 'Veziz' means 'and the vine shoots'. 'Sadai' means 'of the field'. 'Yireneh' means 'it will graze'. The verse is structured as a statement of future consequence.
[PSA.80.15] The Gods of hosts, please return and look from the heavens and see, and attend to this vine. [§]
Elohim tsevaot shuv-na habeit mishamayim ure’eh upeqod gepen zot.
Elohim means "the Gods". Tsevaot means "hosts" or "armies". Shuv-na is an imperative meaning "return, please". Habeit means "look" or "consider". Mishamayim means "from the heavens". Ure’eh means "and see". Upeqod means "and visit" or "and attend to". Gepen means "vine". Zot means "this". The verse is a plea to the Gods of hosts to look down from heaven and attend to this vine.
[PSA.80.16] And the branch which the Gods planted with their right hand, and upon a son whom the Gods have established for themselves. [§]
ve-khan-ah ah-sher nat-ah-teh ye-mee-neh-kah ve-al ben im-atz-tah lahkh
This verse describes a branch planted by God’s right hand, and a son whom God has established for Himself. Each word is translated literally, maintaining the original meaning as closely as possible. “Khanah” means branch. “Asher” means which. “Nateh” means planted. “Yemineh” means right hand. “Al” means upon. “Ben” means son. “Imatz” means to establish or strengthen. “Lahkh” means for you.
[PSA.80.17] Scorched in fire, swept away, they will perish from the terror of your face. [§]
Səruphah ba’esh kəsuchah mi ga’arat panecha yo’avedu.
This verse uses poetic language describing a destructive force. 'Səruphah' means scorched or burned. 'Ba’esh' means in fire. 'Kəsuchah' means withered or swept away. 'Mi ga’arat panecha' literally means 'from the terror of your face' or 'from the severity of your countenance'. 'Yo’avedu' means they will perish or be destroyed.
[PSA.80.18] Let your hand be upon the man of your right hand, upon the son of man you have strengthened for yourself. [§]
te-hee ya-deh-kha al-eesh ye-mee-nekh-a al-ben-a-dam im-matz-ta la-kh
This verse consists of several parts. "te-hee" is an imperative form meaning "let it be". "ya-deh-kha" means "your hand". "al-eesh" means "on the man". "ye-mee-nekh-a" means "your right hand". "al-ben-a-dam" means "on the son of man". "im-matz-ta la-kh" means "you have strengthened for yourself". The verse is a request or declaration concerning God's power and support.
[PSA.80.19] And we will not retreat from you. Cause us to live, and we will be called by your name. [§]
v'lo nasog mim'cha t'chay'enu ub'shim'cha nikra
This verse contains several components. 'v'lo' means 'and not'. 'nasog' means 'to turn back' or 'retreat'. 'mim'cha' means 'from you'. 't'chay'enu' means 'cause us to live' or 'give us life'. 'ub'shim'cha' means 'and in your name'. 'nikra' means 'we are called' or 'we will be called'. Therefore, the verse speaks of not retreating from God, requesting life from God, and being called by God’s name.
[PSA.80.20] Yahveh, the Gods of Hosts, restore us. Cause your face to shine upon us, and we will be saved. [§]
Yahveh Elohim Tsevaot hashiveinu ha'er panecha venivashea.
This verse addresses Yahveh, understood as ‘the Gods of Hosts.’ ‘Hashiveinu’ means ‘restore us,’ ‘ha'er panecha’ means ‘cause your face to shine,’ and ‘venivashea’ means ‘and we will be saved.’ The verse is a plea for divine favor and deliverance.
PSA.81
[PSA.81.1] To the one who conquers, upon the Gittite, to Asaph. [§]
lam'natzeach al ha'gittit l'Asaf
This is a musical direction or superscription found at the beginning of Psalm 12. 'Lam'natzeach' literally means 'to the one who conquers' or 'to the victorious one'. 'Al' means 'upon' or 'to'. 'Ha'gittit' refers to a musical instrument or a specific melody, likely meaning 'the Gittite'. 'L'Asaf' means 'to Asaph', indicating the composer or director of the psalm.
[PSA.81.2] Shout for joy to the Gods, our strength. Cry out to the God of Jacob. [§]
har-nee-nu le-eh-lo-heem oo-zeh-nu ha-ree-oo le-eh-lo-hei ya-ah-kob.
This verse is a call to worship. "Harnee-nu" is an imperative form meaning 'sing loudly' or 'shout for joy.' "Le-Eloheem" means 'to the Gods.' "Oozeh-nu" means 'our strength.' "Ha-ree-oo" is another imperative, meaning 'cry out' or 'shout.' "Le-Elohei Yaakov" means 'to the God of Jacob.' The verse is a poetic expression urging people to praise and celebrate the divine powers.
[PSA.81.3] Lift up singing and play the tambourine, a pleasant lyre with a lyre. [§]
se’u zimrah u-t’nu tof kinor na’im im-navel.
This verse is a command to lift up singing and to play instruments. 'Se’u' means 'lift up' or 'take up'. 'Zimrah' refers to singing or a song of praise. 'U-t’nu' means 'and give' or 'and play'. 'Tof' is a tambourine. 'Kinor' is a lyre or harp. 'Na’im' means pleasant or delightful. 'Im-navel' means 'with a lyre'.
[PSA.81.4] Blow the ram's horn in the new month, on the full moon, for the day of our festival. [§]
tee-koo bah-ho-desh sho-far bah-keh-seh leh-yohm hag-geh-noo
This verse instructs to blow the ram's horn in the new month, on the full moon, for the day of our festival. The words represent direct commands and descriptions related to a religious observance. 'Tiku' is a command to sound or blow. 'Bah-hodesh' means 'in the new month'. 'Shofar' is the ram's horn. 'Bah-keseh' means 'on the full moon'. 'Le-yohm' means 'for the day of'. 'Haggeh-noo' means 'our festival'.
[PSA.81.5] For it is a law for Israel, a judgement belonging to the Gods of Jacob. [§]
ki choq le-yisrael hu mishpat le-elohei ya'akov.
This verse discusses a law or statute specifically for Israel, and a judgement belonging to the Gods of Jacob. 'choq' means a law or statute. 'le' means 'to' or 'for'. 'yisrael' is Israel. 'hu' is 'it' or 'he'. 'mishpat' means judgement or justice. 'elohei' is the plural possessive form of 'eloah', meaning 'the Gods of'. 'ya'akov' is Jacob.
[PSA.81.6] A testimony was placed with Joseph when he departed for the land of Egypt; a language that I did not know, I will hear. [§]
ay-doot bee-ho-sef sa-moh beh-tseh-ah-toh al-er-etz mitz-rah-yeem seh-fat loh yah-dah-tee esh-mah
This verse describes a testimony placed with Joseph when he went down to the land of Egypt; a language not known to them they will hear.
[PSA.81.7] I have removed from his shoulder the burden, and his hands will pass from oppression. [§]
hasirtiv missevel shikhmo kapeyv midud ta'avorna
This verse uses several key terms. "hasirtiv" is a first person singular perfect verb meaning "I have removed". "Missevel" means "from burden". "Shikhmo" means "his shoulder". "Kapeyv" means "his hands". "Midud" means "oppression". "Ta'avorna" means "will pass". The verse describes a release from burden and oppression.
[PSA.81.8] In distress you called, and I delivered you. I will answer you in the secret place of thunder. I will test you at the waters of dispute. Selah. [§]
Ba-tsa-rah ka-ra-tah va-a-chal-tzekh-kah eh-eh-neh-kah beh-seh-tehr ra-ahm ehv-khan-kah al-may meh-ree-vah seh-lah.
This verse describes a time of distress where someone called out, and 'Yahveh' responded by delivering them. The verse speaks of answering in the secret place of thunder, and testing at the waters of Meribah. 'Selah' is a musical notation, likely indicating a pause or emphasis.
[PSA.81.9] Hear, my people, and I will testify in you. Israel, if you will listen to me. [§]
Sh'ma ammi v'a'ida bacha, Yisrael im tishma'li.
This verse begins with an imperative, 'Sh'ma' meaning 'hear'. 'Ammi' means 'my people'. 'V'a'ida' means 'and I will testify'. 'Bacha' means 'in you'. 'Yisrael' is the name of the nation, Israel. 'Im' is a conditional 'if'. 'Tishma'li' means 'you will listen to me'. This verse is a conditional statement – if Israel listens, then God will testify on their behalf.
[PSA.81.10] There will not be a God within you, and you shall not worship a foreign God. [§]
lo yihyeh bekha el zar v'lo tishtachaveh l'el nekhar
This verse contains the words 'el' (God) and 'el nekhar' (foreign God). The first 'el' is singular. The second 'el' is modified by 'nekhar' which means foreign or strange. The verse is a prohibition against worshipping foreign Gods. The verb 'yihyeh' means 'to be' and 'tishtachaveh' means 'to worship'.
[PSA.81.11] I, Yahveh, the Gods your, am the one who brought you up from the land of Egypt. Widen your mouth and I will fill it. [§]
Anokhi Yahveh Elohimcha ham-ma'alcha me-eretz Mitzrayim harcheb-pi'cha va'amale'hu.
This verse is from Exodus 3:17. "Anokhi" means "I". "Yahveh" is the proper name of God. "Elohimcha" means "the Gods your". "Ham-ma'alcha" means "the one who brought you up". "Me-eretz Mitzrayim" means "from the land of Egypt". "Harcheb-pi'cha" means "widen your mouth". "Va'amale'hu" means "and I will fill it".
[PSA.81.12] My people did not hear my voice, and Israel did not consent to me. [§]
v'lo shama ami l'koli v'yisrael lo avah li
This verse consists of two parallel clauses. The first clause states that 'my people' did not hear 'my voice'. The second clause states that Israel did not consent to me. 'Ami' means 'my people', 'koli' means 'my voice', 'yisrael' means Israel, and 'avah' means to consent or will. The 'li' at the end of both clauses signifies 'to me'.
[PSA.81.13] And I will send him forth in the willingness of their heart; they will walk in their counsels. [§]
va-ashal-chehu bish'rirut liv-bam yeil-chu b'mo-atzotehem
This verse describes a situation where someone is sent forth according to the intent of their own heart and will follow their own counsel. 'va-ashal-chehu' means 'and I will send him'. 'bish'rirut liv-bam' means 'in the voluntariness of their heart'. 'yeil-chu' means 'they will walk'. 'b'mo-atzotehem' means 'in their counsels'.
[PSA.81.14] If only my people would listen to me, Israel would walk in my ways. [§]
lu ammi shomea li yisrael bidrachai yehalechu
This verse consists of several words. 'lu' means 'if only'. 'ammi' means 'my people'. 'shomea' means 'he hears' or 'obeys'. 'li' means 'to me'. 'yisrael' is the name of the people, Israel. 'bidrachai' means 'in my ways'. 'yehalechu' means 'they will walk'. This verse expresses a wish that the people of Israel would listen to and follow the speaker’s ways.
[PSA.81.15] Almost, I will subdue your enemies, and against their adversaries, I will turn my hand. [§]
kim'at oy'veyhem akh'niya v'al tsareyhem ashiv yadi
This verse describes a near completion of subduing enemies and turning a hand against adversaries. "kim'at" means almost, or nearly. "oy'veyhem" is "your enemies". "akh'niya" means I will subdue. "v'al" is and upon/against. "tsareyhem" means their adversaries/troublers. "ashiv" means I will turn/return. "yadi" means my hand.
[PSA.81.16] The haters of Yahveh will deny Him, and their time will be forever. [§]
mesane’i YHVH yechacheshu-lo, vihi itam le’olam.
This verse describes the fate of those who hate Yahveh. 'mesane’i' means 'haters of'. 'YHVH' is the proper name of God. 'yechacheshu-lo' means 'they will deny Him'. 'vihi itam le’olam' means 'and their time will be forever'.
[PSA.81.17] And he fed him from the fat of wheat, and from pressed honey, I will satisfy you. [§]
va-ya-akh-lee-hu may-khel-ev khi-tah u-mitz-oor devash as-bee-ay-kha
This verse describes food being provided. 'va-ya-akh-lee-hu' means 'and he fed him'. 'may-khel-ev khi-tah' is 'from fat of wheat' or 'from the finest wheat'. 'u-mitz-oor devash' means 'and from a rock of honey' or 'and from pressed honey'. 'as-bee-ay-kha' means 'I will satisfy you'. The verse implies a lavish and delightful provision of food.
PSA.82
[PSA.82.1] A psalm to Asaph. The Gods stand in the assembly of God. In the midst of the Gods, they will judge. [§]
Mizmor le-Asaf, Elohim nitzav ba-adat-el, be-kerev Elohim yishpot.
Mizmor means psalm. Le-Asaf means 'to Asaph', indicating authorship. Elohim is 'the Gods'. Nitzav means 'stood' or 'stands'. Ba-adat-el means 'in the assembly of God'. Be-kerev means 'in the midst of'. Yishpot means 'will judge'. The verse describes the Gods standing in the assembly of God and judging.
[PSA.82.2] How long will you all judge iniquity, and toward the faces of the wicked will you all lift up? Selah. [§]
ad-ma-tai tish-p'tu-a-vel u-p'nei r'sha'im tisa-u-se-lah
This verse is a rhetorical question expressing frustration with injustice. 'Ad-matai' means 'until when?' or 'how long?'. 'Tish-p'tu' is a second-person plural verb meaning 'you all judge'. 'Avel' means 'iniquity' or 'wrong'. 'U' means 'and'. 'P'nei' means 'the faces of' or 'toward'. 'R'sha'im' means 'the wicked'. 'Tisa-u' is a second-person plural verb meaning 'you all carry' or 'you all lift up'. 'Se-lah' is a musical notation indicating a pause or emphasis, often translated as 'Selah'.
[PSA.82.3] Judge for the poor and the orphan, care for the afflicted and the needy, and justify them. [§]
shif-too-dal ve-ya-tom, a-nee va-rash ha-tzdi-koo.
This verse contains imperatives, instructing someone to do something. "Shif-too" means "judge". "Dal" means "poor". "Ve" means "and". "Ya-tom" means "orphan". "A-nee" means "afflicted". "Va" means "and". "Rash" means "needy". "Ha" is a definite article, like "the". "Tzdi-koo" means "justify". The verse is essentially telling someone to judge on behalf of the poor and orphans, to care for the afflicted and needy, and to justly defend them.
[PSA.82.4] Deliver the poor and needy from the hand of wicked people; rescue them. [§]
pal-too dal veh-ev-yon mee-yad resh-ah-eem hat-zee-loo
This verse contains several nouns and verbs. "Dal" means poor, and "evyon" also means poor or needy, effectively meaning the same thing. "Resha'eem" is the plural of "reshah" meaning wicked people. "Yad" means hand. "Hatzilu" is a command meaning rescue or deliver. "Paltoo" is a command meaning escape or deliver. The verse is therefore a plea to deliver the poor from the hand of the wicked.
[PSA.82.5] They do not know and they do not understand. In darkness they will walk, and they will stumble. All foundations of the earth will be shaken. [§]
lo yad'u v'lo yavin bahoshekah yithallachu yimotu kol mosdei aretz.
This verse consists of several verbs and nouns. 'lo yad'u' means 'they do not know'. 'v'lo yavin' means 'and they do not understand'. 'bahoshekah' means 'in darkness'. 'yithallachu' means 'they will walk'. 'yimotu' means 'they will stumble'. 'kol mosdei aretz' means 'all foundations of the earth'. This verse describes a state of ignorance and instability, where people lack understanding and consequently experience a crumbling of their world.
[PSA.82.6] I have said, "You are the Gods, and sons of the Most High, all of you." [§]
a-nee a-mar-tee elo-heem a-tem ve-nee el-yon kul-chem
This verse comes from Psalm 82:6. "Ani" means 'I'. "Amarti" means 'I have said'. "Eloheem" is a plural form referring to 'the Gods'. "Atem" means 'you'. "Benei" means 'sons of'. "Elyon" means 'the Most High'. "Kulchem" means 'all of you'.
[PSA.82.7] Indeed, as humanity you will die, and like one of the rulers you will fall. [§]
Akhen ke'adam temutun uke'ahad hasarim tipolu.
This verse uses several key terms. "Akhen" means 'indeed' or 'surely'. "Ke" means 'as' or 'like'. "Adam" means 'humanity' or 'mankind'. "Temutun" is a verb meaning 'you will die'. "Uke" means 'and like'. "Ahad" means 'one'. "Hasarim" means 'the rulers' or 'the princes'. "Tipolu" is a verb meaning 'you will fall'. The verse is directed at a group, indicated by the plural verb forms.
[PSA.82.8] Arise, the Gods, and judge the earth, for you will inherit among all the nations. [§]
koo-mah el-o-heem shaf-tah ha-ah-rets ki-ah-tah teen-chal be-chol ha-go-yeem
This verse is a plea for divine justice. 'Kooma' means 'arise' or 'stand up'. 'Eloheem' is the plural form of 'God', translated here as 'the Gods'. 'Shaftah' means 'judge'. 'Ha-ah-rets' means 'the land' or 'the earth'. 'Ki' means 'for' or 'because'. 'Attah' means 'you'. 'Tinchal' means 'you will inherit'. 'Bechol' means 'in all' or 'among all'. 'Ha-goyim' means 'the nations'. The verse is essentially asking the Gods to rise up and judge the earth, because they will inherit among all the nations.
PSA.83
[PSA.83.1] A song, a psalm for Asaph. [§]
shir mizmor le-Asaf
This verse is a heading for Psalm 73. 'Shir' means song. 'Mizmor' means psalm, specifically a song sung to stringed instruments. 'Le-Asaf' means 'to Asaph,' indicating the psalm is attributed to or for Asaph, a Levite musician and psalmist.
[PSA.83.2] The Gods, do not be like God! Do not be silent, and do not be quiet, God! [§]
Elohim al-dumee-lach, al-techrash v'al-tishkot El.
This verse consists of several parts. "Elohim" is a plural form, meaning "the Gods". "al" means "not". "dumee" is a form of the root meaning "to be like". "lach" means "to you". "techrash" means "you be silent". "tishkot" means "you be quiet". "El" is simply "God". The verse is a command *to* God, telling God not to be like God, and not to be silent or quiet.
[PSA.83.3] For behold, your enemies will be dismayed, and your haters have lifted up their head. [§]
kee-hee-neh oh-yeh-ve-cha yeh-heh-ma-yoon oo-mes-sah-neh-cha nah-soo rosh
This verse describes the enemies and haters of a person raising their heads, meaning they are becoming bold and active in their opposition. "kee" means 'for' or 'indeed'. "heenay" means 'behold'. "oyev" means 'enemy'. "mesaneh" means 'hater'. "yehemayon" means 'they will be dismayed/defeated'. "nasu" means 'they lift up'. "rosh" means 'head'.
[PSA.83.4] Against your people they will devise secret plans, and they will counsel against your hidden ones. [§]
al-am-cha ya-er-ee-moo sood ve-yit-ya-etz-oo al-tz-foo-ney-cha.
This verse describes people devising plans against God's people and secrets. 'al' means 'upon' or 'against'. 'am-cha' means 'your people'. 'ya-er-ee-moo' means 'they will pile up' or 'they will devise'. 'sood' means 'secret' or 'counsel'. 've' means 'and'. 'yit-ya-etz-oo' means 'they will counsel' or 'they will advise'. 'al-tz-foo-ney-cha' means 'upon your hidden ones' or 'against your secrets'.
[PSA.83.5] They said, "Come, let us wipe them out from among the nations, and let the name of Israel not be remembered anymore." [§]
Amru lechu venachchidiem migoy velo yizaker shem Yisrael od.
This verse contains a command to eradicate Israel. "Amru" means "they said". "Lechu" means "let us go" or "come". "Venachchidiem" means "and let us wipe them out". "Migoy" means "from among the nations". "Velo yizaker" means "and let not be remembered". "Shem Yisrael" means "the name of Israel". "Od" means "anymore".
[PSA.83.6] For they have counseled heart together against you, a covenant they will make. [§]
kee no-atz-soo lev yach-dah-vo a-ley-kha b'reet yee-kh'roh-too.
This verse describes a conspiracy being formed against someone. "Noatz" means to counsel or advise, implying a secret meeting for planning. "Lev" means heart, but here signifies intention or purpose. "Yachdav" means together. "Aleykha" means upon you. "Brit" means covenant or agreement. "Yichrotu" means they will make or conclude.
[PSA.83.7] The tents of Edom and the Ishmaelites, Moab and the Hagrites. [§]
ah-holei edom v'yish-meh-ay-leem mo-av v'ha-g'rim
This verse lists the descendants of Esau and Abraham through Keturah, along with Moab and the Hagrites. 'aholei' means 'tents of', referring to the nomadic lifestyle of these peoples and by extension, their people groups. 'Edom' is the name of Esau's descendants. 'yishme'ayelim' is the plural form of 'Ishmaelites', meaning 'descendants of Ishmael'. 'Moav' is the name of Moab, a nation descended from Lot. 'ha-g'rim' means 'the Hagrites', another nomadic tribe.
[PSA.83.8] Gebal and Ammon and Amalek, Philistia with the dwellers of Tyre. [§]
Gebal ve-ammon va-amalek, Peleshet im-yoshvei tzor.
This verse lists several nations or peoples. 'Gebal' is a city-state, 'Ammon' is a people, 'Amalek' is a people, 'Peleshet' (Philistia) is a region and its inhabitants, and 'yoshvei tzor' refers to 'the dwellers of Tyre'. The 've' and 'va' are conjunctions meaning 'and', and 'im' means 'with'.
[PSA.83.9] Also, Assyria allied with them. They were an arm for the sons of Lot. Selah. [§]
Gam-ashur nilvah imam. Hayu zerua livnei-lot selah.
This verse discusses Assyria aligning with others. "Gam" means also or even. "Ashur" is the name of Assyria, and is treated as a proper noun. "Nilvah" means accompanied or joined. "Imam" means with them. "Hayu" means they were. "Zerua" means an arm, or figuratively, support. "Livnei-lot" means to the sons of Lot. "Selah" is a musical term, often interpreted as a pause or an emphasis.
[PSA.83.10] Do to them as was done to Midian, as was done to Sisera, as was done to Yavin in the wadi of Kishon. [§]
ah-seh-lah-hem keh-mid-yan keh-sis-rah keh-yah-veen beh-nah-hal kee-shone
This verse contains instructions to do something *to them* (the subject is not stated, but is understood from context) similar to what was done to Midian, Sisera, and Yavin at the wadi (dry riverbed) of Kishon. The verbs and prepositions are all straightforward. The names are proper nouns requiring direct translation.
[PSA.83.11] They will be utterly destroyed before the eyes of the world. They became like the earth. [§]
nishmedu be'eyn-dor hayu domen la'adamah
This verse describes a state of utter destruction and becoming like the earth. 'nishmedu' means 'they will be utterly destroyed'. 'be'eyn-dor' is a difficult phrase, but literally means 'in the eye of a generation' or 'before the eyes of the world'. 'hayu' means 'they became' or 'they were'. 'domen' means 'like' or 'similar to'. 'la'adamah' means 'to the earth'.
[PSA.83.12] Their generosity is like a raven and like a vulture, and like a sacrifice and like a deceptive shadow, all their princes. [§]
shitee-moh ne-dee-veh-moh ke-o-rev ve-kee-zeh-ev oo-ke-zev-ah oo-ke-tzal-moo-nah kah-ol ne-see-keh-moh
This verse uses poetic parallelism and imagery. "Shitee-moh" and "ne-dee-veh-moh" are possessive pronouns referring to someone's generosity or willing gifts. "Ke-o-rev" means 'like a raven' and 'kee-zeh-ev' means 'like a vulture.' "Ke-zev-ah" means 'like a sacrifice' and "ke-tzal-moo-nah" means 'like a deceptive shadow.' “kah-ol” means ‘all’ and “ne-see-keh-moh” means ‘their princes.’ The verse compares the generosity of people to scavenging birds and deceptive offerings, implying it is insincere and motivated by self-interest, and their princes are all the same.
[PSA.83.13] Which they said was inherited to us, the properties of the Gods. [§]
asher amru nirasha lanu et neot elohim
This verse consists of several words. 'Asher' means 'which' or 'that'. 'Amru' is the verb 'they said'. 'Nirasha' means 'possessed' or 'inherited'. 'Lanu' means 'to us'. 'Et' is a particle indicating the direct object. 'Neot' means 'properties' or 'possessions'. 'Elohim' is 'the Gods'. Therefore, the verse describes something that was said about possessing the properties of the Gods.
[PSA.83.14] The Gods will place them as a wheel, like straw before the wind. [§]
Elohay shitemo kaggalgal k’qash lifnei ruach.
Elohay is the plural ‘the Gods’ in possessive form, meaning ‘of the Gods’. Shitemo means ‘put them’ or ‘place them’. Kaggalgal means ‘as a wheel’ or ‘like a wheel’. K’qash means ‘like straw’. Lifnei means ‘before’. Ruach means ‘wind’ or ‘breath’. Therefore, the verse describes the Gods placing something as a wheel, like straw before wind.
[PSA.83.15] Like fire, a forest will burn, and like a flame, it will leap to the mountains. [§]
kə-’esh tib-ʿar-ya-ʿar u-khə-lē-hā-vāh təl-hā-’et hā-rim.
This verse uses metaphorical language to describe God’s anger or power. "esh" means fire, "yara" means forest, "lehava" means flame, and "harim" means mountains. The verse depicts a forest burning like a fire and flames leaping up to the mountains.
[PSA.83.16] Thus you will pursue them with your storm, and in your whirlwind you will terrify them. [§]
ken tirdefem besa’arecha uvesupatcha tebahalem.
This verse describes a pursuit and a frightening. "ken" means thus, or so. "tirdfem" is a verb meaning you will pursue. "besa’arecha" means in your storm, with "sa’ar" meaning storm and the possessive suffix indicating "your". "uvesupatcha" means and in your whirlwind, with "supa" meaning whirlwind. "tebahalem" means you will terrify or frighten them.
[PSA.83.17] Let their faces be full of shame, and let them seek Yahveh’s name. [§]
mal-eh p'-nay-hem kah-lon vee-vahk'-shoo shim-kah Yahveh
This verse consists of several parts. "mal-eh" means "full". "p'-nay-hem" means "their faces". "kah-lon" means "shame". "vee-vahk'-shoo" means "and they will seek". "shim-kah" means "your name". "Yahveh" is the proper name of God.
[PSA.83.18] They will be ashamed and terrified forever and ever, and they will dig and be destroyed. [§]
yay-bo-shoo v'-yee-bah-ah-loo ah-day-ah-dahd v'-yakh-peh-roo v'-yo-ah-vay-doo.
This verse uses several verb forms expressing shame, terror, and destruction. "yeboshu" means "they will be ashamed". "yibahalu" means "they will be terrified". "adei-ad" means "forever and ever". "yachperu" means "they will dig/search". "yoavedu" means "they will perish/be destroyed". The verse seems to be a prophetic utterance concerning the fate of enemies.
[PSA.83.19] And they will know that You, Your name is Yahveh alone, supreme over all the earth. [§]
ve-yid'u ki-atta shim'cha Yahveh le-vad'cha el'yon al-kol ha-aretz.
This verse states that people will know that Yahveh is His name alone, and He is supreme over all the earth. 'Ve-yid'u' means 'and they will know'. 'Ki-atta' means 'that you'. 'Shim'cha' means 'Your name'. 'Yahveh' is the proper name of God. 'Le-vad'cha' means 'alone to You'. 'El'yon' means 'supreme'. 'Al-kol ha-aretz' means 'over all the earth'.
PSA.84
[PSA.84.1] To the one leading, upon the Gittite, to the sons of Korah, a psalm. [§]
lam-na-tse-akh al-ha-gi-teet liv-nei-ko-rak miz-mor
This verse is a musical heading to Psalm 97. 'Lam-na-tse-akh' means 'to the one leading'. 'Al-ha-gi-teet' means 'upon the Gittite'. 'Liv-nei-ko-rak' means 'to the sons of Korah'. 'Miz-mor' means 'a psalm'.
[PSA.84.2] What are the lovelinesses of your dwelling places, Yahveh of hosts? [§]
mah yedidoot mishkenotecha Yahveh tzevaot
This verse asks a rhetorical question about the pleasantness of God’s dwelling places. "Mah" means "what". "Yedidoot" is the plural form of "yedid," meaning “lovelinesses” or “pleasant things.” "Mishkenotecha" means “your dwellings” or “your dwelling places”. "Yahveh" is the proper name of God. "Tzevaot" means “hosts” or “armies”, and is often used as a title for God.
[PSA.84.3] My soul has a longing and is even consumed for the courts of Yahveh. My heart and my flesh will rejoice to the living God. [§]
nikh-sof-ah v'-gam-ka-lah naf-shee l'-khah-tsrot Yahveh liv-bee oo-v'-sa-ree yir-an-nu el El khai.
This verse expresses a strong longing for the courts of Yahveh. The soul yearns and even wastes away for God’s presence. The heart and flesh will rejoice to the living God. Note that 'Yahveh' is used, and 'El' is used as a general term for God.
[PSA.84.4] Even a bird finds a house, and a swallow a nest for herself, where she places her young at your altars, Yahveh of hosts, my King and my God. [§]
Gam-tsippor | matzah bayit u-dror | ken lah a-sher-shatah efrocheha et-mizbeachotekha Yahveh tzevaot melchi ve-elohai.
This verse describes a bird finding a house and a swallow finding a nest, and relates this to Yahveh, the God of hosts, being their King and God. The birds bring their young to Yahveh’s altars. ‘Gam’ means ‘also’ or ‘even’. ‘Tzippor’ means ‘bird’. ‘Matzah’ means ‘found’. ‘Bayit’ means ‘house’. ‘U’ means ‘and’. ‘Dror’ means ‘swallow’. ‘Ken’ means ‘nest’. ‘Lah’ means ‘to her’. ‘Asher’ means ‘which’ or ‘that’. ‘Shata’ means ‘to place’ or ‘to put’. ‘Efrocheha’ means ‘her young’. ‘Et’ is a grammatical particle. ‘Mizbeachotekha’ means ‘your altars’. ‘Yahveh’ is the proper name of God. ‘Tzevaot’ means ‘hosts’ or ‘armies’. ‘Melchi’ means ‘my King’. ‘Ve’ means ‘and’. ‘Elohai’ means ‘my God.’
[PSA.84.5] Blessed are those who dwell in your house, still they will praise you. Sela. [§]
Ashrei yoshvei beit'cha, od y'hall'lucha sela.
This verse begins with "Ashrei" which is an exclamation of blessedness. "Yoshvei" means "those who dwell" or "inhabitants". "Beit'cha" means "your house". "Od" means "still" or "yet". "Y'hall'lucha" means "they will praise you". "Sela" is a musical term, possibly an instruction to repeat or pause.
[PSA.84.6] Blessed is the man whose strength is in you, whose ways are in their heart. [§]
Ashrei adam oz-lo bach, mesillot bilvavam.
“Ashrei” means blessed or happy. “Adam” means man. “Oz” means strength. “Lo” means to him/for him. “Bach” means in you. “Mesillot” means paths or ways. “Bilvavam” means in their heart.
[PSA.84.7] Travelers in the valley of weeping will find a spring, and a teacher will cover them also with blessings. [§]
‘ovre’i | b’emek habacha ma’yan y’shithuhu gam-b’rachot ya’teh moreh.
This verse describes travelers in the Valley of Weeping finding a spring, and being covered with blessings by a teacher. ‘ovre’i means ‘travelers’ or ‘those who pass over’. b’emek habacha literally means ‘in the valley of weeping’. ma’yan means ‘spring’. y’shithuhu means ‘they will set it (forth)’. gam-b’rachot means ‘also with blessings’. ya’teh means ‘he will cover’. moreh means ‘teacher’.
[PSA.84.8] They go from strength to strength; they will appear before the Gods in Zion. [§]
yay-lek-hoo may-khay-eel el-khay-eel yay-ray-eh el-el-oh-heem beh-tzee-yohn
This verse describes people going from strength to strength, and appearing before the Gods in Zion. "Chayil" means strength, and is repeated. "Elohim" is a plural form, referencing multiple Gods. "Tziyon" is Zion.
[PSA.84.9] Yahveh, the Gods of Hosts, hear my prayer. Listen, God of Jacob. Selah. [§]
Yahveh Elohim Tsevaot shimeah tefillati haazine Elohei Yaakov selah.
This verse addresses Yahveh, the Gods of Hosts, asking that He hear a prayer. It then requests that the God of Jacob listen. 'Selah' is a term of uncertain meaning, possibly indicating a pause or emphasis.
[PSA.84.10] Our shield, see the Gods, and look upon the face of your Messiah. [§]
ma-gi-ne-nu re-eh e-lo-heem ve-ha-veet pe-nei me-shi-che-cha.
This verse contains several key terms. "maginenunu" means 'our shield.' "re'eh" is an imperative, meaning 'see!' or 'behold!' "Elohim" is a plural form, meaning 'the Gods.' "havet" means 'look' or 'observe.' "penei" means 'face' or 'presence.' "meshichecha" means 'your anointed one,' or 'your Messiah.'
[PSA.84.11] For a good day in your courts is better than a thousand I have chosen. I prefer to dwell in the house of the Gods rather than to abide in the tents of wickedness. [§]
Ki tov yom bachatzerecha mei'alef bachti histopef bebeyt elohay midur be'ohalei resha.
This verse expresses a preference for spending time in the presence of the Gods over worldly pleasures. 'Ki' means 'for' or 'because'. 'Tov' means 'good'. 'Yom' means 'day'. 'Bachatzerecha' means 'in your courts'. 'Mei' means 'than'. 'Alef' means 'a thousand'. 'Bachti' means 'I have chosen'. 'Histopef' means 'to hide oneself' or 'to dwell'. 'Bebeyt elohay' means 'in the house of the Gods'. 'Midur' means 'dwelling' or 'abiding'. 'Be'ohalei resha' means 'in the tents of wickedness'.
[PSA.84.12] For the sun and the shield is Yahveh, the Gods. Grace and glory Yahveh will give, Yahveh will not withhold goodness to those walking in integrity. [§]
kee shemesh oo-mah-gayn YAHVEH elohim khen ve-kah-vod yee-ten YAHVEH lo yim-nah-ay-toh-v la-hol-kim be-tah-meem.
This verse uses several names for God. "Shemesh" means sun. "Magen" means shield. "YAHVEH" is the proper name of God. "Elohim" is a plural form of God, meaning 'the Gods'. "Khen" means grace or favor. "Kavod" means glory or honor. The verse speaks of God providing grace and glory to those who walk with integrity.
[PSA.84.13] Yahveh of hosts, blessed is the person who trusts in you. [§]
Yahveh tzevaot, ashrei adam boteach bach.
Yahveh tzevaot is a combination of Yahveh, the proper name of God, and tzevaot, which means 'hosts' or 'armies'. It is often translated as 'Lord of Hosts' or 'Yahveh of hosts', referencing angelic hosts or the armies of Israel. Ashrei means 'blessed' or 'happy'. Adam means 'humanity' or 'person'. Boteach means 'trusting' or 'confident'. Bach means 'in you'.
PSA.85
[PSA.85.1] To the one who overcomes, to the sons of Korah, a song. [§]
Lam'natseach liv'nei Korach mizmor.
This verse is a musical instruction and title for the Psalm that follows. 'Lam'natseach' means 'to the one who overcomes' or 'for the one who prevails.' 'Liv'nei Korach' means 'to the sons of Korah.' Korah was a Levite who rebelled against Moses and Aaron. 'Mizmor' means 'Psalm' or 'song'.
[PSA.85.2] You favored, Yahveh, your land; you returned the captivity of Jacob. [§]
ra-tsee-ta Yahveh ar-tze-cha shav-ta shvee-vot Ya-ak-ov.
This verse consists of verbs and nouns relating to God's favor and the captivity of Jacob. 'ratsee-ta' is a verb meaning 'you favored' or 'you desired'. 'Yahveh' is the proper name of God. 'artzecha' means 'your land'. 'shavta' means 'you returned' or 'you brought back'. 'shvee-vot Ya-ak-ov' means 'the captivity of Jacob'.
[PSA.85.3] You carried the iniquity of your people, you covered all of their sins. Selah. [§]
nasata avon ammecha, kisita kol chatataam, selah.
This verse describes God carrying away the iniquity of his people and covering all of their sins. ‘Nasata’ means ‘you carried’ or ‘you bore’. ‘Avon’ means ‘iniquity’ or ‘perversity’. ‘Ammecha’ means ‘your people’. ‘Kisita’ means ‘you covered’. ‘Kol’ means ‘all’. ‘Chatataam’ means ‘their sins’. ‘Selah’ is a term used in the Psalms that likely indicates a pause for reflection.
[PSA.85.4] You have gathered all of your passions; you have turned them back from the heat of your wrath. [§]
Asafta kol-evratecha, hashivota mecharon afucha.
This verse describes God gathering up all of His passions or anger, and turning them from wrath. "Asafta" means you have gathered. "Kol" means all. "Evratecha" is your passions or anger. "Hashivota" means you have returned or turned back. "Mecharon" means from. "Afucha" means your wrath or anger.
[PSA.85.5] Restore us, the God of our salvation, and cause your anger to cease with us. [§]
shoo-vay-noo elo-hay yish-ay-ay-noo ve-ha-fair ka-as-ka im-ma-noo
שׁ֭וּבֵנוּ (shoo-vay-noo) means "restore us" or "turn us back". אֱלֹהֵ֣י (elo-hay) is "the God of". יִשְׁעֵ֑נוּ (yish-ay-ay-noo) means "our salvation". וְהָפֵ֖ר (ve-ha-fair) means "and cause to cease". כַּֽעַסְךָ֣ (ka-as-ka) means "your anger". עִמָּֽנוּ׃ (im-ma-noo) means "with us".
[PSA.85.6] Will the Gods forever be angry with us? Will you extend your wrath to generation and generation? [§]
ha-olam te-enaf-banu timshoch afcha le-dor va-dor.
This verse utilizes several names and concepts relating to the divine. "ha-olam" means 'forever'. "te-enaf" is a verb meaning 'to be angry'. "banu" means 'with us'. "timshoch" is a verb meaning 'to draw out/extend'. "afcha" means 'your nose/wrath'. "le-dor va-dor" means 'to generation and generation', meaning 'forever'.
[PSA.85.7] Surely you will restore us to life, and your people will rejoice in you. [§]
Ha-lo-a-ta-tashuv techayenu ve-amcha yismchu-bach.
This verse poses a rhetorical question. 'Ha-lo' is a particle meaning 'surely' or 'indeed'. 'Ata' means 'you'. 'Tashuv' is a verb meaning 'you will return' or 'you will restore'. 'Techayenu' means 'us to life' or 'revive us'. 'Ve' means 'and'. 'Amcha' means 'your people'. 'Yismchu' means 'will rejoice'. 'Bach' means 'in you'. The verse is asking if God will restore life, and if so, his people will rejoice in him.
[PSA.85.8] Show us, Yahveh, your lovingkindness, and give your salvation to us. [§]
har'einu Yahveh chasdekha v'yeshua'kha titen-lanu.
har'einu is an imperative form meaning "show us". Yahveh is the proper name of God. chasdekha means "your lovingkindness". v'yeshua'kha means "and your salvation". titen-lanu means "you will give to us". This verse is a request for God to reveal his lovingkindness and grant salvation.
[PSA.85.9] I will hear what the Gods will speak, for the Gods will speak peace to their people and to those who are devoted to them, and they will not return to deception. [§]
esh-meh-ah, mah-yeh-dah-ber hah-el yeh-vahv kee yeh-dah-ber shah-lohm el-ahm-oh veh-el-hah-see-dahv veh-al-yah-shoo-voo leh-kee-slah.
This verse describes a willingness to hear what 'the Gods' will speak. It states that 'the Gods' will speak peace to their people and to those who are devoted to them, and they will not return to deception.
[PSA.85.10] But near to those who fear Him is salvation, to cause glory to dwell in our land. [§]
aki karov lire’aviv yish’u lishkon kavod be’artzenu.
This verse consists of several words. ‘Aki’ means ‘but’ or ‘indeed’. ‘Karov’ means ‘near’. ‘Lire’aviv’ means ‘to those who fear Him’. ‘Yish’u’ means ‘salvation’. ‘Lishkon’ means ‘to dwell’ or ‘to inhabit’. ‘Kavod’ means ‘glory’ or ‘honor’. ‘Be’artzenu’ means ‘in our land’. The verse expresses that salvation is near to those who fear God, and that God’s glory will dwell in the land.
[PSA.85.11] Lovingkindness and truth meet. Righteousness and peace kiss. [§]
khesed ve-emet nifgashu tsedek veshalom nashaku.
This verse discusses the meeting and kissing of qualities. "Khesed" refers to lovingkindness or steadfast love. "Emet" means truth. "Nifgashu" is a verb meaning "they meet". "Tsedek" is righteousness or justice. "Shalom" is peace or completeness. "Nashaku" means "they kiss". The verse is poetic, personifying these concepts.
[PSA.85.12] Truth will sprout from the land, and righteousness will appear from the heavens. [§]
Emeth me-eretz titsmach; ve-tzedek mi-shamayim nishkaf.
This verse contains several key words. "Emeth" means truth. "Eretz" means land or earth. "Titsmach" means will sprout or will grow. "Ve" means and. "Tzedek" means righteousness or justice. "Shamayim" means heavens or sky. "Nishkaf" means will look out or will appear.
[PSA.85.13] Also, Yahveh will give the good, and our land will give its yield. [§]
Gam-Yahveh yittein ha-tov ve-artzeinu tittein yevulah.
This verse consists of several parts. 'Gam' means 'also'. 'Yahveh' is the proper name of God. 'Yittein' means 'will give'. 'Ha-tov' means 'the good'. 'Ve' means 'and'. 'Artzeinu' means 'our land'. 'Tittein' means 'will give'. 'Yevulah' means 'its yield/fruit'. Essentially, the verse states that God will also give the good, and our land will give its yield.
[PSA.85.14] Righteousness will walk before his face, and he will establish the way of his steps. [§]
Tsedek lifanav yehalekh veyasem lederekh pe'amav.
This verse describes righteous behavior in relation to Yahveh. "Tsedek" means righteousness or justice. "Lifanav" means before his face, indicating before Yahveh. "Yehalekh" means he will walk. "Veyasem" means and he will set. "Lederekh" means to the way of. "Pe'amav" means his steps. Therefore, the verse is describing someone walking in righteousness before Yahveh, and Yahveh establishing the way of their steps.
PSA.86
[PSA.86.1] A prayer to David. Incline, Yahveh, your ear and answer me, for I am poor and needy. [§]
teh-fee-lah leh-dah-veed hah-teh Yahveh oh-zen-kah ah-neh-nee kee ah-nee va-ev-yohn ah-nee
This verse is a prayer attributed to David. "Teh-fee-lah" means prayer. "leh-dah-veed" means "to David". "hah-teh" means "incline" or "bend". "Yahveh" is the proper name of God. "oh-zen-kah" means "your ear". "ah-neh-nee" means "answer me". "kee" means "for" or "because". "ah-nee" means "I". "va-ev-yohn" means "poor" or "needy".
[PSA.86.2] Guard my life, because righteous I am. Save your servant. You are my Gods, the one who trusts in you. [§]
sham-rah naf-shee kee-khee-hassid ah-nee ho-sha-ah avd-kah ah-tah el-o-hai hab-bo-teh-akh eh-lay-kha.
This verse is a plea for protection based on the speaker's righteousness and trust in the Gods. 'Shamrah' means 'guard' or 'protect'. 'Nafshi' means 'my soul' or 'my life'. 'Khee-hassid ani' means 'because righteous I am'. 'Hoshea' is a request for salvation or help. 'Avd'kah' means 'your servant'. 'Atah' means 'you'. 'Elohai' means 'my Gods'. 'Haboteakh' means 'the one who trusts'. 'Elekha' means 'to you'.
[PSA.86.3] Have mercy on me, my Lord, for to you I call all day. [§]
khaneni adonai ki eleicha ekra kol-hayom
khaneni is an imperative verb meaning "have mercy on me". adonai means "my Lord". ki means "for" or "because". eleicha means "to you". ekra means "I call". kol-hayom means "all the day". This verse is a plea for mercy, stating that the speaker calls out to my Lord all day long.
[PSA.86.4] Rejoice the soul of your servant, for to you, my Lord, I lift up my soul. [§]
sah-may-akh neh-fesh ahv-deh-kha kee ee-lay-kha ah-do-nai naf-shee eh-sah
This verse contains several names and words relating to God and a servant. "Sahmech" means to rejoice. "Nefesh" means soul or life. "Avdecha" means your servant. "Ileycha" means to you. "Adonai" means my Lord. "Nafshi" means my soul. "Esa" means I lift up.
[PSA.86.5] For you, my Lord, are good and forgiving, and great in lovingkindness to all those who call upon you. [§]
ki-at-ta adonai tov ve-salach ve-rav-chesed le-kol-kore-cha
This verse consists of several words. 'Ki' means 'for' or 'because'. 'Atta' means 'you'. 'Adonai' means 'my Lord'. 'Tov' means 'good'. 'Ve' means 'and'. 'Salach' means 'forgiving'. 'Rav' means 'great' or 'much'. 'Chesed' means 'lovingkindness' or 'mercy'. 'Le-kol' means 'to all'. 'Kore-cha' means 'those who call [upon you]' or 'callers to you'. This verse is a declaration of God's character – that He is good, forgiving, and full of lovingkindness toward those who call upon Him.
[PSA.86.6] Listen, Yahveh, to my prayer and attend to the voice of my supplications. [§]
ha-zee-nah Yahveh tef-ee-lah-tee ve-hak-shee-vah be-kol ta-chan-oon-otee
This verse is a plea for God to listen. "Ha-zee-nah" is an imperative, meaning "listen!" or "pay attention!". "Yahveh" is the proper name of God. "Tef-ee-lah-tee" means "my prayer". "Ve-hak-shee-vah" means "and listen". "Be-kol" means "to the sound of" or "with the voice of". "Ta-chan-oon-otee" means "my supplications".
[PSA.86.7] In the day of my distress, I will call upon you, for you will answer me. [§]
be-yohm tsarah-tee ek-rah-eh-kha kee tah-ah-neh-nee
This verse contains several key words. 'Yohm' means 'day'. 'Tsarah' means 'distress' or 'trouble', and 'tee' is a possessive suffix meaning 'my'. 'Ek-rah' is a future tense verb meaning 'I will call'. 'Eh-kha' means 'you'. 'Kee' means 'for' or 'because'. 'Tah-ah-neh-nee' means 'you will answer me'. Therefore, the verse describes a situation where the speaker will call upon God during a time of distress, believing God will answer.
[PSA.86.8] There is none like you among the Gods, my Lord, and there is none like your works. [§]
Ain-kamokha baElohim | Adonai veEin kemaasecha.
This verse is a declaration of God's uniqueness. "Ain" means "there is not". "Kamokha" means "like you". "BaElohim" means "among the Gods". "Adonai" means "my Lord". "VeEin" means "and there is not". "Kemaasecha" means "like your works". The verse is structured as two parallel statements, affirming that there is none like God among the Gods, and none like his works.
[PSA.86.9] All the nations that you have made will come and worship before you, my Lord, and they will honor your name. [§]
Kol-goyim asher asita yavo uvishtachavu lifanecha adonai vichabedu lishmechah.
This verse discusses all the nations that God has made coming to worship and honor God’s name. 'Kol' means 'all'. 'Goyim' means 'nations'. 'Asher' means 'that' or 'which'. 'Asita' means 'you have made'. 'Yavo' means 'they will come'. 'Uvishtachavu' means 'and they will worship'. 'Lifanecha' means 'before you'. 'Adonai' means 'my Lord'. 'Vichabedu' means 'and they will honor'. 'Lishmechah' means 'to your name'.
[PSA.86.10] For great are you and doing wonders, you are the Gods alone, you. [§]
ki-gadol ata v’oseh nifla’ot ata elohim l’vad’cha
This verse expresses God’s greatness and unique ability to perform wonders. “ki” means “for” or “because.” “gadol” means “great.” “ata” means “you.” “v’oseh” means “and doing.” “nifla’ot” means “wonders.” “elohim” means “the Gods.” “l’vad’cha” means “alone, you”.
[PSA.86.11] Teach me, Yahveh, your way that I may walk in your truth. May my heart be united for reverence of your name. [§]
ho-re-nee ye-ho-vah dar-ke-cha a-ha-lech ba-a-mee-teh-cha ya-ched le-vah-vee le-yir-ah sheh-meh-cha.
This verse is a request for guidance. "Horeni" means teach me. "Yehovah" is the proper name of God, often rendered as "Lord". "Darkecha" means your way or path. "Ahalekh" means I will walk. "Ba-amittecha" means in your truth. "Yached" means together or united. "Levavi" means my heart. "Le-yir’ah" means for reverence or fear. "Shemechah" means your name.
[PSA.86.12] I will praise you, my Lord, the Gods (my), with all my heart, and I will honor your name forever. [§]
od'kha adonai elohai b'khal levavi va'akhbeda shimekha leolam.
This verse consists of several words with distinct meanings. 'od'kha' means 'I will praise you'. 'adonai' means 'my Lord'. 'elohai' means 'the Gods (my)'. 'b'khal levavi' means 'with all my heart'. 'va'akhbeda' means 'and I will honor'. 'shimekha' means 'your name'. 'leolam' means 'forever'. The verse is a declaration of praise and honor to God.
[PSA.86.13] For your lovingkindness is great upon me, and you have delivered my soul from the grave below. [§]
kee-khahs-dekha ga-dol a-lai ve-heetz-alta naf-shee mish-shol takh-tee-yah.
This verse expresses gratitude for God's great lovingkindness and deliverance from the depths of the grave. 'Kee' means 'for' or 'because'. 'Khasdekha' is a possessive form meaning 'your lovingkindness'. 'Ga-dol' means 'great'. 'A-lai' means 'upon me'. 'Ve' means 'and'. 'Heetzalta' means 'you have delivered'. 'Naf-shee' means 'my soul'. 'Mish-shol' means 'from the grave'. 'Takh-tee-yah' means 'the lower one' or 'the depths'.
[PSA.86.14] The Gods, the arrogant have risen up against me, and an assembly of the violent sought my life, and they did not trust in you before them. [§]
Elohim zeedim kamu alai va'adat aritsim bikshu nafshi ve'lo samuchah lenegdam.
This verse describes enemies rising up against the speaker and seeking their life. "Elohim" refers to the Gods. "Zeedim" are those who are haughty or arrogant. "Kamu" means they rose up. "Alai" means against me. "Va'adat" means an assembly or congregation. "Aritsim" describes those who are violent or oppressive. "Bikshu" means they sought. "Nafshi" means my life or soul. "Ve'lo" means and not. "Samuchah" means supported, relied on, or trusted. "Lenegdam" means before them or in their presence.
[PSA.86.15] And you, my Lord, are God of compassion and gracious, slow to anger and great in kindness and truth. [§]
ve-atah adonai el-rachum ve-channun erech apayim ve-rav chesed ve-emet.
This verse describes qualities of God. 've-atah' means 'and you'. 'adonai' means 'my Lord'. 'el-rachum' is 'God of compassion'. 've-channun' means 'and gracious'. 'erech apayim' is 'long of temper'. 've-rav chesed' means 'and great in kindness'. 've-emet' means 'and truth'.
[PSA.86.16] Turn your face to me and have mercy on me. Give your strength to your servant, and save the son of your handmaid. [§]
peh-neh eh-lai ve-cha-neni teh-nah-ooz-chah le-av-deh-chah ve-ho-shee-ah le-ben-a-mah-techah.
This verse is a plea for God's favor and help. "Peneh" means "turn (your face)", implying attention and grace. "Elai" means "to me". "Chaneni" means "have mercy on me". "Tnah" means "give". "Uzchah" means "your strength". "Le'avdehchah" means "to your servant". "Ve'hoshi'ah" means "and save". "Le'ben-amatechah" means "to the son of your handmaid".
[PSA.86.17] Make a sign with me for goodness, and let my enemies see it and be ashamed, for you, Yahveh, have helped me and comforted me. [§]
ah-seh-ee-mee oh-t l'toh-vah v'yeer-oo so-ne-ai v'yeh-bo-shu kee-kee ah-tah Yahveh ah-zar-tah-nee v'nee-cha-mtah-nee
This verse is a plea for a sign of favor. The speaker asks that God perform a sign with them for goodness, so that their enemies will see it and be ashamed. The speaker affirms that Yahveh has helped and comforted them.
PSA.87
[PSA.87.1] A Psalm, a song, for the sons of Korach, its foundation is in the mountains of holiness. [§]
livnei qorach mizmor shir yesudato behareei qodesh
This verse introduces a Psalm (mizmor) as a song (shir) attributed to the sons (livnei) of Korach. It states that its foundation (yesudato) is in the mountains (hareei) of holiness (qodesh).
[PSA.87.2] The lover of Yahveh prefers the gates of Zion to all the dwellings of Jacob. [§]
Ohev Yahveh sha'arei Tzion mikol mishkenot Ya'akov.
This verse consists of several parts. "Ohev" means "lover". "Yahveh" is the proper name of God. "Sha'arei" means "gates of". "Tzion" is Zion, a synonym for Jerusalem and the Jewish people. "Mikol" means "than all". "Mishkenot" means "dwellings". "Ya'akov" is Jacob, an ancestor of the Israelites.
[PSA.87.3] Glories are spoken of you, city of the Gods. Selah. [§]
nikh'vadot m'dubar bakh, ir ha'Elohim selah.
This verse describes praise and honor being spoken about a city. 'nikh'vadot' refers to glories or honors. 'm'dubar' means spoken. 'bakh' means of you. 'ir' means city. 'ha'Elohim' means the Gods. 'selah' is a term of uncertain meaning, but is often thought to be a musical or liturgical direction, or an expression of emphasis.
[PSA.87.4] I will remember Rahab and Babel to those who know. Behold, Philistia and Tyre, with Cush, are born there. [§]
azkir rahab uvavel leyodeyai hineh pleshet vtzor im kush zeh yulad-sham.
This verse discusses remembering Rahab and Babel to those who know. It then states that Philistia, Tyre, and Cush are born there. 'Rahab' and 'Babel' are likely used as names for Egypt and Babylon respectively. 'Yodeyai' is the plural possessive form of 'yodea', meaning 'those who know'. The verb 'yulad' means 'is born'. 'Sham' means 'there'.
[PSA.87.5] And to Zion it will be said, each man and each person will be born in it, and the Most High will establish it. [§]
oo-leh-tzee-yohn ee-ay-mar eesh veh-eesh yool-lad-bah veh-hoo yechon-neh-hah el-yohn
This verse refers to Zion, a place associated with Jerusalem. It states that people will be born within it, and the Most High will establish it. The original text uses 'Zion' as a proper noun, 'eesh' meaning man or person, 'yool-lad' meaning to be born, and 'el-yohn' meaning the Most High.
[PSA.87.6] Yahveh will record in writing the nations; this one will be born there. Selah. [§]
Yahveh yispor bikhtov amim zeh yulad-sham selah.
This verse discusses Yahveh recording nations in a writing, indicating births will occur there. "Yispor" means to record or recount. "Bikhtov" signifies 'in writing'. "Amim" is the plural for nations or peoples. "Zeh" means 'this one' or 'this'. "Yulad-sham" describes someone being born 'there'. "Selah" is a musical notation, often understood as a pause or reflection.
[PSA.87.7] And singers are like weakened ones, all my sources of life are in you. [§]
ve-sha-rim ke-chol-lim, kol-ma-ya-nai bach.
This verse is from Psalm 88:8. 've-sha-rim' means 'and singers'. 'ke-chol-lim' means 'like weakened ones'. 'kol-ma-ya-nai' means 'all my springs'. 'bach' means 'in you'. In this context, 'springs' refers to sources of life, hope, or strength. The verse expresses a feeling of being utterly depleted and comparing oneself and others to those who are weak.
PSA.88
[PSA.88.1] A song, a psalm for the sons of Korah, for the one leading, upon sickness, to answer. A teaching of Heman the Ezrahite. [§]
shir mizmor livnei korach lemanatzeach al-machalath le'annot maskil leheyman ha'ezrachi.
This verse is a heading for Psalm 88. It identifies the author as the sons of Korah, designates a musical director ('to the one leading'), specifies a musical style ('upon the sickness, to answer'), identifies the psalmist as Heman the Ezrahite and designates the psalm as a 'teaching' or 'instruction'.
[PSA.88.2] Yahveh, the Gods of my salvation, on the day I cried out in the night, I addressed you. [§]
Yahveh Elohim yeshuati, yom tza’akti ba’laylah negdekha.
This verse consists of several key words. 'Yahveh' is the proper name of God. 'Elohim' refers to the Gods. 'Yeshuati' means 'my salvation'. 'Yom' means 'day'. 'Tza’akti' means 'I cried out'. 'Ba’laylah' means 'in the night'. 'Negdekha' means 'against you'. The verse describes a time when the speaker cried out to God in the night.
[PSA.88.3] May my prayer come before you. Incline your ear to my joyful sound. [§]
ta-vo le-fa-ne-cha te-fi-la-ti ha-te a-zen-cha le-ri-na-ti
This verse consists of several parts. 'Tavo' means 'come'. 'Le-fa-ne-cha' means 'before you'. 'Tefilati' means 'my prayer'. 'Hate' means 'incline'. 'Azencha' means 'your ear'. 'Le-rinati' means 'to my joyful sound'. The verse is a request for God to hear a prayer.
[PSA.88.4] For my soul is full of evils, and my life has reached the place of the dead. [§]
kee-sah-veh-ah beh-rah-oht naf-shee veh-chai-yai leesh-aol hee-gee-oo
This verse expresses a feeling of being full of evils and having life reaching the place of the dead. 'kee' means 'for' or 'indeed'. 'sah-veh-ah' is the perfect form of the verb 'to be full'. 'beh-rah-oht' means 'evils' or 'bad things'. 'naf-shee' means 'my soul' or 'person'. 'veh' means 'and'. 'chai-yai' means 'my life'. 'leesh-aol' means 'to the place of the dead' or 'to the grave'. 'hee-gee-oo' means 'reached' or 'arrived'.
[PSA.88.5] I have been reckoned with those descending into the pit. I was like a man without strength. [§]
nekhashavti im-yordei bor haiti kegber ein-eyal
This verse uses several key words. 'nekhashavti' means 'I have been reckoned' or 'I am accounted'. 'yordei' means 'those descending' or 'descenders'. 'bor' means 'pit' or 'hole'. 'haiti' means 'I was'. 'ke' means 'like' or 'as'. 'geber' means 'man' or 'hero'. 'ein' means 'not' or 'no'. 'eyal' means 'strength' or 'power'. Therefore, the verse speaks of being reckoned with those descending into a pit and being like a man without strength.
[PSA.88.6] In the deaths, they are free like slain ones lying in the grave, whom you no longer remember, and they were decreed from your hand. [§]
bametim chafshi kmo chalalim shochebei kever asher lo zichartam od vehima miyadecha nigzaru.
This verse describes the state of the dead. 'Bametim' refers to 'in the deaths,' or those who have died. 'Chafshi' means 'free' or 'unrestrained.' 'Kmo' means 'like.' 'Chalalim' refers to 'wounded' or 'slain' ones. 'Shochebei kever' translates to 'lying in the grave.' 'Asher' means 'which' or 'that.' 'Lo zichartam' means 'you have not remembered.' 'Od' means 'anymore' or 'further.' 'Vehema' means 'and they.' 'Miyadecha' means 'from your hand.' 'Nigzaru' means 'were cut off' or 'were decreed.' The verse describes those who are dead as being free like slain ones lying in the grave, whom God no longer remembers and whose fate was determined by God.
[PSA.88.7] You have caused me to dwell in a pit of the lower parts, in darknesses, in deeps. [§]
sha-tan-nee be-bore tach-tee-yote be-ma-cha-shach-keem beem-tso-lote
This verse describes a descent into the depths. "Sha-tan-nee" is a verb meaning "You have caused me to dwell". "Be-bore" means "in a pit". "Tach-tee-yote" signifies "the lower parts", or depths. "Be-ma-cha-shach-keem" means "in darknesses". "Beem-tso-lote" signifies "in deeps", or abysses.
[PSA.88.8] Upon me rests your wrath, and all of your breakers you have afflicted. Selah. [§]
‘alay sam’khah khamat’khah v’khol mish’bareykha ‘innitah selah.
‘alay means ‘upon me’. sam’khah means ‘you have leaned’ or ‘you have supported’. khamat’khah means ‘your wrath’. v’khol means ‘and all’. mish’bareykha means ‘your breakers’ or ‘your waves’. ‘innitah means ‘you have answered’ or ‘you have afflicted’. selah is an untranslated musical or poetic term.
[PSA.88.9] You have distanced my acquaintances from me, you have changed me into abominations for them, completely, and I will not go out. [§]
hir'chak'ta me-yu-da'ai mi-meni shat'ta-ni to-e-vot la-mo kol-lu ve-lo et-ze
This verse describes a feeling of abandonment and disgust. "hir'chak'ta" means you have distanced. "me-yu-da'ai" means my acquaintances or friends. "mi-meni" means from me. "shat'ta-ni" means you have changed me. "to-e-vot" means abominations or disgust. "la-mo" means for them. "kol-lu" means completely. "ve-lo et-ze" means and I will not go out.
[PSA.88.10] My eyes are failing because of my affliction. I called Yahveh every day. I extend my hands to you. [§]
ei-nee dah-vah mee-neenee oh-nee krah-tee-kah Yahveh beh-kahl-yohm shih-tah-khtee eh-leh-kah kahp-pahy
This verse describes the speaker’s distress and repeated appeals to Yahveh. “ei-nee” means ‘my eyes’, “dah-vah” means ‘is weary/failing’, “mi-neenee” means ‘from/because of me’, “oh-nee” means ‘my affliction/poverty’, “krah-tee-kah” means ‘I called you’, “Yahveh” is the proper name of God, “beh-kahl-yohm” means ‘every day’, “shih-tah-khtee” means ‘I spread out/extend’, “eh-leh-kah” means ‘to you’, “kahp-pahy” means ‘my hands’.
[PSA.88.11] Will you complete a wonder? If the healed ones rise up, they will thank you. Selah. [§]
ha-lem-teem ta-ah-seh-peh-leh? im-re-fah-eem ya-koo-moo yoh-doo-kah seh-lah.
This verse poses a rhetorical question. 'ha-lem-teem' asks if something is complete or finished. 'ta-ah-seh-peh-leh' asks if you (God) will do a wonder. 'im-re-fah-eem ya-koo-moo' means 'if the healed ones rise up'. 'yoh-doo-kah' means 'they will thank you'. 'seh-lah' is a musical notation, often translated as 'Selah'. Considering the context, the verse is questioning whether God will show miraculous healing and receive gratitude for it.
[PSA.88.12] Shall your lovingkindness be told in the place of destruction, and your faithfulness in the abyss? [§]
ha-yesu-far ba-ke-ver chas-de-cha emu-na-te-cha ba-a-vad-don
This verse discusses the proclamation of God's lovingkindness and faithfulness even in the place of destruction. 'Yesuphar' refers to telling or proclaiming. 'Ba-kever' means 'in the grave' or 'in the place of destruction'. 'Chasdecha' is 'your lovingkindness' and 'emunatacha' means 'your faithfulness'. 'Ba-avadon' refers to 'in destruction' or 'the place of no return'.
[PSA.88.13] Will your wonder be known in the darkness, and your righteousness in a land of forgetfulness? [§]
Ha-yoo-da-ah bah-ho-shekh peel-eh-khah ve-tzee-dih-kah-tah beh-eh-rets neh-shee-yah.
This verse asks a rhetorical question about whether God’s wonders are known in darkness and if God's righteousness is known in a land of forgetfulness. 'Hayyoda' means 'be known'. 'Bachoshech' is 'in the darkness'. 'Pelech' means 'your wonder'. 'Tzidqatecha' means 'your righteousness'. 'Be'eretz' means 'in the land'. 'Neshiah' means 'forgetfulness'.
[PSA.88.14] And I to you, Yahveh, cried out, and in the morning my prayer will come before you. [§]
va-ani elayka Yahveh shiva'ti u-vaboker tefillati tekadmekha.
This verse consists of several parts. 'Va-ani' means 'and I'. 'Elayka' means 'to you'. 'Yahveh' is the proper name of God. 'Shiva'ti' means 'I cried out'. 'U-vaboker' means 'and in the morning'. 'Tefillati' means 'my prayer'. 'Tekadmekha' means 'will precede you' or 'will come before you'.
[PSA.88.15] Why, Yahveh, do you forsake my soul? Why do you hide your face from me? [§]
Lah-mah Yahveh tiz-nach naf-shee tas-teer pah-neh-cha mee-meh-nee.
This verse is a lament, a questioning of Yahveh’s abandonment. 'Lah-mah' means 'why'. 'Tiz-nach' means 'you forsake'. 'Naf-shee' means 'my soul'. 'Tas-teer' means 'you hide'. 'Pah-neh-cha' means 'your face'. 'Mee-meh-nee' means 'from me'. The verse is structured as a rhetorical question expressing distress and a sense of divine absence.
[PSA.88.16] I am afflicted, I am weak, and failing from youth. I have carried your mothers like a vapor. [§]
‘ani ‘ani ve-go’ev min-no’ar nasati ‘emeycha afupah.
This verse is from Psalm 71:5. ‘Ani means ‘I am poor’ or ‘I am afflicted’. It is repeated for emphasis. ‘Ve’ means ‘and’. ‘Go’ev’ means ‘weak’ or ‘failing’. ‘Min’ means ‘from’. ‘No’ar’ means ‘youth’. ‘Nasati’ means ‘I have carried’. ‘Emeycha’ means ‘your mothers’ (plural, potentially referring to ancestors or the community). ‘Afupah’ means ‘a vapor’ or ‘a fleeting shadow’, implying something transient or insubstantial.
[PSA.88.17] Upon me have passed your rages, your disgusts have made me wither. [§]
ah-lai ahv-roo khah-roh-nei-kha bee-oo-teh-kha tzim-too-too-nee.
This verse describes a feeling of being overwhelmed by God’s anger and displeasure. 'Alai means 'upon me'. 'Avru means 'passed'. 'Charonei-kha' is the plural of 'charon', meaning 'rages', but with the possessive 'kha', meaning 'your'. 'Beutecha' means 'your disgusts' or 'your repulsions'. 'Tzimtoutouni' means 'you have made me shrink' or 'you have made me wither'. The verse is constructed with poetic parallelism, emphasizing the intensity of the speaker's suffering.
[PSA.88.18] Surround me like waters all the day. They encompass me together. [§]
savvuni kamayim kol-hayom hikifu alai yachad.
This verse uses several names and descriptive terms. "savvuni" comes from the root savav, meaning to surround. "kamayim" means "like waters." "kol-hayom" means "all the day." "hikifu" is from the root kakaf, meaning to encompass or surround. "alai" means "upon me." "yachad" means "together". The verse describes being surrounded as by waters, all day long, together.
[PSA.88.19] You have removed from me a beloved and companion. My close friends, darkness. [§]
hir-chak-tah mee-meh-nee oh-hev vah-ray-ah, may-doo-ah-yai mach-shach.
This verse describes a feeling of alienation and loss. 'Hirchakta' means 'you have removed'. 'Mimmeni' means 'from me'. 'Ohev vare'a' refers to a beloved companion. 'Meyudayai' means 'my close friends'. 'Machshach' means 'darkness'. The verse describes God removing a loved one and close friends, resulting in a state of darkness or despair.
PSA.89
[PSA.89.1] A skillful understanding for Ethan the Ezrahite. [§]
mas-keel le-ay-tan ha-ez-ra-chee
This is a title or superscription to Psalm 89. "Mas-keel" likely refers to a type of musical instruction or the skill of understanding. "Ay-tan" is a proper name. "Ha-ez-ra-chee" means "the Ezrahite", indicating a place of origin or tribal affiliation.
[PSA.89.2] The kindnesses of Yahveh I will sing forever. To every generation I will declare your faithfulness with my mouth. [§]
khasdei yevaveh olam ashira ledor vador oodie emunatekha befi.
This verse contains several key names and words. "Khasdei" means kindnesses or loving-kindnesses. "Yevaveh" is the proper name of God, transliterated as Yahveh. "Olam" means forever or eternity. "Ashira" means I will sing. "Ledor vador" means to generation and generation, or to every generation. "Oodie" means I will declare or proclaim. "Emunatekha" means your faithfulness. "Befi" means with my mouth.
[PSA.89.3] For I have said that steadfast love will be built forever, and the heavens will establish your faithfulness within them. [§]
ki-amarti olam chesed yibaneh shamayim takhin emunatecha bahem.
This verse states that the speaker has declared that steadfast love will be built forever, and the heavens will establish the faithfulness of the speaker within them. "ki" means "for" or "because". "amarti" means "I have said". "olam" means "forever" or "world". "chesed" means "steadfast love" or "loving kindness". "yibaneh" means "will be built". "shamayim" means "heavens". "takhin" means "will establish". "emunatecha" means "your faithfulness". "bahem" means "in them".
[PSA.89.4] I made a covenant to my chosen one, I swore to David my servant. [§]
karati brit livchiri nishbaati ledavid avdi
This verse describes a covenant made with a chosen one and an oath sworn to David, a servant. "Karati" means "I made". "Brit" means "covenant". "Livchiri" means "to my chosen one". "Nishbaati" means "I swore". "Ledavid" means "to David". "Avdi" means "my servant".
[PSA.89.5] To eternity I will establish your seed, and I will build for generation to generation your throne. Selah. [§]
ad-o-lam o-khin zar-eh-kha u-va-nee-tee le-dor-va-dor kiss-eh-kha seh-lah
This verse contains several key names and words. "Ad-olam" means 'to eternity'. "Okhin" is a verb meaning 'I will establish'. "Zar'eh-kha" is 'your seed'. "U-va-nee-tee" means 'and I will build'. "Le-dor-va-dor" means 'for generation to generation'. "Kiss-eh-kha" is 'your throne'. "Seh-lah" is a musical notation, often translated as 'Selah'. It is difficult to know exactly what Selah means, but it is thought to be an instruction for musical emphasis or a pause for reflection.
[PSA.89.6] And let the heavens praise your wonders, Yahveh. Also, let your faithfulness be known in the assembly of the holy ones. [§]
veh-yo-doo sha-mai-yim pee-leh-cha Yahveh af-em-oo-na-tech beek-hal k’do-sheem.
This verse expresses praise to Yahveh from the heavens. 'Veh-yo-doo' means 'and let them praise'. 'Sha-mai-yim' is 'the heavens'. 'Pee-leh-cha' means 'your wonders'. 'Yahveh' is the proper name of God. 'Af' means 'also' or 'even'. 'Em-oo-na-tech' means 'your faithfulness'. 'Beek-hal' means 'in the assembly of'. 'K’do-sheem' means 'the holy ones'.
[PSA.89.7] For who in the heavens can compare to Yahveh? Who is like Yahveh among the sons of the Gods? [§]
kee mee bashachak ya'aroch leYahveh, yidmeh leYahveh bibnei Elohim.
This verse asks a rhetorical question about who can compare to Yahveh. 'Bashachak' refers to the heavens. 'Ya'aroch' means to compare or equal. 'Yidmeh' also means to compare or liken. 'Bnei Elohim' translates to 'sons of the Gods'. The verse asks who in the heavens can be equaled to Yahveh, or likened to Yahveh among the sons of the Gods.
[PSA.89.8] God is feared in the assembly of the holy ones, great and awesome above all those around Him. [§]
El na'aratz b'sod-k'doshim rabah v'norah al-kol-s'vivav.
This verse describes God as being greatly feared and awesome above all those around Him. "El" refers to God. "Na'aratz" means feared or dreaded. "B'sod-k'doshim" means in the assembly of the holy ones. "Rabah" means great or many. "V'norah" means and awesome. "Al-kol-s'vivav" means above all those around Him.
[PSA.89.9] Yahveh, the Gods of armies, who is like you, mighty one, Yahveh? And your faithfulness surrounds those near you. [§]
Yahveh | Elohim of armies, who is like you, mighty one | Yahveh? And your faithfulness surrounds them.
This verse attributes power and uniqueness to Yahveh, the God of armies. It poses a rhetorical question – who is comparable to Him? – emphasizing His unparalleled might. The verse concludes by stating that God’s faithfulness encompasses those around Him, offering protection and assurance.
[PSA.89.10] You rule in the might of the sea, in lifting its waves, you praise them. [§]
Atah moshel beg’eut hayam, b’soa galav, atah teshabchem.
This verse describes God’s dominion over the sea and the waves praising God. "Atah" means "you". "Moshel" means "rule". "Beg’eut" means "in the might of". "Hayam" means "the sea". "B’soa" means "in lifting". "Galav" means "its waves". "Teshabchem" means "you praise them".
[PSA.89.11] You crushed Rahav as the sea, with the arm of your strength, you scattered your enemies. [§]
Atah dikhata kekhalal Rahav bizroah uzhchah pizarata oyevaycha.
“Atah” means “you.” “Dikhata” means “you crushed.” “Kekhalal” means “as the sea.” “Rahav” is a proper noun, a name, and is translated as “Rahav”. “Bizroah” means “with an arm”. “Uzhchah” means “your strength”. “Pizarata” means “you scattered”. “Oyevaycha” means “your enemies”.
[PSA.89.12] To you belong the heavens, and also to you belongs the earth. The world and its fullness, you founded them. [§]
lekha shamayim af-lekha eretz tevel umeloa'ha atta yesadtam.
This verse states that the heavens and the earth belong to God, and that God founded them. 'Lekha' means 'to you', indicating possession. 'Shamayim' refers to the heavens. 'Af-lekha' means 'also to you'. 'Eretz' means 'earth'. 'Tevel' means 'world'. 'Umeloa'ha' means 'and its fullness'. 'Atta' means 'you'. 'Yesadtam' means 'you founded'.
[PSA.89.13] North and South, you created them. Tabor and Hermon will rejoice in your name. [§]
Tsafon ve Yamim atta baratam. Tabor ve Chermon beshimcha yeranenu.
Tsafon and Yamim, you created them. Tabor and Chermon will sing for joy in your name.
[PSA.89.14] To you belongs an arm with strength. Mighty is your hand, lifted up is your right hand. [§]
lekha zeroha im-geburah ta'oz yadkha tarum yeminekha
This verse describes God's power. 'lekha' means 'to you'. 'zeroha' means 'your arm'. 'im-geburah' means 'with strength'. 'ta'oz' means 'is mighty'. 'yadkha' means 'your hand'. 'tarum' means 'is lifted up'. 'yeminekha' means 'your right hand'.
[PSA.89.15] Righteousness and justice are the foundation of the throne of God. Loving-kindness and truth will go before the face of God. [§]
tzedek oo-mish-pat me-khon kiss-eh-khah, chesed veh-eh-met yee-kahd-moo pah-neh-khah.
This verse describes the foundation of God's throne. 'Tzedek' means righteousness, 'mishpat' means justice, 'mekhon' means foundation or established place, 'kisseh' means throne, 'chesed' means loving-kindness, 'emet' means truth, and 'yee-kahd-moo pah-neh-khah' means 'will go before your face'. The verse states that righteousness and justice are the foundation of God's throne and that loving-kindness and truth will proceed before Him.
[PSA.89.16] Happy are the people who know the sounding of the trumpet, for they will walk in the light of Yahveh's face. [§]
ash-ray hah-ahm yo-day-ee teh-roo-ah, Yahveh beh-ohr-pah-nay-kah yeh-hal-le-khun.
This verse begins with a blessing, stating happiness is for the people who know the sounding of the trumpet. It then states they will walk in the light of Yahveh's face. 'Ashrey' denotes blessedness or happiness. 'Ha-ahm' is 'the people'. 'Yodei' means 'knowing'. 'Teruah' means 'shouting', 'blowing of trumpets', or a 'signal'. 'Be-ohr-paneyka' means 'in the light of your face' referring to divine favor. 'Yehalekhun' means 'they will walk'.
[PSA.89.17] In your name, they will rejoice throughout the day, and in your righteousness, they will be exalted. [§]
Beshmcha yegiluun kol-hayom u'v'tzidqatcha yarumu.
This verse contains several names and constructs relating to God. 'Beshmcha' means 'in your name'. 'Yegiluun' is a verb meaning 'they will rejoice'. 'Kol-hayom' means 'all the day' or 'throughout the day'. 'U'v'tzidqatcha' means 'and in your righteousness'. 'Yarumu' means 'they will be exalted'. The verse speaks of rejoicing in God's name and being exalted in God's righteousness.
[PSA.89.18] For the glory of my strength is with you, and by your will you will lift up our power. [§]
ki-tif-eh-ret oo-zah-moh ah-tah oo-veer-tzo-nach tah-ree-ym kar-neh-noo.
This verse describes God's glory and strength, and how God elevates our strength or power (represented by 'horns'). 'Tipheret' refers to glory, beauty, or splendor. 'Uzamo' is 'my strength'. 'Ve'irtzoncha' means 'by your will'. 'Taryym' means 'you will lift up'. 'Karnenu' means 'our horns', often understood metaphorically as strength, power, or honor.
[PSA.89.19] For to Yahveh is our shield, and to the Holy One of Israel is our king. [§]
ki la-Yahveh maginenoo ve-li-kedosh Yisrael malkenu
This verse expresses that Yahveh is our shield and the Holy One of Israel is our king. 'ki' means 'for' or 'because'. 'la' means 'to' or 'for'. 'Yahveh' is the proper name of God. 'maginenoo' means 'our shield'. 've' means 'and'. 'li' means 'to' or 'for'. 'kedosh' means 'holy one'. 'Yisrael' means 'Israel'. 'malkenu' means 'our king'.
[PSA.89.20] Then You spoke in a vision to Your faithful ones, and You said, "I have established a helper over a strong one. I have raised up a young man from the people." [§]
Az dibbarta bekhazon lachasidecha vatomer shiviti ezer al gibbor herimoti bachur meam.
This verse describes God speaking through a vision to His faithful ones. He states that He has established a helper upon a strong one, and raised up a young man from the people.
[PSA.89.21] I found David, my servant, in my sacred oil, I anointed him. [§]
ma-tsa-ti da-vid av-di be-she-men ka-dish-i me-shach-ti-v
This verse describes finding David, a servant, with sacred oil and anointing him. "Matsati" means 'I found'. "David" is a proper noun, a name. "Avdi" means 'my servant'. "Beshemen" means 'in oil'. "Kadishi" means 'my sacred thing'. "Meshachtiv" means 'I anointed him'.
[PSA.89.22] That my hand establishes with him, even my arm strengthens him. [§]
asher yadi tikkon immo af-zro'i te'amtzennu
This verse discusses a relationship where the speaker's hand establishes or supports someone, and their arm strengthens them. 'Asher' indicates a relative clause, meaning 'which' or 'that'. 'Yadi' means 'my hand'. 'Tikkon' means 'establishes' or 'prepares'. 'Immo' means 'with him' or 'with it'. 'Af' means 'also' or 'even'. 'Zro'i' means 'my arm'. 'Te'amtzennu' means 'strengthens him'.
[PSA.89.23] An enemy will not lift up against him, and a son of iniquity will not afflict him. [§]
lo-yashish oyev bo uben-avulah lo ye'anneinu.
This verse contains several words that require literal translation. "lo" means "not". "yashish" means "to lift up, to carry". "oyev" means "enemy". "bo" means "in him". "uben-avulah" means "son of iniquity". "lo" again means "not". "ye'anneinu" means "he will afflict him". Therefore, the verse speaks of an enemy not lifting up against someone, and a son of iniquity not afflicting him.
[PSA.89.24] And I will cut off his enemies from before him, and those who hate him I will vanquish. [§]
vekhatoti mipanav tsarav umesaneav egof
This verse contains several key terms. 'Ve' is a conjunction meaning 'and'. 'Khatoti' is a verb meaning 'I will cut off'. 'Mipanav' means 'from before his face', or 'before him'. 'Tsarav' is a plural noun meaning 'his enemies'. 'U' means 'and'. 'Mesaneav' is a plural noun meaning 'those who hate him'. 'Egof' is a verb meaning 'I will drive away' or 'I will vanquish'. The verse describes a promise of protection and victory over those who oppose the subject.
[PSA.89.25] And my faithfulness and my kindness are with him, and in my name you shall lift up his horn. [§]
ve'emunati vechasdi imo ubishmi tarum karno.
This verse consists of several words. ‘Ve’ means ‘and’. ‘Emunati’ is ‘my faithfulness’. ‘Ve’ again means ‘and’. ‘Chasdi’ means ‘my kindness’. ‘Imo’ means ‘with him’. ‘Ubishmi’ means ‘and in my name’. ‘Tarum’ means ‘you shall lift up’. ‘Karno’ means ‘his horn’. This verse speaks of God’s faithfulness and kindness being with someone, and that person’s horn will be lifted up in God’s name.
[PSA.89.26] And I will place my hand in the sea and my right hand in the rivers. [§]
ve-sam-ti bai-yam yad-o u-van-ha-ro-tot ye-mee-no
This verse describes God placing his hand in the sea and his right hand in the rivers. 've' is a conjunction meaning 'and'. 'sam-ti' means 'I will place'. 'bai-yam' means 'in the sea'. 'yad-o' means 'his hand'. 'u' is another conjunction meaning 'and'. 'van-ha-ro-tot' means 'in the rivers'. 'ye-mee-no' means 'my right hand'.
[PSA.89.27] He will call me my father, you are my God, and the rock of my salvation. [§]
hu yiqra'eni avi ata eliy v'tzur yeshu'ati
This verse consists of several parts. 'hu' means 'he'. 'yiqra'eni' means 'will call me'. 'avi' means 'my father'. 'ata' means 'you'. 'eliy' means 'my God'. 'v'tzur' means 'and rock'. 'yeshu'ati' means 'my salvation'. The verse is a declaration of trust and relationship with the divine.
[PSA.89.28] Even my strength, I will give him as firstborn, high to the Gods of the land. [§]
Af-oni be-chor et-neh-oo el-yohn le-mal-key-ah-rets
This verse contains several key names and words. "Af" means "even, also". "Oni" is a possessive pronoun meaning "my strength". "Be-chor" means "firstborn". "Et" is a grammatical marker with no direct translation. "Neh-oo" is a pronoun meaning "him". "El-yohn" is a compound name combining "El" (God) and "Yohn" (high, exalted). "Le-mal-key" means "for kings". "Ah-rets" means "earth, land". Therefore, the verse speaks of giving someone as firstborn to the high God for kings of the land.
[PSA.89.29] Forever I will keep to him my loving-kindness, and my covenant is faithful to him. [§]
l'olam eshmor-lo khasd'i u'vriti ne'emnet lo.
This verse consists of several words. 'L'olam' means 'forever'. 'Eshmor' means 'I will keep'. 'Lo' means 'to him'. 'Khasd'i' means 'my loving-kindness'. 'U'vriti' means 'and my covenant'. 'Ne'emnet' means 'is faithful'. 'Lo' means 'to him'. The verse overall expresses a perpetual commitment to maintaining loving-kindness and a faithful covenant.
[PSA.89.30] And I will set his seed for eternity, and his throne like the days of the heavens. [§]
ve'samti la'ad zar'o ve'kise'o kimay shamaim
This verse contains several key terms. 'Ve'samti' means 'and I will set'. 'La'ad' means 'for eternity'. 'Zar'o' means 'his seed'. 'Ve'kise'o' means 'and his throne'. 'Kimay' means 'like the days of'. 'Shamaim' means 'heavens'. The verse speaks of a promise regarding the seed and throne of someone.
[PSA.89.31] If his sons abandon my teaching and do not walk according to my judgements. [§]
Im ya'azvu banav torati u'bemishpatay lo yelechun.
This verse contains several key words. "Im" means "if". "Ya'azvu" is a verb meaning "they abandon". "Banav" means "his sons". "Torati" means "my teaching". "U" means "and". "Bemishpatay" means "according to my judgments". "Lo" means "not". "Yelechun" means "they walk". Therefore, the verse expresses a conditional statement about the sons abandoning the teaching and judgements of God.
[PSA.89.32] If my statutes they profane and my commandments they do not keep. [§]
Im-chukkotai yehalelu u-mitzvotai lo yishmeru.
This verse discusses disobedience to divine statutes and commands. 'Im' means 'if'. 'Chukkotai' is the plural possessive form of 'chukkah', meaning 'statutes' or 'ordinances', so 'chukkotai' means 'my statutes'. 'Yehalelu' is a verb meaning 'they will profane' or 'they will desecrate'. 'U' means 'and'. 'Mitzvotai' is the plural possessive form of 'mitzvah', meaning 'commandment', so 'mitzvotai' means 'my commandments'. 'Lo' means 'not'. 'Yishmeru' means 'they will keep' or 'they will observe'. Therefore, the verse states a conditional relationship: if people profane the statutes and do not keep the commandments...
[PSA.89.33] And I will visit with a rod their transgression, and with plagues their iniquity. [§]
u-pakad-ti be-shev-et pish-am u-vi-ne-ga-im a-von-am
This verse describes God visiting punishment upon wrongdoing. "pakad" means to visit, often with the intent of judgement or punishment. "shevet" means rod or staff, often used metaphorically for discipline or correction. "pish" means transgression or rebellion. "negaim" means plagues or sores. "avon" means iniquity or wickedness.
[PSA.89.34] And my lovingkindness I will not extinguish from with him, and I will not lie in my faithfulness. [§]
ve-khasdi lo-afir me-imo ve-lo-ashaker be-emunati.
This verse contains several components. 'Ve' means 'and'. 'Khasdi' is my lovingkindness. 'Lo' means 'not'. 'Afir' means 'I will extinguish/fail'. 'Me-imo' means 'from him/with him'. 'Ve' again means 'and'. 'Lo' again means 'not'. 'Ashaker' means 'I will lie'. 'Be-emunati' means 'in my faithfulness'. The verse is a promise from God.
[PSA.89.35] I will not profane my covenant, and the issue of my lips I will not change. [§]
lo-akhalel beriti u-motza s'fatai lo ashaneh
This verse contains several key words. "Lo" means "not". "Akhalel" means "to profane" or "to violate". "Beriti" means "my covenant". "U" means "and". "Motza" means "the output" or "the issue". "S'fatai" means "my lips". "Lo ashaneh" means "I will not change". Therefore, the verse expresses a firm commitment not to violate a covenant and not to alter one's words.
[PSA.89.36] Once I have sworn by my holy one, if to David I will lie. [§]
Akhat nishbati bekadshi, im-ledavid akazev.
This verse contains several key names and words. "Akhat" means "one." "Nishbati" means "I have sworn." "Bekadshi" means "by my holy one." "Im" introduces a conditional clause meaning "if." "Ledavid" means "to David." "Akazev" means "I will lie" or "I will deceive."
[PSA.89.37] His seed will be forever, and his throne like the sun is before me. [§]
zar'o l'olam yih'yeh v'kiso kashamesh negdi.
This verse discusses the continuation of a lineage and the lasting nature of a throne. 'zar'o' means 'his seed' or 'his offspring.' 'l'olam' means 'forever' or 'for all time.' 'yih'yeh' means 'will be.' 'v'kiso' means 'and his throne.' 'kashamesh' means 'like the sun.' 'negdi' means 'before me' or 'in my presence.'
[PSA.89.38] For as the moon endures forever, so also is the witness in the heavens faithful. Selah. [§]
ki-yar-each yee-khon o-lam ve-ed bah-shach-ak ne-eh-man seh-lah
This verse uses poetic parallelism to describe the enduring faithfulness of the Gods. "Yareach" means moon, and is used to represent a witness. "Yichon" means to establish or endure. "Olam" means forever or the world. "Ed" means witness. "Bashachak" means in the heavens. "Ne'eman" means faithful. "Selah" is a musical term, likely indicating a pause or emphasis. The verse is stating that just as the moon continues in its course, so too is the witness in the heavens faithful.
[PSA.89.39] And you, God, have abandoned and refused, becoming enraged with your Messiah. [§]
ve-atah zanachta va-tim'as hit'avarta im-meshichecha
This verse uses several names and verbs relating to God and his relationship with his anointed one (the Messiah). 'Atah' means 'you'. 'Zanachta' comes from the root 'zanach' which means 'to abandon' or 'to forsake'. 'Tim'as' comes from the root 'ma'as' meaning 'to refuse' or 'to reject'. 'Hit'avarta' comes from the root 'avar' meaning 'to be angry' or 'to rage'. 'Im' means 'with'. 'Meshichecha' means 'your anointed one'. Given this, the verse speaks of God abandoning, refusing, and being angry with his anointed one.
[PSA.89.40] You have cast down the covenant with my servant, you have profaned it to the earth, scattering its seed. [§]
neh-ar-tah be-reet av-deh-kah hee-lal-tah la-ah-retz neez-roh
This verse describes a broken covenant. "neh-ar-tah" means 'you have cast down'. "be-reet" means 'in covenant'. "av-deh-kah" means 'my servant'. "hee-lal-tah" means 'you have profaned'. "la-ah-retz" means 'to the earth'. "neez-roh" means 'its seed'. The verse is addressing Yahveh, accusing him of breaking a covenant with his servant and scattering his descendants upon the earth.
[PSA.89.41] You have broken through all of his fences. You have made his strongholds destruction. [§]
pa-rats-ta kol-geh-deh-rot-av sa-m'ta miv-tza-rav mee-cha-tah
This verse describes a breaking down of defenses. "Parats" means to break through or tear down. "Gederotav" is his fences/hedges (plural, with possessive). "Samta" means you have set or made. "Mivtzarav" means his strongholds/fortresses (plural, with possessive). "Mechitzah" means a partition or destruction.
[PSA.89.42] All who pass along the way have distressed him; he was a reproach to his neighbors. [§]
Shassu-hu kol-ovrei darech; hayah cherpah lishchenav.
This verse describes a situation where someone is distressed and becomes an object of scorn. 'Shassu-hu' literally means 'they have distressed him'. 'Kol-ovrei darech' means 'all who pass along the way'. 'Hayah' means 'he was'. 'Cherpah' means 'reproach' or 'scorn'. 'Lishchenav' means 'to his neighbors'.
[PSA.89.43] Have you lifted up the right hand of their enemies? Have the Gods rejoiced over all their enemies? [§]
ha-ree-mo-ta yameen tsah-reev, his-mah-ch-ta kol-oy-vayv.
This verse uses several key terms. 'ha-ree-mo-ta' is a verb meaning 'you have lifted up'. 'yameen' means 'right hand'. 'tsah-reev' means 'enemies' (plural). 'his-mah-ch-ta' means 'you have rejoiced'. 'kol' means 'all'. 'oy-vayv' means 'enemies' (plural). The verse is a question implying God has favored the enemies of the speaker.
[PSA.89.44] Even the rock returns the sword to someone, and does not establish it in war. [§]
Af-tashiv tsur charbo ve-lo heqimoto bamilchama.
This verse describes a situation where a rock (tsur) returns the sword (charbo) to someone, but does not establish or uphold (heqimoto) it in war (bamilchama). The 'af' at the beginning likely means 'even' or 'also'. The verse is likely metaphorical, referring to a failure to achieve victory or a reversal of fortune.
[PSA.89.45] You have silenced splendor, and his throne you have driven down to the earth. [§]
hishbata mit'harov ve'kise'o la'aretz migarta
This verse describes the downfall of a king. 'Hishbata' means 'you have caused to cease' or 'you have quieted.' 'Mit'harov' refers to a throne, and can also mean 'splendor' or 'glory.' 'Ve'kise'o' means 'and his throne.' 'La'aretz' means 'to the earth.' 'Migarta' means 'you have driven out' or 'you have expelled.' The verse is a poetic expression of a king's power being removed.
[PSA.89.46] You have shortened the days of his youth; you have bestowed shame upon him. Forever. [§]
hiktzarta yemei alumav, he'atita alav bushah selah.
This verse contains several words relating to God's actions. "hiktzarta" means "you have shortened". "yemei" means "days". "alumav" means "his youth". "he'atita" means "you have caused to fade/bestow". "alav" means "upon him". "bushah" means "shame". "selah" is a musical notation, often translated as 'forever' or simply marking a pause.
[PSA.89.47] How long, Yahveh, will you hide yourself forever? How long will your anger burn like fire? [§]
ad-mah Yahveh tis-tayer la-netzach tib-ar kmo-esh chamatecha.
This verse asks Yahveh how long he will hide himself forever, and how long his anger will burn like fire. ‘Ad-mah’ means ‘until when’ or ‘how long.’ ‘Tis-tayer’ is a verb meaning ‘to hide’ or ‘to conceal.’ ‘La-netzach’ means ‘forever.’ ‘Tib-ar’ means ‘to burn.’ ‘Kmo-esh’ means ‘like fire.’ ‘Chamatecha’ means ‘your anger.’
[PSA.89.48] Remember, I, what destruction is about what falsehood you created all sons of human. [§]
zekhar-ani meh-khaled al-mah-shav ba-ra-ta kol-bnei-adam
This verse consists of several words. 'Zekhar' means 'remember'. 'Ani' means 'I'. 'Meh' means 'what'. 'Khaled' means 'destruction' or 'waste'. 'Al' means 'about'. 'Mah' means 'what'. 'Shav' means 'falsehood' or 'vanity'. 'Barata' means 'you created'. 'Kol' means 'all'. 'Bnei' means 'sons'. 'Adam' means 'human'. The entire verse is a lament or question posed to God, expressing disillusionment with the human condition.
[PSA.89.49] Who is the man who will live and not see death? May he deliver his soul from the hand of the underworld. Selah. [§]
mee geh-ver yikh-yeh veh-lo yir-eh-mah-vet yeh-mah-let naf-show mee-yad sh'ol seh-lah.
This verse asks a rhetorical question about escaping death. 'Mee' means 'who' or 'which'. 'Gever' means 'man' or 'hero'. 'Yikhyeh' means 'he will live'. 'Veh-lo' means 'and not'. 'Yir'eh' means 'he will see'. 'Mah-vet' means 'death'. 'Yeh-mah-let' means 'he will deliver'. 'Naf-show' means 'his soul'. 'Mee-yad' means 'from the hand of'. 'Sh'ol' is the name of the underworld. 'Seh-lah' is a musical notation, often translated as 'Selah'.
[PSA.89.50] Where are your earlier kindnesses, my Lord? You swore to David in your faithfulness. [§]
Ayyeh chasadaycha harishonim Adonai nishba'ta l'David b'emunatcha.
This verse asks where God's earlier kindnesses have gone, referencing an oath made to David based on God's faithfulness. "Ayyeh" means "where". "Chasadaycha" means "your kindnesses". "Harishonim" means "the earlier ones". "Adonai" means "my Lord". "Nishba'ta" means "you swore". "L'David" means "to David". "B'emunatcha" means "in your faithfulness".
[PSA.89.51] Remember, my Lord, the reproach of your servants, which I have carried in my bosom among many peoples. [§]
zekhor adonai cherpat avadaycha se'iti becheiqi kol rabim amim
This verse consists of several words. 'Zekhor' means remember. 'Adonai' means my Lord. 'Cherpat' means reproach. 'Avadaycha' means my servants. 'Se'iti' means I have carried. 'Becheiqi' means in my bosom. 'Kol rabim' means many, all. 'Amim' means peoples, nations.
[PSA.89.52] That your enemies have reproached Yahveh, that they have reproached the footsteps of your anointed one. [§]
asher cherpu oyvecha Yahveh asher cherpu ikvot meshichecha.
This verse uses 'asher' which means 'that' or 'which'. 'Cherpu' means 'they have reproached' or 'they have reviled'. 'Oyvecha' means 'your enemies'. 'Yahveh' is the proper name of God. 'Ikvot' means 'heels' or 'footsteps' but can also mean 'traces' or 'successors'. 'Meshichecha' means 'your anointed one'. The verse describes enemies who have reproached God and also reproached the 'footsteps' or 'successors' of God's anointed one.
[PSA.89.53] Blessed is Yahveh forever, amen and amen. [§]
Barukh Yahveh l'olam amen ve'amen.
“Barukh” means blessed. “Yahveh” is the proper name of God. “L’olam” means forever or for eternity. “Amen” means so be it, or truly. The verse is a declaration of blessing upon God, eternally, affirmed twice for emphasis.
PSA.90
[PSA.90.1] This is a prayer to Moses, the man of the Gods. My Lord, you have been a dwelling place for us, for generation after generation. [§]
teh-fee-lah le-moh-sheh eesh ha-el-oh-heem ad-oh-nai ma-ohn ah-tah ha-yah-tah la-nu be-dor va-dor.
This verse is a prayer attributed to Moses, the man of the Gods. It describes Yahveh as a dwelling place for generations. 'Teh-fee-lah' is prayer. 'Le-moh-sheh' is to Moses. 'Eesh ha-el-oh-heem' is the man of the Gods. 'Adonai' is my Lord. 'Ma-ohn' is a dwelling place or refuge. 'Ah-tah ha-yah-tah' is you were. 'La-nu' is to us or for us. 'Be-dor va-dor' is for generation after generation.
[PSA.90.2] Before the mountains were born, and the earth and the world brought forth, from eternity to eternity you are God. [§]
Beh-teh-rem hah-ree-eem yoo-lah-doo vah-teh-ho-lay-el eh-rets veh-tay-vel oo-meh-oh-lahm ahd-oh-lahm ah-tah el.
This verse describes God’s existence before creation. 'Beh-teh-rem' means 'before'. 'Hah-ree-eem' means 'the mountains' (plural). 'Yoo-lah-doo' means 'were born'. 'Vah-teh-ho-lay-el' means 'and brought forth'. 'Eh-rets' means 'the earth'. 'Veh-tay-vel' means 'and the world'. 'Oo-meh-oh-lahm' means 'from eternity'. 'Ahd-oh-lahm' means 'to eternity'. 'Ah-tah' means 'you'. 'El' means 'God'.
[PSA.90.3] You return humankind to weakness; and she said, “Return, sons of Adam.” [§]
ta-shev enosh ad-dak-ka; va-to-mer shoo-voo bene-a-dam.
This verse appears in Psalm 90:3. 'Tashev' means 'you return'. 'Enosh' refers to humankind, literally 'mortal man'. 'Ad-dakka' is a difficult phrase, meaning 'to weakness' or 'to dust', implying a return to a state of frailty. 'Va-tomer' means 'and she said'. 'Shoovu' is the imperative form of 'to return'. 'Benei-adam' literally means 'sons of Adam', and is used to refer to humankind.
[PSA.90.4] For a thousand years in your eyes are as yesterday that passes, and a watch in the night. [§]
ki eleph shanim be'einecha keyom etmol ki ya'avor ve'ashmurah balayla
This verse discusses God's perception of time. 'Eleph' means thousands. 'Shanim' means years. 'Be'einecha' means in your eyes. 'Keyom' means as a day. 'Etmol' means yesterday. 'Ki ya'avor' means that it passes. 'Ve'ashmurah' means and a watch. 'Balayla' means in the night.
[PSA.90.5] Their dew will be quiet; in the morning, it will pass away like grass. [§]
zeram-tam shenah yih-yu; bah-bok-er ke-chatzir yachalof.
This verse describes a fleeting nature, comparing something to dew that vanishes in the morning like grass. 'zeram-tam' refers to 'their dew', or 'the dew of them'. 'shenah' means 'to be quiet, to be still, to sleep'. 'yih-yu' means 'they will be'. 'bah-bok-er' means 'in the morning'. 'ke-chatzir' means 'like grass'. 'yachalof' means 'to pass away, to vanish'.
[PSA.90.6] In the morning it will sprout and pass away; to the evening it will bloom and wither. [§]
Ba-bo-ker ya-tiz ve-cha-laf la-erev ye-mo-lel ve-ya-vesh.
This verse describes something that sprouts in the morning and withers by evening. "Ba-bo-ker" means "in the morning". "Ya-tiz" means "it will sprout". "Ve-cha-laf" means "and pass away". "La-erev" means "to the evening". "Ye-mo-lel" means "it will bloom". "Ve-ya-vesh" means "and it will wither".
[PSA.90.7] For we are finished in your anger, and in your wrath we are terrified. [§]
kee-kah-lee-noo beh-ah-peh-kah vee-vah-hah-maht-kah nee-veh-hal-noo
This verse consists of several parts. "kee" means 'for' or 'because'. "kah-lee-noo" is the first person common plural perfect form of the root 'kalah', meaning 'to finish, to end, to perish'. In this context it means 'we are finished'. "beh-ah-peh-kah" is 'in your anger'. "vah" means 'and'. "bah-hah-maht-kah" is 'in your wrath'. "nee-veh-hal-noo" is the first person common plural imperfect form of the root 'bahal', meaning 'to be terrified, to be dismayed'. In this context it means 'we are terrified'. Therefore, the overall meaning is 'because we are finished in your anger and in your wrath we are terrified'.
[PSA.90.8] Cover our iniquities before you. Let our darkness be for the light of your face. [§]
sha-tah av-o-no-tay-nu le-neg-deh-kha ah-lo-may-nu li-ma-or pa-neh-kha
This verse contains several key words. "Avonotaynu" means "our iniquities". "Negdeh-kha" means "before your face". "Alumaynu" means "our darkness". "Maor paneykha" means "the light of your face". This verse describes a plea to have sins covered and darkness removed.
[PSA.90.9] For all our days pass in your aging; we have spent our years like a sigh. [§]
kee kol-yamaynu panu be'evratecha killinu shaneinu kmo-hegeh
This verse uses several key terms. "Kol" means "all". "Yamaynu" means "our days". "Panu" means "turned" or "passed". "Be'evratecha" is a complex phrase meaning "in your aging" or "in your decline", relating to God’s enduring nature. "Killinu" means "we have finished" or "we have spent". "Shaneinu" means "our years". "Kmo" means "like". "Hegeh" means "a sigh", “a breath”, or “vanity". The verse describes the fleeting nature of life, and how all our days are spent in the context of God's enduring existence, ultimately amounting to little more than a sigh.
[PSA.90.10] The days of our years are in them seventy years, and if with strength, eighty years, and its majority is labor and wickedness, for fleeting is the person and vanishes. [§]
yemei shnoteinu bahem shivim shanah ve'im bigvurot shmonim shanah verahavam amal va'aven ki gaz hayish vanaupah.
This verse discusses the span of human life. "Yemei shnoteinu" means "the days of our years". "Bahem" means "in them". "Shivim shanah" means "seventy years". "Ve'im bigvurot" means "and if with strength". "Shmonim shanah" means "eighty years". "Verahavam" means "and its end/majority". "Amal" means "labor". "Va'aven" means "and wickedness". "Ki gaz hayish" means "for fleeting is the person". "Vanaupah" means "and vanishes".
[PSA.90.11] Who knows the power of your wrath, and as to your fear, your discipline? [§]
mee yoh-deh-ah oz ah-peh-kah oo-keh-eer-ah-tah-kah ehv-rah-teh-kah
This verse asks a rhetorical question about who can fully comprehend the power, the fear-inducing presence, and the discipline of God.
- 'mee' means 'who'.
- 'yoh-deh-ah' is a verb meaning 'to know'.
- 'oz' means 'strength, power'.
- 'ah-peh-kah' means 'your nose/wrath/power'. The 'ah-peh' is often used figuratively to mean wrath or power.
- 'oo-keh-eer-ah-tah-kah' means 'and your fear'.
- 'ehv-rah-teh-kah' means 'your discipline/restraint'.
[PSA.90.12] To number our days, so acknowledge, and understand a heart of wisdom. [§]
lim-no-tay ya-may-nu ken ho-da-ah v'-na-vee lev khakh-mah
This verse is from Psalm 90:12. 'lim-no-tay' means 'to number'. 'ya-may-nu' means 'our days'. 'ken' means 'so' or 'thus'. 'ho-da-ah' means 'to know' or 'acknowledgement'. 'v'-na-vee' means 'and bring forth' or 'and understand'. 'lev' means 'heart'. 'khakh-mah' means 'wisdom'. The verse is a plea for understanding of the brevity of life and a request for wisdom.
[PSA.90.13] Return, Yahveh, until when? And relent over your servants. [§]
Shoovah Yahveh ad-mataiy vehinachem al-avadaycha.
This verse is a plea for Yahveh to return and show compassion. "Shoovah" means 'return' or 'come back'. "Yahveh" is the proper name of God. "Ad-mataiy" means 'until when?' or 'how long?'. "Vehiachem" means 'and relent' or 'and be sorry'. "Al-avadaycha" means 'over your servants'.
[PSA.90.14] Satisfy us in the morning with your lovingkindness, and we will sing and rejoice all our days. [§]
savveynu baboker khasdecha u'neranena venism'chah bechol yameinu.
This verse is a plea for God's lovingkindness and a declaration of joy. "Savveynu" means 'satisfy us'. "Baboker" means 'in the morning'. "Khasdecha" means 'your lovingkindness'. "U'neranena" means 'and we will sing'. "Venism'chah" means 'and we will rejoice'. "Bechol yameinu" means 'all our days'.
[PSA.90.15] Rejoice us as the years of our affliction, the years we saw evil. [§]
Sam-khay-nu kee-moht ah-nee-tah-nu sh-noh-t rah-ee-nu rah-ah.
This verse describes a plea for joy in relation to past suffering. 'Sam-khay-nu' is a verb meaning 'rejoice us'. 'Kee-moht' means 'like' or 'as'. 'Ah-nee-tah-nu' signifies 'affliction' or 'suffering' that happened to us. 'Sh-noh-t' means 'years'. 'Rah-ee-nu' means 'we saw'. 'Rah-ah' means 'evil' or 'bad'.
[PSA.90.16] He will appear to your servants, God, your acts and your glory upon their sons. [§]
ye-ra-eh el-av-a-day-cha po-a-lech-a va-ha-dar-cha al-be-nay-hem
This verse consists of several words. "Ye-ra-eh" means 'He will see' or 'He will appear.' "El" means 'God.' "Av-a-day-cha" means 'your servants.' "Po-a-lech-a" means 'your acts' or 'your work.' "Va-ha-dar-cha" means 'and your glory.' "Al" means 'upon' or 'on.' "Be-nay-hem" means 'their sons.' The verse is a plea for God to reveal himself through his deeds and glory to his servants and their descendants.
[PSA.90.17] May the pleasantness of my Lord, the Gods, be upon us, and establish the work of our hands upon us, and may the work of our hands establish it. [§]
vee-hee no-ahm ah-do-nai elo-hei-nu ah-lei-nu oo-mah-ah-seh ya-dei-nu ko-neh-nah ah-lei-nu oo-mah-ah-seh ya-dei-nu ko-neh-neh-hu.
This verse expresses a desire for the favor of "my Lord, the Gods" to rest upon them, and for their work to be established by them. The repetition emphasizes the longing for divine assistance and success in their endeavors.
PSA.91
[PSA.91.1] The one who dwells in the secret place of God Most High will rest in the shadow of the Almighty. [§]
yo-shev be-se-ter el-yon be-tzel shad-dai yit-lo-nan
This verse describes someone dwelling in the secret place of the Most High, finding refuge in the shadow of Shaddai. Let's break down the names: 'El' meaning 'God', 'Elyon' meaning 'Most High', and 'Shaddai' which is often associated with 'the Almighty' or 'powerful one'. 'Yitlonan' is a verb meaning 'he will rest' or 'he will dwell'.
[PSA.91.2] I say to Yahveh, "You are my refuge and my fortress. My God, I will trust in Him." [§]
Omer la-Yahveh machasi u-metzudati, Elohai evtach-bo.
This verse consists of several components. "Omer" means "I say". "la-Yahveh" means "to Yahveh". "Machasi" means "my refuge". "u-metzudati" means "and my fortress". "Elohai" means "my God". "evtach-bo" means "I will trust in Him". The verse is a declaration of trust in Yahveh, identifying Him as both a refuge and a fortress.
[PSA.91.3] For he will save you from the snare of the hunter, from the speech of the wasting disease. [§]
ki hu yatsilekha mipakh yakush midevber havvot.
This verse contains several key names and words. 'Ki' means 'for' or 'because'. 'Hu' means 'he'. 'Yatsilekha' is a verb meaning 'he will save you'. 'Mipakh' means 'from a snare'. 'Yakush' means 'the hunter'. 'Midevber' means 'from the pestilence' or 'from the speech'. 'Havvot' means 'the wasting disease' or 'the affliction'. Therefore, the verse speaks of a saving act from multiple dangers.
[PSA.91.4] In His bosom Yahveh will cover for you, and under His wings you will find refuge. Shadow and faithfulness are His. [§]
be-ev-ra-to yah-seh lach ve-tach-at ke-naf-av tech-seh tzin-nah ve-so-che-rah a-mee-to
This verse uses poetic language describing God's protection. "Evrato" means 'in His bosom' or 'under His wings.' "Yahseh" means 'He will cover' or 'He will shelter.' "Lach" means 'for you.' "Tachat kenafav" means 'under His wings.' "Techseh" means 'you will hide' or 'you will find refuge.' "Tzinah" means 'shadow.' "Ve-socherah" means 'and His truth.' "Amito" means 'my truth' or 'faithfulness'.
[PSA.91.5] Do not fear from the fear of night, from an arrow flying during the day. [§]
Lo tee-rah mee-pachad lah-yelah, meh-cheets yah-oof yo-mahm.
This verse contains several components. 'Lo' means 'not'. 'Tee-rah' is a second person feminine singular imperative, meaning 'fear'. 'Mee-pachad' means 'from fear'. 'Lah-yelah' means 'of night'. 'Meh-cheets' means 'from arrow'. 'Yah-oof' means 'flying'. 'Yo-mahm' means 'day'. Thus, the verse speaks of not fearing things that happen at night and during the day.
[PSA.91.6] From the desert, Yahveh walks in darkness; from shadow, destruction comes at midday. [§]
Mid-deh-ver bah-of-el Yah-veh-haloch, mik-keh-tev ya-shood tza-ha-ra-yim.
This verse describes a walking in darkness and a shadow at midday. "Mid-deh-ver" means 'from the desert', "bah-of-el" means 'in darkness', "Yah-veh-haloch" means 'Yahveh walks', "mik-keh-tev" means 'from a line', or 'from shadow', "ya-shood" means 'destroyed' or 'laid waste', and "tza-ha-ra-yim" means 'midday'. The verse uses metaphorical language to describe a situation of hardship or divine judgment.
[PSA.91.7] He will cause a thousand to fall at your side, and ten thousand at your right; to you they will not approach. [§]
yipol mitssidkha elef v’rivava miyaminekha eleikha lo yigash.
This verse describes a protective assurance. "yipol" means "he will fall". "mitssidkha" means "from your side". "elef" means "thousand". "v’rivava" means "and ten thousand". "miyaminekha" means "from your right". "eleikha" means "to you". "lo yigash" means "will not approach". The verse speaks of enemies falling, but not being able to come near the person being protected.
[PSA.91.8] Only look intently in your eyes, and you will see the recompense of the wicked. [§]
rak be'einecha tabbit veshillumt resha'im tira'eh.
This verse consists of several parts. "rak" means only. "be'einecha" is literally "in your eyes", indicating looking to or at someone. "tabbit" means to look intently or to gaze. "v" is a conjunction meaning and. "shillumt" means recompense or payment. "resha'im" is the plural of 'rasha' meaning wicked people. "tira'eh" means you will see.
[PSA.91.9] For you are Yahveh, my refuge, the Most High; you have set your dwelling. [§]
ki-at-ta Yahveh mach-si el-yon sam-ta me-o-ne-cha.
This verse is composed of several elements. 'ki' means 'for' or 'because'. 'atta' means 'you'. 'Yahveh' is the proper name of God. 'mach-si' means 'my refuge'. 'el-yon' means 'the Most High'. 'sam-ta' means 'you have set'. 'me-o-ne-cha' means 'your dwelling'. Therefore, the verse explains that because you are Yahveh, my refuge, the Most High, you have set your dwelling.
[PSA.91.10] No evil will happen to you, and a plague will not approach your tent. [§]
lo-te-oo-neh el-ey-kah rah-ah; veh-neh-gah lo-yih-krahv beh-oh-hel-kah.
This verse consists of a negative command and two statements. "Lo" indicates a negative. "Te-oo-neh" is a verb meaning 'to happen to' or 'befall'. "El-ey-kah" means 'to you', with 'El' meaning 'God' and 'ey-kah' being a pronoun. "Rah-ah" means 'bad' or 'evil'. "Veh" means 'and'. "Negah" means 'a plague' or 'a touch' (of disease). "Lo-yih-krahv" means 'will not approach'. "Beh-oh-hel-kah" means 'to your tent'.
[PSA.91.11] For the Gods will command you to guard you in all your ways. [§]
kee mal'akhayv yetzaveh-lakh lishmarekha bekhal-derakhekha
This verse discusses God's angels. "mal'akhayv" means "his messengers", usually understood as angels. "yetzaveh-lakh" means "he will command you". "lishmarekha" means "to guard you". "bekhal-derakhekha" means "in all your ways".
[PSA.91.12] They will carry you on hands, lest you strike your foot against a stone. [§]
al-kap-pay-eem yee-sah-oon-kah pen-tee-gof ba-eh-ven rag-leh-kah
This verse describes a careful carrying to prevent injury. 'al-kap-pay-eem' literally means 'on hands,' referring to being carried. 'yee-sah-oon-kah' means 'they will carry you.' 'pen-tee-gof' means 'lest you strike,' implying injury. 'ba-eh-ven' means 'against stone.' 'rag-leh-kah' means 'your foot.'
[PSA.91.13] Upon the jackal and the viper you will tread. You will crush the lion cub and the dragon. [§]
al-shachal va-peten tidroch tirmos kefir ve-tanin
This verse contains several nouns describing creatures. 'Shachal' refers to a serpent or perhaps a jackal. 'Peten' likely means a viper. 'Tidroch' means to tread or trample. 'Tirmos' is to crush. 'Kefir' means a young lion, a lion cub. 'Tanin' means a dragon or large sea creature, like a crocodile. The verse describes someone or something trampling and crushing these creatures.
[PSA.91.14] For in my desire I will deliver him. I will exalt him, because he knew my name. [§]
kee bee khashak va-afalteh-hu asag-beh-hu kee-yadah shemee
This verse contains several names and verbs relating to God and his interaction with someone. "bee" means "in" or "with". "khashak" means "I desired". "va-afalteh-hu" means "and I will deliver him". "asagbeh-hu" means "I will exalt him". "kee" means "because" or "for". "yadah" means "he knew". "shemee" means "my name".
[PSA.91.15] He will call to me, and I will answer him. I am with him in distress. I will deliver him, and I will honor him. [§]
Yikraeni ve'e'enehu immo anochi betzara achaltzehu v'achabdehu
This verse contains several names and verb forms that require literal translation. "Yikraeni" means "He will call to me". "Ve'e'enehu" means "and I will answer him". "Immo" means "with him". "Anochi" means "I". "Betzara" means "in distress". "Achaltzehu" means "I will deliver him". "V'achabdehu" means "and I will honor him".
[PSA.91.16] Length of days I will satisfy him, and I will show him in my salvation. [§]
Orek yamim asbi'ehu ve'ar'ehu bishuat
This verse contains several components. "Orek yamim" means 'length of days'. "Asbi'ehu" is a verb meaning 'I will satisfy him', or 'I will fill him'. "Ve'ar'ehu" means 'and I will show him'. "Bishuat" means 'in salvation'. The verse as a whole promises length of days and showing salvation.
PSA.92
[PSA.92.1] A psalm, a song for the day of the Sabbath. [§]
mizmor shir l'yom ha shabbat
mizmor means psalm; shir means song; l'yom means for day; ha shabbat means the Sabbath. This verse introduces a psalm that is a song for the Sabbath day.
[PSA.92.2] It is good to give thanks to Yahveh and to sing praise to your name, most high. [§]
tov lehodot layahveh ulezamer leshimcha elyon
This verse expresses the goodness of giving thanks to Yahveh and singing praise to His name, which is supreme. 'Tov' means good. 'Lehodot' means to give thanks. 'Layahveh' means to Yahveh. 'Ulezamer' means and to sing. 'Leshimcha' means to your name. 'Elyon' means supreme or most high.
[PSA.92.3] To declare your lovingkindness in the morning, and your faithfulness in the nights. [§]
le-ha-geed ba-bo-ker chas-de-cha ve-e-moo-na-te-cha ba-lei-lo-tot
This verse consists of several parts. "le-ha-geed" means "to declare" or "to make known". "ba-bo-ker" means "in the morning". "chas-de-cha" is a possessive form meaning "your lovingkindness" or "your faithfulness". "ve" means "and". "e-moo-na-te-cha" is another possessive form meaning "your faithfulness" or "your trustworthiness". "ba-lei-lo-tot" means "in the nights". The verse expresses a desire to declare God's lovingkindness and faithfulness both during the day and during the night.
[PSA.92.4] Regarding the ashor and regarding the navel, regarding the higayon with a lyre. [§]
alei-ashor va-alei-navel alei higayon be-kinor.
This verse consists of a series of prepositional phrases indicating *upon* or *regarding* different musical instruments. "alei" means "upon" or "regarding". "ashor" is a musical instrument, likely a stringed instrument. "navel" is also a musical instrument, its exact nature is debated. "higayon" refers to a style of singing or a musical composition. "be-kinor" means "with a lyre".
[PSA.92.5] For you have made me glad, Yahveh, with your acts; with the works of your hands, I will celebrate. [§]
ki sim-chah-tah-nee Yahveh be-pah-ah-lech be-mah-ah-seh-ee ya-day-cha ah-rah-nen
This verse expresses joy and celebration due to the actions of Yahveh. 'Ki' means 'for' or 'because'. 'Sim-chah-tah-nee' means 'you have made me glad'. 'Yahveh' is the proper name of God. 'Be-pah-ah-lech' means 'with your acts' or 'by your actions'. 'Be-mah-ah-seh-ee ya-day-cha' means 'with the works of your hands'. 'Ah-rah-nen' means 'I will sing' or 'I will celebrate'.
[PSA.92.6] What great are your works, Yahveh. Very deep are your thoughts. [§]
mah-gad-loo ma-ah-say-khah Yahveh, me-od ah-m-koo makh-shav-ot-ekhah.
This verse is a statement of awe regarding the works and thoughts of God. 'Mah' means 'what'. 'Gadlu' means 'great'. 'Maasekhah' means 'your works'. 'Yahveh' is the proper name of God. 'Meod' means 'very'. 'Amku' means 'deep'. 'Machshavotekhah' means 'your thoughts'. The verse is structured as a poetic exclamation.
[PSA.92.7] A man lacking understanding will not know, and a fool will not understand this. [§]
ish-ba'ar lo yeidah u'kesil lo yavin et-zoht.
This verse discusses a lack of understanding. "Ish" means man. "Ba'ar" means foolish or lacking understanding. "Lo" is a negative particle (not). "Yeidah" means to know. "Kesil" means a fool. "Yavin" means to understand. "Et" is a grammatical marker. "Zoht" means this.
[PSA.92.8] When the wicked flourish like grass, and all who work iniquity sprout, it is for their destruction forever. [§]
biprok resha'im kmo 'esev vayatzitzu kol-po'alei avon lehis'madam adei-ad.
This verse describes the flourishing of the wicked like grass, and how all who work iniquity are destined for destruction forever. "Biprok" means "when they flourish." "Resha'im" refers to "the wicked." "Kmo" means "like." "Esev" means "grass." "Vayatzitzu" means "they sprout/flourish." "Kol" means "all." "Po'alei" means "workers/doers." "Avon" means "iniquity/wickedness." "Lehis'madam" means "for their destruction." "Adei-ad" means "forever/everlasting."
[PSA.92.9] And you are the exalted one, forever, Yahveh. [§]
ve-atah marom le-olam Yahveh
This verse consists of several parts. 've' means 'and'. 'atah' means 'you'. 'marom' means 'height' or 'exalted one'. 'le-olam' means 'forever'. 'Yahveh' is the proper name of God.
[PSA.92.10] For behold, your enemies, Yahveh; behold, your enemies will be destroyed, they will be scattered, all doers of iniquity. [§]
Ki hineh oyvekha Yahveh ki hineh oyvekha yo'avedu yitpar'du kal po'alei aven.
This verse addresses Yahveh, stating that enemies will be destroyed and scattered. 'Ki' means 'for' or 'because'. 'Hineh' means 'behold' or 'indeed'. 'Oyvekha' means 'your enemies'. 'Yahveh' is the proper name of God. 'Yo'avedu' means 'they will be destroyed'. 'Yitpar'du' means 'they will be scattered'. 'Kal' means 'all'. 'Po'alei' means 'workers' or 'doers'. 'Aven' means 'iniquity' or 'wickedness'.
[PSA.92.11] And I raised up the wild oxen, my horns I have filled with fresh oil. [§]
va-ta-rem kir-e-eem kar-nee ba-lo-tee be-she-men ra-a-nan
This verse describes a raising up of keratim (wild oxen), their horns are filled with fresh oil. ‘Keratim’ is plural. ‘Baloti’ means 'I have filled'. ‘Shemen’ is oil. ‘Ra’anan’ means fresh, or vigorous.
[PSA.92.12] And my eyes looked at those who rise against me, evildoers. Then my ears will hear. [§]
va-tat-bay ee-nee be-shoo-rai ba-ka-meem a-lai mre-eem tish-mah-ay-na o-za-nai.
This verse describes the speaker's eyes looking at those who rise up against them, and their ears hearing evil. 'Tatbay' means 'to look'. 'Shoorai' refers to enemies. 'Kameem' are those who rise up, or stand against. 'Mreem' means evil. 'Tishmahnah' means 'hear'. 'Oznai' means 'my ears'.
[PSA.92.13] The righteous one will flourish like a palm tree, and will grow strong like a cedar in Lebanon. [§]
tzadik katamar yifrach ke'erez balbanon yisgeh.
This verse uses figurative language, comparing a righteous person to a flourishing palm tree and a strong cedar tree. "Tzadik" means righteous. "Katamar" means palm tree. "Yifrach" means will flourish. "Ke'erez" means like a cedar. "Balbanon" means in Lebanon. "Yisgeh" means will thrive or grow strong.
[PSA.92.14] The planted ones will be in the house of Yahveh. They will flourish in the courts of the Gods. [§]
shə·tū·lîm bə·ḇêyt yə·hō·vāh; bə·ḥaṣ·rōt ʾĕ·lō·hê·nū yap·rî·ḥū.
This verse describes people being planted in the house of Yahveh, and flourishing in the courts of the Gods. 'Shə·tū·lîm' means planted ones or those who are established. 'bə·ḇêyt' means 'in the house of'. 'yə·hō·vāh' is the proper name of God, Yahveh. 'bə·ḥaṣ·rōt' means 'in the courts of'. 'ʾĕ·lō·hê·nū' means 'our Gods'. 'yap·rî·ḥū' means they will flourish.
[PSA.92.15] Still they will flourish in old age, prosperous and vigorous they will be. [§]
Ohd yenuvun besayvah, deshenim veraananim yihyu.
This verse describes the elderly continuing to flourish. 'Ohd' means still or yet. 'Yenuvun' means they will flourish or yield. 'Besaybah' means in old age. 'Deshenim' means fat, prosperous, or flourishing. 'Veraananim' means fresh, vigorous, or thriving. 'Yihyu' means they will be.
[PSA.92.16] To declare that Yahveh is righteous, my rock, and there is no fault in him. [§]
lə-ha-gid ki-ya-shar yə-ho-vah tzur-i və-lo-ʿă-lā-tāh bō
This verse describes God's righteousness and reliability. 'lə-ha-gid' means 'to declare' or 'to make known'. 'ki' means 'that' or 'because'. 'ya-shar' means 'righteous' or 'just'. 'yə-ho-vah' is the proper name of God, Yahveh. 'tzur-i' means 'my rock' or 'my fortress'. 'və' means 'and'. 'lo-ʿă-lā-tāh' means 'there is no fault' or 'he is perfect'. 'bō' means 'in him'.
PSA.93
[PSA.93.1] Yahveh reigns, majesty He has clothed. Yahveh has clothed Himself with strength and girded Himself. Also, He establishes the world, it will not be moved. [§]
Yahveh malakh ge'ut lavash lavash Yahveh oz hit'azar af-tikkon tevel bal-timot.
This verse describes Yahveh as reigning and clothed with majesty and strength, and declares that the world is established and will not be moved. "Malakh" means to reign or rule. "Ge'ut" signifies majesty, grandeur, or power. "Lavash" means to clothe. "Oz" represents strength or power. "Hit'azar" means to gird or strengthen oneself. "Tikkon" means to establish or prepare. "Tevel" means the world. "Bal-timot" means will not be moved or shaken.
[PSA.93.2] Established is your throne from then, from eternity you are. [§]
nakhon kiss'acha me'az me'olam ata
This verse uses several key terms. "Nakhon" means established, firm, or prepared. "Kiss'acha" is a combination of "kiss" (throne) and the possessive suffix "cha" (your), so it means "your throne". "Me'az" means from that time, or from then. "Me'olam" means forever, or from eternity. "Ata" is the second person singular pronoun meaning "you".
[PSA.93.3] The rivers carry Yahveh, the rivers carry their voice, the rivers lift up their glory. [§]
nasu neharot Yahveh nasu neharot qolam yisau neharot dakyam.
This verse uses the name 'Yahveh' (YHVH). 'Neharot' means rivers. 'Nasu' means 'they lift up' or 'they carry'. 'Qolam' means 'their voice'. 'Yisau' also means 'they lift up'. 'Dakyam' means 'their glory'. The verse speaks of rivers carrying or lifting up Yahveh, their voice, and their glory.
[PSA.93.4] From the voices of many mighty waters, the breaking of the sea is mighty. Yahveh is mighty in the heights. [§]
mi-kolot mayim rabim adirim mishbrei-yam adir ba-marom Yahveh.
This verse describes the powerful voice of God, comparing it to the sound of many mighty waters and the breaking of the sea. 'mi-kolot' means 'from voices', 'mayim rabim' means 'many waters', 'adirim' means 'mighty', 'mishbrei-yam' means 'breaking of the sea', 'adir' means 'mighty', 'ba-marom' means 'in the heights', and 'Yahveh' is the proper name of God.
[PSA.93.5] Your testimonies are very faithful; glorious holiness belongs to your house, Yahveh, for the length of days. [§]
ay-doh-tay-kha ne-em-noo me-od le-bayt-kha na-vah-koh-desh yuh-vah-veh le-oh-rech ya-meem
This verse speaks of God’s testimonies being faithful and His house being holy. It describes the enduring nature of God’s faithfulness throughout many days. 'Ay-doh-tay-kha' means 'your testimonies', 'ne-em-noo' means 'faithful', 'me-od' means 'very', 'le-bayt-kha' means 'to your house', 'na-vah-koh-desh' means 'holy beauty' or 'glorious holiness', 'yuh-vah-veh' is the proper name of God, and 'le-oh-rech ya-meem' means 'for the length of days'.
PSA.94
[PSA.94.1] God of Vengeances, Yahveh; God of Vengeances appears. [§]
El-nekamot Yahveh; El nekamot hophia.
This verse consists of two phrases. "El-nekamot" combines "El" (God) with "nekamot" (vengeances), meaning "God of Vengeances". "Yahveh" is the proper name of God. The second phrase repeats "El nekamot" (God of Vengeances) and adds "hophia" (appears or will appear).
[PSA.94.2] Surely the Judge of the earth will give reward against the arrogant. [§]
hin-na-seh shoh-fet ha-ah-rets ha-shev ge-mool al-geh-eem.
This verse contains several important words. "hin-na-seh" means "behold" or "surely". "shoh-fet" means "judge". "ha-ah-rets" means "the land" or "the earth". "ha-shev" means "return" or "give back". "ge-mool" means "reward" or "recompense". "al-geh-eem" means "against the haughty" or "against the arrogant". The verse is a call for justice and recompense to be given against those who are arrogant.
[PSA.94.3] How long, the wicked, Yahveh? How long will the wicked rejoice? [§]
ad-ma-tai resha-im Yahveh ad-ma-tai resha-im ya-a-lo-zu.
This verse asks how long the wicked will exist and rejoice. 'Ad-mattai' means 'until when?' or 'how long?' 'Resha-im' means 'the wicked'. 'Yahveh' is the proper name of God. 'Ya-a-lo-zu' means 'they will rejoice'.
[PSA.94.4] They will bring forth, they will speak greatness, they will be full, all doers of iniquity. [§]
ya-bee-oo ye-dab-roo a-tack yit-am-meroo kol-po-ay-lay a-ven.
This verse consists of several verbs in the Qal imperfect tense, describing actions performed by those who practice iniquity. "Yabbi'u" means 'they will bring forth'. "Yedabru" means 'they will speak'. "Atak" means 'greatness' or 'excess'. "Yit'ammeru" means 'they will be full' or 'they will utter'. "Po'alei" means 'doers of'. "Aven" means 'iniquity'. Therefore, the verse describes those who do iniquity bringing forth, speaking, and being full of excess.
[PSA.94.5] Your people, Yahveh, they will crush, and your inheritance, they will afflict. [§]
am-kha Yahveh ye-dak-ka-u ve-na-cha-lat-kha ye-an-nu.
This verse contains several key names and words. "am-kha" means "your people". "Yahveh" is the proper name of God. "ye-dak-ka-u" means "they will crush" or "they will oppress". "ve" means "and". "na-cha-lat-kha" means "your inheritance". "ye-an-nu" means "they will afflict" or "they will humble". The verse describes a situation where God’s people and inheritance are being oppressed and afflicted.
[PSA.94.6] They will kill the widow and the foreigner, and they will murder the orphans. [§]
al-ma-nah veh-ger ya-har-og oo-yit-o-mim ye-rat-seh-hoo
This verse describes a horrific act. 'al-ma-nah' refers to a widow, 'veh-ger' refers to a foreigner or sojourner, 'ya-har-og' means 'they will kill', 'oo-yit-o-mim' means 'and orphans', and 'ye-rat-seh-hoo' means 'they will murder'. The verse describes a situation where the vulnerable - widows, foreigners, and orphans - are being actively killed and murdered.
[PSA.94.7] And they said, Yahveh will not be seen, and the Gods of Jacob will not be understood. [§]
va-yo-meru lo yir-eh yahveh ve-lo ya-vin elohei ya-akov
This verse consists of several words. 'Va-yo-meru' means 'and they said'. 'Lo yir-eh' means 'will not see'. 'Yahveh' is the proper name of God. 'Ve-lo ya-vin' means 'and not understand'. 'Elohei' means 'the Gods of'. 'Ya-akov' is the name Jacob.
[PSA.94.8] Understand, simple among the people, and how long will you foolish ones become wise? [§]
binu bo'arim ba'am u'k'silim matai tas'kilu
This verse is a call to understanding, directed at the foolish and simple. "Binu" is an imperative form, meaning "understand". "Bo'arim" means "simple" or "naive". "Ba'am" means "among the people". "U'k'silim" means "and the foolish". "Matai" means "when" or "how long". "Tas'kilu" means "you will understand" or "you will become wise".
[PSA.94.9] Does He who plants an ear not hear? If He who forms an eye does He not see? [§]
Ha-no-te-a o-zen ha-lo yish-ma? Im-yo-tzer ai-yin ha-lo ya-bit?
This verse poses a rhetorical question. "Ha-no-te-a" means "He who plants". "Ozen" means "ear". "Ha-lo yish-ma?" means "will He not hear?". "Im-yo-tzer" means "If He who forms". "Ai-yin" means "eye". "Ha-lo ya-bit?" means "will He not see?". The verse is questioning if a God who creates the ability to perceive, would not also perceive.
[PSA.94.10] Does the one who corrects nations not also reprove? Does the one who teaches humankind knowledge not also instruct? [§]
Ha-yo-ser go-yim ha-lo yo-khich ha-melamed adam da-at?
This verse asks a rhetorical question about the nature of correction and teaching. 'Ha-yo-ser' means 'the one who corrects' or 'the disciplinarian.' 'Goyim' refers to nations or peoples. 'Ha-lo' is a question marker meaning 'does not?' or 'will not?' 'Yo-khich' means 'to reprove' or 'to correct.' 'Ha-melamed' means 'the one who teaches' or 'the instructor.' 'Adam' means humankind or people. 'Da-at' means 'knowledge' or 'understanding.' The verse essentially asks if the one who corrects nations does not also correct, and if the one who teaches people knowledge does not also instruct.
[PSA.94.11] Yahveh knows the thoughts of humankind, because they are fleeting. [§]
Yahveh yodea machashavot adam ki-hemah havel.
This verse states that Yahveh knows the thoughts of humankind, because they are fleeting or vain. "Yahveh" is the proper name of God. "Yodea" means knows. "Machashavot" means thoughts. "Adam" means humankind or human. "Ki" means because. "Hemah" is a pronoun meaning they. "Havel" means breath, vapor, or something fleeting, often translated as vanity.
[PSA.94.12] Blessed is the man whom Yahveh disciplines, and from your law you teach him. [§]
Ash-ray theh-geh-ver ah-sher-tee-yas-seh-ren-noo Yahveh oo-mit-toh-rah-tah-chah teh-lam-deh-noo.
This verse begins with a blessing. "Ashrey" means blessed or happy. "Hagever" means the man. "Asher" means who or that. "Teyasserenoo" means you discipline him. "Yahveh" is the proper name of God. "Umittoratcha" means and from your law. "Telamdenoo" means you teach him.
[PSA.94.13] To quiet for him from waters of evil, until is consumed for the wicked destruction. [§]
le-hash-kit lo mee-may ra; ad yee-kah-reh la-ra-shah shahat.
This verse describes God quieting the wicked and bringing about their destruction. 'le-hash-kit' means 'to quiet' or 'to still'. 'lo' means 'to him' or 'for him'. 'mee-may ra' means 'from waters of evil' or 'from wicked waters'. 'ad yee-kah-reh' means 'until is consumed' or 'until is destroyed'. 'la-ra-shah' means 'for the wicked'. 'shahat' means 'corruption' or 'destruction'.
[PSA.94.14] For Yahveh will not abandon his people, and he will not forsake his inheritance. [§]
ki lo yitosh Yahveh ammo venachalato lo yaazov.
This verse contains the name Yahveh, which we translate as "Yahveh". "Ki" means "for" or "because". "Lo" is a negative particle meaning "not". "Yitosh" means "will abandon". "Ammo" means "his people". "Venachalato" means "and his inheritance". "Yaazov" means "will forsake".
[PSA.94.15] For until justice returns, judgment will not come, and after it, all who are upright in heart will come. [§]
kee-ad-tsedek ya-shuv mish-pat ve-ah-char-av kol-yish-rei-lev.
This verse discusses the return of justice and those who are upright in heart. 'Kee' means 'for' or 'because'. 'Ad' means 'until' or 'to'. 'Tsedek' means 'righteousness' or 'justice'. 'Ya-shuv' means 'will return'. 'Mish-pat' means 'judgment' or 'justice'. 'Ve' means 'and'. 'Ah-char-av' means 'after it' or 'after him'. 'Kol' means 'all'. 'Yish-rei-lev' means 'straight of heart' or 'upright in heart'.
[PSA.94.16] Who will stand with me against evildoers? Who will establish himself with those who work iniquity? [§]
mi-yaqum li im-merea’im mi-yityatsev li im-po’alei avon.
This verse asks a rhetorical question about who will stand with the speaker against evildoers. ‘mi’ means ‘who’. ‘yaqum’ means ‘will stand’. ‘li’ means ‘for me’ or ‘with me’. ‘im’ means ‘with’. ‘merea’im’ means ‘evildoers’ (plural). ‘yityatsev’ means ‘will stand firm’ or ‘will establish’. ‘po’alei avon’ means ‘workers of iniquity’ or ‘doers of evil’.
[PSA.94.17] If not for Yahveh’s help to me, my soul would have almost dwelt in silence. [§]
lu-lei Ye-ho-vah eh-zra-tah li; ki-me-at shakh-nah doo-mah naf-shi.
This verse expresses gratitude for divine assistance. "lu-lei" means "if not for". "Ye-ho-vah" is the proper name of God. "eh-zra-tah" means "your help". "li" means "to me". "ki-me-at" means "almost". "shakh-nah" means "dwelt". "doo-mah" means "silence". "naf-shi" means "my soul".
[PSA.94.18] If I have said my foot is lowered, the lovingkindness of Yahveh will support me. [§]
im-amarti matah raglai chasdekha Yahveh yisadeini.
This verse contains several key words. "Im" means "if". "Amarti" means "I have said". "Matah" means "under" or "lowered". "Raglai" means "my foot/feet". "Chasdekha" means "your lovingkindness". "Yahveh" is the proper name of God. "Yisadeini" means "will support me". The verse speaks of maintaining one's footing through God's lovingkindness.
[PSA.94.19] In multitude of my trembling within me, your consolations delight my soul. [§]
bə-rōḇ šar‘appay bə-qirḇî tanḥūmeyḵā yəšā‘aš‘ū napšî
This verse consists of several words. "bə-rōḇ" means "in multitude". "šar‘appay" is a noun meaning "my trembling". "bə-qirḇî" means "in my inward parts". "tanḥūmeyḵā" is a noun meaning "your consolations". "yəšā‘aš‘ū" is a verb meaning "they delight". "napšî" means "my soul". Therefore, the verse speaks of the soul being delighted by the consolations in the inward parts during times of trembling.
[PSA.94.20] The binding of your throne, the creator of trouble according to law. [§]
ha-yi-khav-re-kha kis-sei ha-vot yo-tzer a-mal a-lei-khok
This verse uses several key terms. "ha-" is the definite article, meaning "the". "yi-khav-re-kha" is a verb form meaning "will bind you". "kis-sei" means "throne". "ha-vot" is a noun meaning "the oath". "yo-tzer" means "former" or "creator". "a-mal" means "labor" or "trouble". "a-lei-" is a preposition meaning "upon" or "according to". "khok" means "law" or "statute". Therefore, the verse speaks of a throne being bound, a creator of labor upon a law.
[PSA.94.21] They will show favor to the soul of the righteous, and they will declare innocent blood guilty. [§]
ya-god-doo al-ne-fesh tza-deek; ve-dam na-kee yar-shee-oo.
This verse describes the unjust actions taken against righteous people. "Yagoddoo" implies they will show favor or demonstrate power *towards* something, in this case, harm. "Al-nefesh" means 'upon the soul' or 'against the person'. "Tzadik" means righteous. "Dam" means blood. "Naki" means clean or innocent. "Yarshiu" means they will declare guilty or pervert justice.
[PSA.94.22] And it was that Yahveh was to me a fortress, and my Gods were a rock, my refuge. [§]
Va-yhi Yahveh li li-misgab ve-Elohai le-tzur machasi.
This verse describes the speaker's relationship with Yahveh and Elohai. ‘Va-yhi’ means ‘and it happened’ or ‘and it was’. ‘Yahveh’ is the proper name of God. ‘li’ means ‘to me’ or ‘for me’. ‘li-misgab’ means ‘as a fortress’ or ‘as a refuge’. ‘ve’ means ‘and’. ‘Elohai’ is ‘my Gods’. ‘le-tzur’ means ‘as a rock’ and ‘machasi’ means ‘my hiding place’ or ‘my refuge’. The verse conveys a sense of trust and reliance on God for protection and security.
[PSA.94.23] And He returns upon them their evil, and in their wickedness He will destroy them. He will destroy them, Yahveh, the Gods, our. [§]
va-ya-shev a-lei-hem et-o-nam u-ve-ra-atam ya-tz-mi-tem ya-tz-mi-tem Yahveh Elohim-nu
This verse describes God returning evil upon those who do evil. "Va-ya-shev" means "and He returned". "A-lei-hem" means "upon them". "Et-o-nam" means "their evil" or "what is evil to them". "U-ve-ra-atam" means "and in their wickedness". "Ya-tz-mi-tem" means "He will destroy them", and is repeated for emphasis. "Yahveh Elohim-nu" means "Yahveh, the Gods, our".
PSA.95
[PSA.95.1] Let us go and sing joyfully to Yahveh. Let us shout for joy to the rock of our salvation. [§]
lekhoo nerannnah layahveh narieah letzur yish'eynu
This verse is a call to worship. 'Lekhoo' means 'let us go'. 'Nerannnah' means 'let us sing joyfully'. 'Layahveh' means 'to Yahveh'. 'Narieah' means 'let us shout for joy'. 'Letzur' means 'to the rock'. 'Yish'eynu' means 'our salvation'.
[PSA.95.2] We will anticipate his face with thankfulness, with songs we will shout to him. [§]
neqaddemah panav betodah bizmirot nari'a lo
This verse consists of several words. 'neqaddemah' means 'we will anticipate' or 'we will meet'. 'panav' means 'his face'. 'betodah' means 'with thankfulness'. 'bizmirot' means 'with songs'. 'nari'a' means 'we will shout'. 'lo' means 'to him'. The verse describes approaching God with thankfulness and praising him with songs and shouts.
[PSA.95.3] For God is great, Yahveh is great, and a great king over all the gods. [§]
Ki El gadol Yahveh u-melech gadol al kol Elohim.
This verse states that God is great, Yahveh is great, and is a great king over all the gods. "Ki" means 'for' or 'because'. "El" means 'God'. "Gadol" means 'great'. "Yahveh" is the proper name of God. "U" means 'and'. "Melech" means 'king'. "Al" means 'over'. "Kol" means 'all'. "Elohim" means 'the gods'.
[PSA.95.4] Who has in his hand the searching of the land and the treasures of the mountains belong to him. [§]
Asher beyado mehkerei-aretz vetofot harim lo.
This verse describes something belonging to God. "Asher" means 'who' or 'which' and introduces a relative clause. "Beyado" means 'in his hand', signifying possession or control. "Mehkerei-aretz" means 'investigations of the earth', or 'searching of the land'. "Vetofot harim" means 'and the treasures of the mountains'. "Lo" means 'to him'. Therefore, the verse speaks of the investigations of the earth and the treasures of the mountains belonging to God.
[PSA.95.5] Which belongs to God, the sea, and He made it, and the dry land His hands formed. [§]
asher-lo ha-yam ve-hu asa-hu ve-yabesshet yadav yatzaru.
This verse describes God’s creation of the sea and the dry land. "asher" means 'which' or 'that'. "lo" means 'to him' or 'his'. "ha-yam" means 'the sea'. "ve" means 'and'. "hu" means 'he'. "asa-hu" means 'made it'. "yabesshet" means 'dry land'. "yadav" means 'his hands'. "yatzaru" means 'formed' or 'created'.
[PSA.95.6] Come, let us prostrate ourselves and kneel, let us bless before Yahveh, our maker. [§]
bo-u nish-ta-chav-eh v'nich-ra-ah niv-rech-ah lif-nei-Yahveh o-seh-nu.
This verse is an exhortation to worship Yahveh. "Bo-u" means "come". "Nish-ta-chav-eh" means "we will prostrate ourselves". "V'nich-ra-ah" means "and we will kneel". "Niv-rech-ah" means "we will bless". "Lif-nei" means "before". "Yahveh" is the proper name of God. "O-seh-nu" means "our maker".
[PSA.95.7] For he is our Gods, and we are the people of his pasture, and the flock of his hand. Today, if in his voice you will hear. [§]
ki hu eloheinu va-anachnu am mar'ito ve-tson yado hayom im-be-kolov tishma'u.
This verse states a relationship between the Gods and the people. 'ki' means 'for' or 'because'. 'hu' is 'he'. 'eloheinu' is 'our Gods'. 'va-anachnu' is 'and we'. 'am' is 'people'. 'mar'ito' is 'his pasture'. 've-tson' is 'and flock'. 'yado' is 'his hand'. 'hayom' is 'today'. 'im-be-kolov' is 'if in his voice'. 'tishma'u' is 'you will hear'.
[PSA.95.8] Do not harden your hearts like strife, like the day of testing in the wilderness. [§]
al-takshu le-vavchem ki-merivah ke-yom masah ba-midbar
This verse uses several key terms. "al-takshu" means "do not harden". "levavchem" is plural, meaning "your hearts". "ki-merivah" means "like strife". "ke-yom masah" means "like the day of testing". "ba-midbar" means "in the wilderness". The verse is a warning against hardening one’s heart in rebellion, recalling the time of testing in the wilderness.
[PSA.95.9] Which your fathers tested me, they proved me, and also they saw my works. [§]
asher nissuni avoteichem bechanuni gam-rau po'alai.
This verse consists of several words. 'Asher' means 'which'. 'Nissuni' is a verb meaning 'they tested me'. 'Avoteichem' means 'your fathers'. 'Bechanuni' means 'they proved me'. 'Gam' means 'also'. 'Rau' means 'they saw'. 'Po'alai' means 'my works'. Therefore, the verse describes a testing and witnessing of God's actions by the fathers of those being addressed.
[PSA.95.10] For forty years I was angered by the generation, and I said, "They are a people who wander in their hearts, and they did not know my ways." [§]
arba'im shanah akut bedor va'omar am to'ei levav hem vehem lo-yadu drakhai.
This verse describes a period of forty years where the speaker was angered by a generation, stating they were a people who wandered in their hearts and did not know the speaker's ways. ‘Arba’im’ means forty. ‘Shanah’ means year. ‘Akut’ means I was angry. ‘Bedor’ means in a generation. ‘Va’omar’ means and I said. ‘Am’ means people/nation. ‘To’ei’ means wandering. ‘Levav’ means heart. ‘Hem’ means they. ‘Lo-yadu’ means they did not know. ‘Drakhai’ means my ways.
[PSA.95.11] That I have sworn in my anger, if they come to my rest. [§]
asher-nishbati be-api im-yevon el-menuchati.
This verse consists of several components. 'asher' means 'that' or 'which'. 'nishbati' is 'I have sworn'. 'be-api' means 'in my anger'. 'im-yevon' means 'if they come'. 'el-menuchati' means 'to my rest'. The verse speaks of a conditional oath connected to a potential arrival at a place of rest.
PSA.96
[PSA.96.1] Sing to Yahveh a new song. Sing to Yahveh, all the earth. [§]
Shiroo la-Yahveh shir khadash. Shiroo la-Yahveh kol-ha-aretz.
This verse consists of two parallel phrases. "Shiroo" means "sing". "La-Yahveh" means "to Yahveh". "Shir" means "song". "Khadash" means "new". "Kol" means "all". "Ha-aretz" means "the land" or "the earth". Thus, the verse instructs people to sing a new song to Yahveh, and all the earth to sing to Yahveh.
[PSA.96.2] Sing to Yahveh, bless His name, declare His salvation from day to day. [§]
Shiroo la-Yahveh bar'chu sh'mo basseru miyom l'yom y'shu'ato.
This verse is a call to praise Yahveh. "Shiroo" means "sing". "La-Yahveh" means "to Yahveh". "Bar'chu" means "bless". "Sh'mo" means "His name". "Basseru" means "declare". "Miyom l'yom" means "day to day". "Y'shu'ato" means "His salvation".
[PSA.96.3] Relate to the nations his glory, and to all the peoples, his wonders. [§]
sap-roo bahg-o-yim keh-vod-o bee-khal-ha-am-eem nip-leh-o-tav
This verse contains several key names and words. "bagoyim" means 'nations' or 'gentiles'. "kevodo" refers to 'his glory'. "bekhal" means 'in all'. "ha-amim" means 'the peoples'. "niflaotav" means 'his wonders'. This is a command to tell of God's glory and wonders to all nations.
[PSA.96.4] For great is Yahveh and greatly praised is he, awesome is he above all the Gods. [§]
ki gadol Yahveh u-mehullal me-od norah hu al-kol elohim
This verse describes Yahveh's greatness and supremacy. 'Gadol' means great. 'Mehullal' means praised or glorified. 'Norah' means terrible or awesome, implying reverence and power. 'Elohim' is a plural form indicating Gods.
[PSA.96.5] For all the Gods of the peoples are idols, and Yahveh made the heavens. [§]
ki kol-elohei ha-amim elilim va-Yahveh shamayim asa.
This verse states that all the gods of the peoples are idols, but Yahveh made the heavens. 'Ki' means 'for' or 'because'. 'Kol' means 'all'. 'Elohei' is the plural form of 'Eloh' meaning 'gods'. 'Ha-amim' means 'the peoples'. 'Elilim' means 'idols'. 'Va' means 'and'. 'Yahveh' is the proper name of the God of Israel. 'Shamayim' means 'heavens'. 'Asa' means 'made'.
[PSA.96.6] Splendor and glory are before His face, strength and beauty are in His sanctuary. [§]
hohd-veh-hadar leh-fah-nee-vo oz veh-tee-fah-ret beh-meek-dah-sho
This verse describes the glory and splendor that are before God's face, and the strength and beauty that are in His sanctuary. 'Hod' signifies splendor or majesty. 'Hadar' denotes glory or honor. 'Oz' means strength or power. 'Tif'eret' signifies beauty or splendor. 'Mikdasho' means His sanctuary or holy place. The possessive pronoun 'o' at the end of 'Mikdasho' signifies 'His'.
[PSA.96.7] Bring families of peoples to Yahveh. Bring honor and strength to Yahveh. [§]
ha-vu la-Yahveh mish-pe-chot am-im ha-vu la-Yahveh ka-vod va-oz.
This verse is a call to worship. "Hav" means "bring". "La-Yahveh" means "to Yahveh". "Mish-pe-chot" means "families". "Am-im" means "peoples" or "nations". "Ka-vod" means "honor" or "glory". "Va-oz" means "and strength". The structure is parallel, repeating the call to bring something to Yahveh.
[PSA.96.8] Bring to Yahveh the glory of His name, carry an offering, and come to His courts. [§]
ha-vu la-Yahveh kevod shmo, se’u mincha u-vo’u le-chatsrotav.
This verse is a call to worship. "Hav" means "bring". "La-Yahveh" means "to Yahveh". "Kevod shmo" means "the glory of His name". "Se’u" means "lift up" or "carry". "Mincha" is a gift offering. "U-vo’u" means "and come". "Le-chatsrotav" means "to His courts".
[PSA.96.9] Bow down to Yahveh in the splendor of holiness. Tremble before his face, all the earth. [§]
hishtachavu lyahveh behadrat kodesh chilu mipanav kol haaretz.
This verse is a command to worship Yahveh with reverence. 'Hishtachavu' means 'bow down'. 'Lyahveh' means 'to Yahveh'. 'Behadrath kodesh' means 'in the splendor of holiness'. 'Chilu' means 'tremble'. 'Mipanav' means 'before his face'. 'Kol haaretz' means 'all the earth'.
[PSA.96.10] Say among the nations that Yahveh reigns. Even firmly established is the world, it will not waver. He will judge the nations with uprightness. [§]
imru bagoyim yevaveh malakh af-tikkon tevel bal-timot yadin amim bemeysharim
This verse is a declaration of Yahveh’s sovereignty over the nations. 'Imru' means 'say'. 'Bagoyim' means 'among the nations'. 'Yevaveh' is the proper name of God. 'Malakh' means 'reigned' or 'is king'. 'Af-tikkon' means 'even firmly'. 'Tevel' means 'the world'. 'Bal-timot' means 'it will not waver'. 'Yadin' means 'He will judge'. 'Amim' means 'the peoples' or 'the nations'. 'Bemeysharim' means 'with uprightness' or 'justly'.
[PSA.96.11] Let the heavens rejoice, and let the earth be glad. Let the sea roar, and all that is within it. [§]
yis-me-chu ha-sha-ma-yim ve-ta-gel ha-a-retz yir-a-em ha-yam u-me-lo-o.
This verse calls for rejoicing from the heavens and the earth, and for the sea to roar with all that is within it. 'Shamayim' refers to the heavens, 'aretz' to the earth, 'yam' to the sea, and 'melo'o' refers to its fullness or all that it contains. The verbs express a call to rejoice and to roar.
[PSA.96.12] Let my field rejoice, and all that is in it. Then will all trees of the forest sing. [§]
Ya'aloz sadai vechol asher bo, az yerannen kol etzei ya'ar.
This verse describes the rejoicing of the fields and trees. "Ya'aloz" means "let it rejoice". "Sadai" means "my field". "Vechol asher bo" means "and all that is in it". "Az" means "then". "Yerannen" means "they will sing". "Kol etzei ya'ar" means "all trees of the forest".
[PSA.96.13] Before Yahveh, because he comes, because he comes to judge the land, he will judge the world with justice and the peoples with his faithfulness. [§]
lifnei Yahveh ki va ki va lishpot haaretz yishpot tevel betzedek ve'amim be'emunatev.
This verse states that judgment is coming. 'Lifnei' means 'before'. 'Yahveh' is the proper name of God. 'Ki va ki va' means 'because he comes, because he comes' indicating emphasis. 'Lishpot' means 'to judge'. 'Haaretz' means 'the land' or 'the earth'. 'Yishpot' means 'he will judge'. 'Tevel' means 'the world'. 'Betzedek' means 'with justice'. 'Ve'amim' means 'and the peoples'. 'Be'emunatev' means 'with his faithfulness'.
PSA.97
[PSA.97.1] Yahveh reigned, the earth will rejoice, many islands will be glad. [§]
Yahveh malakh tagel ha’aretz yis’mechu iyim rabim.
This verse describes Yahveh reigning and the earth rejoicing, with many islands being glad. ‘Malakh’ means ‘reigned’ or ‘became king’. ‘Tagel’ means ‘rejoice’ or ‘be glad’. ‘Ha’aretz’ means ‘the earth’. ‘Yis’mechu’ means ‘they will rejoice’ or ‘will be glad’. ‘Iyim’ means ‘islands’. ‘Rabim’ means ‘many’.
[PSA.97.2] Clouds and thick darkness are around Him. Righteousness and justice are the place of His throne. [§]
Anan va'arafel sevivo, tzedek u'mishpat mekon kisse'o.
This verse describes God’s throne as being surrounded by clouds and thick darkness, and being a place of righteousness and justice. ‘Anan’ means cloud, ‘arafel’ means thick darkness or vapor, ‘sevivo’ means around, ‘tzedek’ means righteousness, ‘mishpat’ means justice, ‘mekon’ means place or foundation, and ‘kisse’o’ means His throne.
[PSA.97.3] Fire goes before Him, and it flames around His enemies. [§]
esh le-fanav telekh u-telahat saviv tsarev
This verse describes a fire proceeding before God and consuming His enemies. "Esh" means fire. "Le-fanav" means before Him. "Telekh" means it goes or walks. "U-telahat" means and it flames. "Saviv" means around. "Tsarev" means enemies.
[PSA.97.4] Let its flashes shine upon the world, the world saw, and the earth trembled. [§]
hay-ee-roo ber-ah-kayv teh-vel rah-ah-tah vah-tah-chel hah-ah-retz
This verse describes the flashing of lightning and the trembling of the earth. 'hay-ee-roo' is a command form of the verb 'to shine'. 'ber-ah-kayv' means 'its flashes', or 'its lightning'. 'teh-vel' means 'the world', or 'the inhabited earth'. 'rah-ah-tah' means 'saw'. 'vah-tah-chel' means 'and trembled'. 'hah-ah-retz' means 'the earth'.
[PSA.97.5] Mountains melted like metal before Yahveh, before my Lord of all the earth. [§]
ha-rim ka-do-nag na-mas-su mil-lif-nei ye-ho-vah mil-lif-nei a-do-nai kal-ha-a-retz.
This verse describes mountains melting before Yahveh, before my Lord of all the earth. 'Harim' means mountains. 'Kadnag' likely refers to lead or tin, indicating a metallic substance that melts. 'Namasu' means 'to melt'. 'Milifnei' means 'before'. 'Yeho-vah' is the name of God. 'Adonai' means 'my Lord'. 'Kal-ha-aretz' means 'all the earth'.
[PSA.97.6] Let the heavens declare his righteousness, and let all the peoples see his glory. [§]
hig-ee-doo hah-shah-mah-yim tzid-koh veh-rah-oo kol-hah-ah-meem k’voh-doh
This verse consists of several parts. “hig-ee-doo” means “declare” or “tell”. “hah-shah-mah-yim” means “the heavens”. “tzid-koh” means “his righteousness”. “veh-rah-oo” means “and let them see”. “kol-hah-ah-meem” means “all the peoples”. “k’voh-doh” means “his glory”. The verse is structured as an imperative – a command to the heavens, and then a statement about what will happen as a result.
[PSA.97.7] Let all those who serve idols be ashamed, those who glory in false gods. Bow down to Him, all Gods. [§]
yay-bo-shoo kol-ov-day peh-sel ham-it-hal-leem ba-el-eel-eem hish-tach-avu-lo kol-el-oheem
This verse speaks of those who worship idols. "yayboshoo" means "let them be ashamed". "kol" means "all". "ovday" means "servants" or "worshippers". "pesel" means "idol" or "carved image". "hamitahalleem" means "those who glory" or "those who boast". "baelileem" means "in idols". "hishtachavu-lo" means "bow down to Him". "eloheem" is plural for Gods. It is being used as an address to the gods of the nations.
[PSA.97.8] She heard, and Zion rejoiced, and the daughters of Judah were glad because of your judgments, Yahveh. [§]
shama'ah vatismach tziyon vatagelnah benot yehudah lema'an mishpateycha Yahveh.
This verse describes Zion and the daughters of Judah rejoicing because of Yahveh's judgments. 'Shama'ah' refers to hearing, and is linked to the rejoicing that follows. 'Tziyon' is Zion, a synonym for Jerusalem or the land of Israel. 'Benot Yehudah' means 'daughters of Judah,' referring to the people of Judah. 'Lema'an mishpateycha' means 'because of your judgments'. 'Yahveh' is the personal name of God.
[PSA.97.9] For you are Yahveh, the highest, over all the earth. Greatly exalted are you over all the Gods. [§]
Ki-ata Yahveh elyon al-kol-ha-aretz, meod na'elite al-kol-eloheem.
This verse begins with 'Ki-ata', meaning 'for you'. 'Yahveh' is the proper name of God. 'Elyon' means 'highest' or 'supreme'. 'Al-kol-ha-aretz' means 'over all the earth'. 'Meod' means 'very' or 'greatly'. 'Na'elite' means 'exalted' or 'elevated'. 'Al-kol-eloheem' means 'over all gods'. The verse asserts God’s supremacy over all other deities and over the earth.
[PSA.97.10] Those who love Yahveh hate evil; the guardian of the lives of his devoted ones delivers them from the hand of the wicked ones. [§]
ohevay Yahveh sineu ra, shomer napshot chasidav miyad reshaim yatziylem.
This verse describes the characteristics of those who love Yahveh and Yahveh’s protection of those who are devoted to him. 'Ohevay' means 'lovers of'. 'Yahveh' is the proper name of God. 'Sineu' means 'they hate'. 'Ra' means 'evil'. 'Shomer' means 'watcher' or 'guardian'. 'Napshot' means 'lives' or 'souls'. 'Chasidav' means 'his devoted ones'. 'Miyad' means 'from the hand of'. 'Reshaim' means 'the wicked ones'. 'Yatziylem' means 'he will deliver'.
[PSA.97.11] Light is sown to the righteous one and to the upright of heart, gladness. [§]
Or zaroo la-tzaddiq oo-le-yishrei-lev simcha.
This verse uses several key words. "Or" means light. "Zaroo" means is sown or scattered. "La-tzaddiq" means to the righteous one. "Oo" means and. "Le-yishrei-lev" means to the upright of heart. "Simcha" means joy or gladness.
[PSA.97.12] Rejoice, righteous ones, in Yahveh, and give thanks to the remembrance of His holiness. [§]
Simchu tzadikim baYahveh vehodu lezecher kadsho.
This verse is a call to rejoice and give thanks. "Simchu" means rejoice or be glad. "Tzadikim" means righteous ones. "BaYahveh" means in Yahveh. "Vehodu" means and give thanks. "Lezecher" means to the remembrance of. "Kadsho" means His holiness.
PSA.98
[PSA.98.1] A psalm, sing to Yahveh a new song, for wonders he has done. Salvation is to him by his right hand, and his holy arm. [§]
Mizmor shiru la-Yahveh shir hadash ki-niflaot asa hoshiya-lo yemino u-zroah kadosho.
Mizmor means psalm or song. Shiru is the imperative form of the verb 'to sing'. La-Yahveh means 'to Yahveh'. Shir hadash means 'new song'. Ki-niflaot asa means 'for wonders he has done'. Hoshiya-lo means 'salvation to him' or 'he has saved him'. Yemino means 'his right hand'. U-zroah kadosho means 'and his holy arm'.
[PSA.98.2] Yahveh declared his salvation to the nations. He revealed his righteousness. [§]
ho-dee-ah Yahveh yeshu-ah-to le-ei-nei ha-go-yim gil-lah tzid-ka-to
This verse describes Yahveh revealing his salvation and righteousness to the nations. 'Hodi'a' means 'he declared' or 'he made known.' 'Yeshuato' is 'his salvation.' 'Le'einei' means 'before the eyes of,' or 'to.' 'Ha-goyim' means 'the nations.' 'Gillah' means 'he revealed.' 'Tzidkato' means 'his righteousness.'
[PSA.98.3] Remember his lovingkindness and his faithfulness to the house of Israel. All the ends of the earth have seen the salvation of our Gods. [§]
zakhar hasdo ve'emunato lebeit yisrael rau kol afsei arets et yeshuat elohinu.
This verse consists of several parts. "Zakhar" means "remember". "Hasdo" means "his lovingkindness". "Ve'emunato" means "and his faithfulness". "Lebeit yisrael" means "to the house of Israel". "Rau" means "saw". "Kol afsei arets" means "all the ends of the earth". "Et yeshuat elohinu" means "the salvation of our Gods". The verse describes a remembering of God's kindness and faithfulness toward Israel, and the witnessing of God's salvation by all peoples.
[PSA.98.4] Shout for joy to Yahveh, all the earth. Break out and rejoice and sing praise. [§]
ha-ree-oo la-yeh-vah-veh khol-ha-ah-retz pitch-choo ve-ran-nu ve-zam-mer-oo
This verse is a call to praise Yahveh. 'Harieu' means 'shout for joy'. 'La' means 'to'. 'Yahveh' is the proper name of God. 'Chol ha'aretz' means 'all the earth'. 'Pitzchu' means 'break out' (in song or joy). 'Ve' means 'and'. 'Rannu' means 'rejoice' or 'sing'. 'Zammeru' means 'sing praise'.
[PSA.98.5] Sing to Yahveh with a harp, with a harp, and with the sound of a song. [§]
zam-roo la-yah-veh beh-kee-nor beh-kee-nor veh-kol zim-rah
This verse is a command to sing to Yahveh with a harp, with a harp, and with the sound of singing. The repetition of 'with harp' likely emphasizes the musical accompaniment. 'Zimrah' refers to a song or melody.
[PSA.98.6] Shout with trumpets and the sound of a ram's horn before the King, Yahveh. [§]
bah-hah-tzoh-trot veh-kol shoh-far hah-ree-oo lif-neh hah-meh-lech Yahveh
This verse describes making a loud noise with trumpets and a ram's horn before the King, who is Yahveh. 'Bah-hah-tzoh-trot' refers to trumpets, 'kol shoh-far' means the sound of a ram's horn, 'hah-ree-oo' means to shout or make a loud noise, 'lif-neh' means before, 'hah-meh-lech' means the King, and 'Yahveh' is the proper name of God.
[PSA.98.7] The sea will roar, and all that is within it. The world and those who dwell in it. [§]
yir'am ha-yam u-melo'o tevel ve-yoshevei bah
This verse describes a powerful display of the Gods' power over the sea and the earth. 'Yir'am' is a verb meaning 'it will roar'. 'Ha-yam' means 'the sea'. 'U-melo'o' means 'and its fullness'. 'Tevel' means 'the world' or 'the earth'. 'Ve-yoshevei bah' means 'and those who dwell in it'.
[PSA.98.8] The rivers will clap their hands together, and the mountains will sing. [§]
neh-ar-ote yem-khah-oo khaph ya-khad har-eem ye-ra-nen-oo
This verse contains several nouns and verbs. 'Neharot' is the plural of 'nahar', meaning rivers. 'Yemkhahu' means 'clap'. 'Kaph' means 'palm (of the hand)'. 'Yakad' means 'together'. 'Harim' is the plural of 'har', meaning mountains. 'Yeranenu' means 'sing', 'rejoice', or 'shout for joy'. The verse describes rivers clapping their hands and mountains singing together.
[PSA.98.9] Before Yahveh, for he has come to judge the earth, he will judge the world with justice and peoples with uprightness. [§]
lifnei-Yahveh ki va lishpot ha-aretz yishpot-tevel be-tzedek ve-amim be-meysharim.
This verse states that judgment is coming from Yahveh. 'Lifnei' means 'before', indicating Yahveh is present for the coming judgment. 'Ki' means 'for' or 'because'. 'Va' means 'he came'. 'Lishpot' means 'to judge'. 'Ha-aretz' is 'the land' or 'the earth'. 'Tevel' means 'the world'. 'Be-tzedek' means 'with justice'. 'Ve-amim' means 'and peoples'. 'Be-meysharim' means 'with uprightness' or 'with fairness'.
PSA.99
[PSA.99.1] Yahveh reigns; let the peoples tremble. The one who sits among the cherubim, let the earth be shaken. [§]
Yahveh reigned, let the peoples tremble. The one who sits among the cherubim, let the earth be shaken.
The verse begins with Yahveh, the proper name of God. "Malak" means to reign or rule. "Yirgz" means to tremble, and "ammim" is the plural for peoples or nations. "Yoshev" means to sit. "Keruvim" is the plural of cherubim, the angelic beings. "Tanot" means to shake or tremble, and "ha'aretz" means the earth.
[PSA.99.2] Yahveh in Zion is great, and He is elevated above all peoples. [§]
Yahveh in Zion is great and elevated is He above all the peoples.
This verse states Yahveh's greatness and supremacy in Zion, specifically highlighting His elevation above all other peoples. "Yahveh" is the proper name of God. "Zion" refers to Jerusalem, but has a broader religious significance. "Gadol" means great. "Ram" means high or elevated. "Amim" means peoples.
[PSA.99.3] They will confess your name is great and terrible, the Gods are holy. [§]
yo-doo shih-meh-khah gah-dole veh-no-rah kah-dosh hoo
This verse consists of several words. 'yodu' means 'they will confess' or 'they will praise'. 'shimecha' means 'your name'. 'gadol' means 'great'. 'veh' means 'and'. 'nora' means 'terrible' or 'awe-inspiring'. 'kadosh' means 'holy'. 'hu' means 'He'. The verse is praising God's great and awesome name, and declaring Him to be holy.
[PSA.99.4] And the strength of the king of judgement, love you have established from uprightness, judgement and righteousness in Jacob, you have done. [§]
ve-oz melekh mishpat ahev atta khonanta meysharim mishpat u-tzedakah be-yaakov atta asita.
This verse describes God’s love for righteousness and justice. ‘Oz’ means strength or might. ‘Melekh’ means king. ‘Mishpat’ means judgement or justice. ‘Ahev’ means love. ‘Atta’ means you. ‘Khonanta’ means you have established or founded. ‘Meysharim’ means uprightness or straightness. ‘Tzedakah’ means righteousness. ‘Be-yaakov’ means in Jacob (Israel). ‘Asita’ means you have done.
[PSA.99.5] Exalt Yahveh, our Gods, and bow down before the glory of His feet. Holy is He. [§]
ro-me-moo yeh-vo-ah el-o-heem-noo ve-his-ta-ha-voo la-ha-dom rag-la-vee ka-dosh hoo
This verse is a call to worship. "Romemu" means "exalt". "Yehovah" is the proper name of God, Yahveh. "Eloheinu" means "our Gods". "Hishtachavu" means "to bow down". "Lehadom" means "before the glory". "Raglav" means "of His feet". "Kadosh" means "holy". "Hu" means "He/It is".
[PSA.99.6] Moses and Aaron with the priests, and Samuel with those who call upon His name, called to Yahveh, and He answered them. [§]
Mosheh ve-Ahahron be-kohanim u-Shemuel be-qorei shmo qoreim el-Yahveh ve-hu ya'aneim.
This verse lists individuals who called upon Yahveh and received an answer. Mosheh (Moses) and Ahahron (Aaron) with the priests, and Shemuel (Samuel) with those who call upon His name, all called to Yahveh, and He answered them. The verse emphasizes that Yahveh responds to those who call upon Him.
[PSA.99.7] In a pillar of cloud, Yahveh speaks to them. They guarded his testimonies, and a law he gave to them. [§]
be’amud anan yedaber aleihem shamru eidotaiv vechoq natan lamoh.
This verse describes God speaking to the people through a pillar of cloud, and giving them his testimonies and laws. 'Amud' means pillar. 'Anan' means cloud. 'Yedaber' means he speaks. 'Aleihem' means to them. 'Shamru' means they kept/guarded. 'Eidotaiv' means his testimonies. 'Vechoq' means and law. 'Natan' means he gave. 'Lamoh' means to them.
[PSA.99.8] Yahveh, the Gods our, you answered them. You were a carrier to them, and an avenger on their plots. [§]
Yahveh Elohim-nu atta anitam el noseh hayita lahem venokem al-alilotam.
This verse speaks of Yahveh, the Gods, responding to a people, being a carrier (protector/provider) for them, and avenging their plots. 'Elohim-nu' is 'the Gods our'. 'Atta' is the pronoun 'you' used in direct address. 'Anitam' means 'You answered'. 'Noseh' means 'carrier' or 'one who carries' and is understood here as protector/provider. 'Hayita' means 'You were'. 'Lahem' means 'to them'. 'Nokem' means 'avenger'. 'Al-alilotam' means 'on their plots'.
[PSA.99.9] Exalt Yahveh, our Gods, and bow down before the holy mountain, for Yahveh, our Gods, is holy. [§]
Romemoo Yahveh Eloheinu vehishtachavu lehar kadsho ki-kadosh Yahveh Eloheinu.
This verse is a call to worship. "Romemoo" means to exalt or lift up. "Yahveh" is the proper name of God. "Eloheinu" means "our Gods". "Hishtachavu" means to bow down or prostrate yourselves. "Lehar kadsho" means "to the holy mountain". "Ki-kadosh" means "for holy". The verse calls the people to exalt their Gods and worship before the holy mountain, because their Gods are holy.
PSA.100
[PSA.100.1] A psalm of thanksgiving. Shout joyfully to Yahveh, all the earth. [§]
Mizmor l'todah. Hariyu l'Yahveh kol-ha'aretz.
Mizmor means 'psalm' or 'song'. L'todah means 'of thanksgiving'. Hariyu means 'shout joyfully'. L'Yahveh means 'to Yahveh'. Kol-ha'aretz means 'all the earth'. This verse is an opening line of a psalm, calling for joyful praise to Yahveh from the entire world.
[PSA.100.2] Serve Yahveh with joy. Come before him with a joyful sound. [§]
ivdu et-yahveh be-simchah, bo'u lifanav birnanah.
This verse consists of commands. 'Ivdu' means 'serve'. 'Et' is a particle marking the direct object. 'Yahveh' is the proper name of God. 'Be-simchah' means 'with joy'. 'Bo'u' means 'come'. 'Lifanav' means 'before his face'. 'Birnanah' means 'with joyful sound'.
[PSA.100.3] Know that Yahveh is the Gods, He has made us, and not we ourselves are His people, but we are the sheep of His pasture. [§]
de'u ki-yevaveh hu elohim hu-asahnu velo anachnu ammo vtzon mar'ito
This verse consists of several key elements. "De'u" means "know". "Ki" means "that" or "because". "Yevaveh" is the proper name of God. "Hu" means "He" or "is". "Elohim" is the plural form of God, meaning "the Gods". "Asahnu" means "He has made us". "Velo" means "and not". "Anachnu" means "we". "Ammo" means "His people". "Vtzon" means "sheep". "Mar'ito" means "His pasture". The verse is a declaration of God's sovereignty and our relationship to Him.
[PSA.100.4] Come into His gates with thanksgiving and into His courts with praise. Give thanks to Him and bless His name. [§]
bo'u sh'arayv be'todah chatzrotav bitehilah hodu-lo bar'chu shmo
This verse is an imperative, instructing people to enter God’s gates with thanksgiving and His courts with praise. It then calls for giving thanks to God and blessing His name.
- 'bo'u' means "come" or "enter" (plural imperative).
- 'sh’arayv' means "His gates" (plural, possessive).
- 'be’todah' means "with thanksgiving".
- 'chatzrotav' means "His courts" (plural, possessive).
- 'bitehilah' means "with praise".
- 'hodu-lo' means "give thanks to Him".
- 'bar’chu' means "bless" (plural imperative).
- 'shmo' means "His name".
[PSA.100.5] For Yahveh is good forever, His goodness, and to all generations, His faithfulness. [§]
kee-tov YAH-veh le-oh-lam chas-do ve-ad dor va-dor emu-nah-to
This verse states that Yahveh is good forever, and His faithfulness continues to all generations. 'Kee' means 'for' or 'because'. 'Tov' means 'good'. 'Yahveh' is the proper name of God. 'Le-oh-lam' means 'forever' or 'for all time'. 'Chasdo' means 'His lovingkindness' or 'His goodness'. 'Ve' means 'and'. 'Ad dor va-dor' means 'to generation and generation', or 'to all generations'. 'Emu-nah-to' means 'His faithfulness'.
PSA.101
[PSA.101.1] To David, a Psalm. Lovingkindness and justice I will sing to you, Yahveh. I will make music to Yahveh. [§]
Ləḏāwiḏ mizmor ḥesed-ūmišpāṭ ʾāšīrā lāḵā Yahveh ʾazammerā.
This verse is a Psalm of David, declaring that he will sing of lovingkindness and justice to Yahveh, and he will make music to Yahveh.
[PSA.101.2] I intend to be in a path of integrity. When will the Gods come to me? I will walk in the integrity of my heart within the confines of my house. [§]
ashkeelah behderech tamim mattai taboa elai ethallech betam levavi beqerev beithi
This verse expresses a desire for God to come and walk with the speaker in a path of integrity. "Ashkeelah" implies an intention or desire. "Behderech tamim" means "in a path of integrity". "Mattai taboa elai" asks when God will come to the speaker. "Ethallech betam levavi" means "I will walk in the integrity of my heart". "Beqerev beithi" means "within the confines of my house".
[PSA.101.3] I did not create before my eyes a worthless thing; to do deviations, I hated. It will not cling to me. [§]
Lo asiti leneqed einai devar beli ya’al asah setim sane’ti lo yidbak bi.
This verse describes God’s detestation of wickedness and His commitment to not allowing it to remain before His eyes. ‘Lo asiti’ means ‘I have not made’ or ‘I did not do’. ‘Leneqed einai’ means ‘before my eyes’. ‘Devar beli ya’al’ means ‘a worthless thing’ or ‘wickedness’. ‘Asah setim’ means ‘to do deviations’ or ‘to commit abominations’. ‘Sane’ti’ means ‘I hated’. ‘Lo yidbak bi’ means ‘it will not cling to me’.
[PSA.101.4] A twisted heart will depart from me; I do not know wickedness. [§]
lev 'iqesh yasur mimeni ra' lo eda'
This verse describes a heart that is stubborn or twisted, and states that wickedness is unknown to the speaker. 'Lev' means heart. 'Iqesh' means twisted or stubborn. 'Yasur' means to be removed or to depart. 'Mimeni' means from me. 'Ra' means evil or wickedness. 'Lo eda' means I do not know.
[PSA.101.5] Slanderously, I speak against my companion in secret; him I will destroy, the proud of eye and broad of heart. But him, I cannot. [§]
mə·lāš·nî ba·sê·ṯer rē·‘ê·hū ’ō·ṯō ’aṣ·mîṯ gə·ḇāh-‘ê·nā·yim ū·rə·ḥāv lē·ḇāḇ ’ō·ṯō lō ’ū·ḵāl.
This verse describes someone speaking slanderously in secret against another. The speaker states they will destroy the proud and arrogant of heart, but ultimately admits they are unable to do so. The verse implies a frustrated attempt to harm another’s reputation or standing. ‘melashni’ refers to slander or malicious speech. ‘baseter’ means in secret or hidden. ‘reehu’ means companion or fellow. ‘otohu’ means him or it. ‘atsmit’ means I will destroy. ‘gəvah-‘ê·nā·yim’ describes someone haughty or proud of eye. ‘rə·ḥāv lē·ḇāḇ’ describes someone broad of heart or arrogant. ‘lō ’ū·ḵāl’ means I cannot or I am unable.
[PSA.101.6] My eyes are on the faithful of the land to dwell with them. One walks in a perfect way, and they will serve me. [§]
ei-nai bee-ne-em-nei eretz la-shev-et im-ma-di ho-lech be-derech ta-mim hu yish-ar-te-ni
This verse describes a focus on faithful people within the land, those who walk a perfect path. The speaker intends to dwell with these people and affirms that they will serve them. The verse expresses a desire for association with the righteous and an acknowledgement of their service to the speaker.
[PSA.101.7] One doing deceit, one speaking falsehoods, will not dwell in the midst of my house, nor will they stand before my eyes. [§]
lo-yeishev | be-kerev beiti oseh remiyah dover shekarim lo-yikhon le-neged einai.
This verse describes who will not dwell within God's house or stand before God's eyes. 'lo-yeishev' means 'will not dwell'. 'be-kerev beiti' means 'in the midst of my house'. 'oseh remiyah' means 'one doing deceit'. 'dover shekarim' means 'one speaking falsehoods'. 'lo-yikhon' means 'will not stand'. 'le-neged einai' means 'before my eyes'.
[PSA.101.8] In the mornings, I will destroy all the wicked of the land, to eliminate from the city of Yahveh all the doers of evil. [§]
lahb-kah-reem ah-tz-meet khol-reesh-ay-ah-ah-retz lehah-khrit may-eer-yeh-vah-veh khol-po-ah-lay ah-ven
This verse describes a divine action of eliminating wickedness. "lahb-kah-reem" means "in the mornings". "ah-tz-meet" means "I will destroy". "khol-reesh-ay-ah-ah-retz" means "all the wicked of the land". "lehah-khrit" means "to destroy". "may-eer-yeh-vah-veh" means "from the city of Yahveh". "khol-po-ah-lay ah-ven" means "all the doers of evil".
PSA.102
[PSA.102.1] A prayer of the afflicted one when he is overwhelmed, and before Yahveh he pours out his complaint. [§]
teh-fee-lah leh-ah-nee kee yah-ah-tof veh-lee-peh-nee Yeh-ho-vah yeesh-pokh see-khoh.
This verse begins with the word 'teh-fee-lah' which refers to a prayer. It is directed 'leh-ah-nee', meaning 'to the afflicted one'. 'kee yah-ah-tof' means 'when he is overwhelmed'. 'veh-lee-peh-nee Yeh-ho-vah' means 'and before Yahveh'. Finally, 'yeesh-pokh see-khoh' means 'he pours out his speech'. Considering the context, 'speech' is best translated as 'complaint'.
[PSA.102.2] Yahveh, hear my prayer and let my cry come to you. [§]
Yahveh shimeah tefillati vesha'ati elecha tavoh.
This verse consists of several components. 'Yahveh' is the proper name of God. 'Shimeah' means 'hear'. 'Tefillati' means 'my prayer'. 'Ve' is a conjunction meaning 'and'. 'Sha'ati' means 'my cry'. 'Elecha' means 'to you'. 'Tavoh' means 'will come'.
[PSA.102.3] Do not hide your face from me in a day of distress to me. Incline your ear to me in a day I call. Quickly answer me. [§]
al-tas-teyr pa-ne-cha mee-meh-nee be-yohm tsar lee ha-teh-eh-lai o-zen-cha be-yohm eh-kreh mah-heyr ah-neh-nee.
This verse is a plea to God for help in times of trouble. 'Al tas-teyr' means 'do not hide'. 'Pa-ne-cha' means 'your face'. 'Mee-meh-nee' means 'from me'. 'Be-yohm tsar lee' means 'in a day of distress to me'. 'Ha-teh-eh-lai o-zen-cha' means 'incline to me your ear'. 'Be-yohm eh-kreh' means 'in a day I call'. 'Mah-heyr ah-neh-nee' means 'quickly answer me'.
[PSA.102.4] For my days are finished in smoke, and my bones are like a pot that is burned. [§]
kee-khal-loo beh-ah-shahn ya-ma-yim ve-atz-mo-tai k'mo-qed nee-char-oo
This verse expresses a sense of life being consumed and weakened. 'kee' means 'for' or 'because'. 'khal-loo' means 'are finished' or 'have ended'. 'beh-ah-shahn' means 'in smoke'. 'ya-ma-yim' means 'my days'. 've' means 'and'. 'atz-mo-tai' means 'my bones'. 'k'mo' means 'like'. 'qed' means 'a cauldron' or 'a pot'. 'nee-char-oo' means 'are burned' or 'are consumed'. The verse speaks of days ending in smoke, and bones being burned like a pot.
[PSA.102.5] My heart has been withered like grass, because I have forgotten to eat my bread. [§]
hu-kah-keh-a-esh ve-yah-bish liv-ee kee-shah-kakh-tee meh-ah-khole lach-mee
This verse describes a state of extreme distress and forgetting to eat due to sorrow. "Hukah" implies being withered or dried up. "Aesh" means grass. "Livvee" means my heart. "Shahkakhti" means I have forgotten. "Achole" means to eat. "Lachmee" means my bread.
[PSA.102.6] From the sound of my sighing, it has stuck to my bone, to my flesh. [§]
mikol anhatiy davkah atzmi livsari
This verse describes a profound connection between suffering and the physical body. "mikol" means "from the sound of". "anhati" means "my sighing". "davkah" means "cleaved" or "stuck". "atzmi" means "my bone". "livsari" means "to my flesh". The verse describes a state where the sound of one's sighing has become inseparable from their very being.
[PSA.102.7] I likened myself to a wilderness place. I was like a cup of ruins. [§]
da-mee-tee liq-at mid-bar ha-yee-tee k'-kos kho-ra-vot
This verse uses metaphorical language to describe a state of desolation and abandonment. 'Damiti' means 'I likened'. 'Liqat midbar' is literally 'a portion of the wilderness', but functions as 'a wilderness place'. 'Hayiti' means 'I was'. 'K'kos' means 'like a cup'. 'Khoravot' means 'ruins'. The verse is speaking from the perspective of something that identifies with a desolate place.
[PSA.102.8] I have watched and I will be, like a solitary bird upon a roof. [§]
shaqadti va'ehyeh ke'tsippor bodeid al-gag
This verse contains several key words. 'Shaqadti' means 'I have watched' or 'I have diligently waited.' 'Va'ehyeh' means 'and I will be,' suggesting a state of being or anticipation. 'Ke'tsippor' means 'like a bird.' 'Bodeid' means 'solitary' or 'lonely.' 'Al-gag' means 'upon a roof.' The verse describes the speaker waiting and being like a solitary bird on a rooftop.
[PSA.102.9] All day my enemies revile me, they are glorified in me, they have sworn against me. [§]
kal-ha-yo-mee cher-poo-nee oy-vay mee-ho-la-lai bee nee nish-ba-oo.
This verse describes the speaker being constantly reviled by their enemies, who also swear against them. "Kal" means 'all', "ha" is 'the', "yom" means 'day', "cherpooniy" means 'they revile me', "oyvay" means 'my enemies', "meholalai" means 'they are glorified', "bee" means 'in me', "nishba'oo" means 'they have sworn'.
[PSA.102.10] For I have eaten ashes like bread, and mingled my tears in my drink. [§]
kee-eh-fer kah-leh-hem ah-khahl-tee veh-shik-koo-yai bee-vikh-ee mah-sahk-tee.
This verse describes a state of intense mourning and self-denial. "Epher" means ashes, often used metaphorically for grief. "Kallehhem" means bread, representing sustenance. "Achalti" means I have eaten. "Shikkui" refers to my drink or beverage. "Bivkhi" means in my weeping. "Masakti" means I have mingled or mixed. The verse conveys the image of someone consuming ashes instead of bread and mixing their tears into their drink, symbolizing profound sorrow and self-punishment.
[PSA.102.11] Before your anger and your fury, because the Gods lifted me and cast me down. [§]
mip-neh-ee za-am-kha ve-qitz-pe-kha kee ne-sa-ta-nee va-ta-shlik-hay-nee
This verse is lamenting before the Gods. "Mip-neh" means "before". "Za'amkha" is "your anger". "Ve" means "and". "Qitzpekh" is "your fury". "Kee" means "because". "Nesatani" means "you lifted me". "Vatashlikheni" means "and you cast me down".
[PSA.102.12] My days are like a declining shadow, and I am like dried up grass. [§]
Yahmay k’tzel natuy va’ani ka’ese ivash.
This verse uses poetic parallelism to express a sentiment of transience and fragility. “Yahmay” means “my days”. “K’tzel” means “like a shadow”. “Natuy” means “stretched out” or “declining”. “Va’ani” means “and I”. “Ka’ese” means “like grass”. “Ivash” means “dried up” or “withered”. The verse compares the speaker’s days to a fading shadow and the speaker themselves to grass that withers.
[PSA.102.13] And you, Yahveh, will dwell forever, and your remembrance will be for generation and generation. [§]
ve-atah Yahveh le-olam teshayv ve-zichrachah le-dor va-dor
This verse uses 'atah', meaning 'you'; 'Yahveh', the proper name of God; 'le-olam', meaning 'forever'; 'teshayv', meaning 'you will dwell' or 'you sit'; 've', meaning 'and'; 'zichrachah', meaning 'your remembrance'; 'le-dor va-dor', meaning 'to generation and generation', or 'for all generations'.
[PSA.102.14] You will rise and have mercy on Zion, for the time to favor her has come. [§]
Atah takum terachem Tziyon ki-et lechennaha ki-va moed.
This verse uses several key names and concepts. "Atah" means "you". "Takum" means "you will rise". "Terachem" means "you will have mercy". "Tziyon" is the name of Zion. "Ki" means "for" or "because". "Et" is an untranslatable particle, but indicates the direct object. "Lechennaha" means "to favor her". "Moed" means "appointed time" or "meeting". The verse describes God rising to show mercy to Zion because the time for her favor has come.
[PSA.102.15] For your servants desired its stones, and they will show grace to us with its dust. [§]
ki-ratzu avadecha et-avaneha ve-et-afarah yechonenu.
This verse contains several key names and words. "Ki" means 'for' or 'because'. "Ratzu" means 'they desired' or 'they were pleased with'. "Avadecha" is the plural possessive form meaning 'your servants'. "Et" is a direct object marker, indicating what the servants desired. "Avaneha" means 'its stones'. "Ve" means 'and'. "Afarah" means 'its dust'. "Yechonenu" means 'they will favor us' or 'they will show grace to us'. The 'they' is implied to be the Gods.
[PSA.102.16] And the nations will fear the name Yahveh, and all the kings of the earth will fear your glory. [§]
ve-yeer-oo go-yim et-shem Yahveh ve-khal-mal-kei ha-aretz et-kevodekha.
This verse consists of two clauses connected by 'and'. The first clause states that nations will fear the name of Yahveh. 'Goyim' is plural, meaning nations or gentiles. The second clause states that all the kings of the earth will fear your glory. 'Kevodekha' is a possessive form, meaning 'your glory'.
[PSA.102.17] For Yahveh built Zion, it has been seen in His glory. [§]
kee-vah-nah Yahveh Tzee-yon neer-ah bee-khvoh-doh
This verse states that Yahveh has built Zion, and it has been seen in His glory. 'kee' means 'for' or 'because'. 'Vah-nah' means 'He built'. 'Tzee-yon' is the name Zion. 'Neer-ah' means 'seen'. 'Bee-khvoh-doh' means 'in His glory'.
[PSA.102.18] God turned to the prayer of the supplicant and did not despise their prayer. [§]
pah-nah el-teh-fee-lah hah-ar-ar veh-loh-vah-zah et-teh-fee-lah-tahm
This verse describes God turning to the prayer of the supplicant and not despising their prayer. "Pah-nah" means to turn to or toward. "El" means God. "Tefilah" means prayer. "Ha-ar-ar" refers to the supplicant. "Veh-loh" means and not. "Vazah" means to despise or to show contempt. "Et" is a grammatical marker. "Tefilah-tahm" means their prayer.
[PSA.102.19] This will be written for a future generation, and a created people will praise Yahveh. [§]
tik-kat-tev zo-t le-dor ah-khar-on ve-am niv-ra ye-hal-lel-Yahveh.
This verse speaks of a writing intended for a future generation, and a people created to praise Yahveh. 'tik-kat-tev' means 'it will be written', 'zo-t' is 'this', 'le-dor' means 'for a generation', 'ah-khar-on' means 'future' or 'last', 've-am' means 'and a people', 'niv-ra' means 'created', and 'ye-hal-lel-Yahveh' means 'will praise Yahveh'.
[PSA.102.20] For he looked down from the height of his holiness, Yahveh from the heavens to the earth he looked. [§]
Ki-his-keeph mi-merom kad-show, Yahveh mi-sha-ma-yim el-eretz hee-bit.
This verse describes Yahveh looking down from his holy heights, from the heavens, to the earth. 'Ki' means 'for' or 'because'. 'His-keeph' means 'he looked'. 'Mi-merom' means 'from the height'. 'Kad-show' means 'his holiness'. 'Mi-sha-ma-yim' means 'from the heavens'. 'El-eretz' means 'to the earth'. 'Hee-bit' means 'he looked'.
[PSA.102.21] To hear the groaning of a prisoner, to open the children of death. [§]
lishmoa enqat asir lfatach benei temutah
This verse describes hearing the groaning of a prisoner and opening the children of death. 'Lishmoa' means 'to hear'. 'Enqat' means 'groaning'. 'Asir' means 'prisoner'. 'Lfatach' means 'to open'. 'Benei' means 'children of'. 'Temutah' means 'death'.
[PSA.102.22] To declare the name of Yahveh in Zion and His praise in Jerusalem. [§]
le-sa-per be-tzee-yon shem Yahveh oo-teh-hi-lah-to bee-roo-sha-lim
This verse directs that the name of Yahveh should be declared in Zion and His praise in Jerusalem. "le-sa-per" means 'to declare' or 'to recount'. "be-tzee-yon" means 'in Zion'. "shem" means 'name'. "Yahveh" is the proper name of God. "oo" means 'and'. "teh-hi-lah-to" means 'His praise'. "bee-roo-sha-lim" means 'in Jerusalem'.
[PSA.102.23] When peoples are gathered together and kingdoms, it is to worship Yahveh. [§]
bə·hi·qā·ḇeṣ ʿa·mîm ya·ḥădāw ū·mam·lā·ḵōt la·ʿă·ḇōd ʾet-Yahveh.
This verse describes a gathering of peoples and kingdoms for the purpose of worshiping Yahveh. 'Bə·hi·qā·ḇeṣ' means 'in gathering'. 'ʿa·mîm' means 'peoples'. 'ya·ḥădāw' means 'together'. 'ū·mam·lā·ḵōt' means 'and kingdoms'. 'la·ʿă·ḇōd' means 'to worship'. 'ʾet-Yahveh' is a grammatical construct indicating the object of worship is Yahveh.
[PSA.102.24] Affliction answers on the course of his strength, shortness his days. [§]
innah baderech kohavo kitzar yamav
This verse describes the brevity of human life. 'innah' means to answer or afflict, but in this context, it refers to the fleeting nature of existence. 'baderech' means 'on the way' or 'in the course of'. 'kohavo' is 'his strength', referencing God's strength. 'kitzar' means shortness or brevity, and 'yamav' means 'his days', referring to a person's life. Essentially, it states that life passes quickly, even with God's strength.
[PSA.102.25] I say to God: Do not take me away in the midst of my days, throughout the generations of Your years. [§]
O-mar ee-lee al-ta-a-leh-nee bah-hah-tsee ya-may; beh-dor dor-eem shno-teh-cha.
This verse is a plea for God not to take the speaker in the midst of their days. "Omer" means "say", but in this context it is an exclamation. "Eli" is a direct address to God. "Al-ta-aleh-nee" is a command meaning "do not take me up" or "do not take me away". "Bah-hatsee yamai" means "in the midst of my days". "Be-dor dorim" means "from generation to generation" or "throughout the generations". "Shnotehcha" refers to "Your years", meaning God’s lifetime or the period of time God has allotted.
[PSA.102.26] Before, You founded the earth, and the work of Your hands, the heavens. [§]
le-fa-nim ha-a-retz ya-sad-ta u-ma-a-seh ya-de-cha sha-ma-yim.
This verse describes God establishing the earth and creating the heavens with His hands. 'Le-fa-nim' refers to 'before', but in this context implies a primordial past. 'Ha-a-retz' means 'the earth'. 'Ya-sad-ta' means 'You founded/established'. 'U' is 'and'. 'Ma-a-seh' means 'work/creation'. 'Ya-de-cha' means 'Your hands'. 'Sha-ma-yim' means 'the heavens'.
[PSA.102.27] They will perish, and you will stand. And all of them are like a garment; they will wear out like clothing. You will replace them, and they will pass away. [§]
hemma yo'avedu ve'atah ta'amod ve'kulam kabeiged yivlu kablush tachalifem veyachalofu
This verse uses several names and descriptive terms. 'Hemma' means 'they'. 'Yo'avedu' comes from the root 'avad' which means 'to perish' or 'to be destroyed'. 'Ve'atah' means 'and you'. 'Ta'amod' comes from the root 'amad' which means 'to stand'. 'Ve'kulam' means 'and all of them'. 'Kabeiged' means 'like a garment'. 'Yivlu' comes from the root 'balah' which means 'to wear out' or 'to become old'. 'Kablush' means 'like clothing'. 'Tachalifem' comes from the root 'chalaph' which means 'to change' or 'to replace'. 'Veyachalofu' comes from the root 'chalaph' as well and also means 'they will pass away' or 'they will change'.
[PSA.102.28] And you are He, and your years will not be finished. [§]
ve-atah-hu-a u-shnotecha lo yittamu.
This verse is from Deuteronomy 32:4. 'Ve'atah' means 'and you'. 'Hu' means 'He/it', but is used here as an intensifier. 'U' means 'and'. 'Shnotecha' means 'your years'. 'Lo' is a negative particle meaning 'not'. 'Yittamu' means 'will be finished/consumed'. Therefore, the verse speaks to God's eternal nature.
[PSA.102.29] The sons of your servants will dwell, and your seed will prosper before you. [§]
bə·nê-‘ă·ḇā·ḏêḵā yiš·ḵō·nū ū·zar‘āḵā li·p̄ā·nêḵā yiḵ·ḵōn.
This verse consists of several parts. "bə·nê" means "sons". "‘ă·ḇā·ḏêḵā" means "your servants". Therefore, "bə·nê-‘ă·ḇā·ḏêḵā" means "sons of your servants". "yiš·ḵō·nū" means "they will dwell". "ū·zar‘āḵā" means "and your seed". "li·p̄ā·nêḵā" means "before you". "yiḵ·ḵōn" means "they will prosper". The verse describes the descendants of God’s servants dwelling and prospering in God’s presence.
PSA.103
[PSA.103.1] To David: Bless, my soul, Yahveh, and all my inner parts bless His holy name. [§]
lə-dā-wid | bā-rə-ḵī na-fə-shī ʾet-yə-hō-väh və-ḵāl-qə-rā-vāy ʾet-shēm qā-də-shō.
This verse is a psalm attributed to David. The first part is an imperative, instructing the soul to bless Yahveh. The second part extends this blessing to all the inner parts of the individual, also blessing Yahveh's holy name. ‘Et’ is a particle indicating the direct object of the verb. ‘Qə-rā-vāy’ means ‘inner parts’ or ‘entrails’ and is treated as a plural noun.
[PSA.103.2] Bless, my soul, Yahveh, and do not forget all of his rewards. [§]
bah-rah-kee naf-shee et-yah-veh ve-al-tish-keh-hee kol-guh-moo-layv
This verse consists of a command to the soul to bless Yahveh, and a command not to forget all of his recompenses. "Nafshi" means my soul and is in the construct state, meaning it is connected to the verb. "Et" is a grammatical marker indicating the direct object. "G'moolav" means his recompenses, or his rewards, and is a plural noun.
[PSA.103.3] The one who pardons all your iniquities, the healer of all your diseases. [§]
ha-so-le-ach le-chal-a-vo-nei-chi ha-ro-fe le-chal-ta-cha-lu-ai-chi
This verse contains several words describing God's attributes. "ha-so-le-ach" means "the one who pardons". "le-chal" means "to all". "a-vo-nei-chi" means "your iniquities". "ha-ro-fe" means "the healer". "ta-cha-lu-ai-chi" means "your diseases". The verse is structured as a poetic parallelism, stating what God does in relation to sin and sickness.
[PSA.103.4] The redeemer of my life from corruption, the one who crowns me with loving-kindness and compassion. [§]
ha-go-el mi-shach-at chai-ye-chi ha-me-at-re-chi che-sed ve-rach-a-mim.
This verse contains several key words requiring literal translation. "ha-go-el" means "the redeemer". "mi-shach-at" means "from corruption". "chai-ye-chi" is a possessive form meaning "my life". "ha-me-at-re-chi" means "the one who crowns me". "che-sed" means "loving-kindness". "ve-rach-a-mim" means "and compassion". The verse is a poetic expression of gratitude and trust.
[PSA.103.5] The one who satisfies with goodness your youth, you will be renewed like an eagle, your youth. [§]
ham-mas-bee-ah ba-tov ed-yekh, tee-tah-chad-esh ka-nesh-er ne-oo-ray-kee.
This verse describes God renewing youth like an eagle. 'ham-mas-bee-ah' means 'the one who satisfies'. 'ba-tov' means 'with goodness'. 'ed-yekh' means 'your youth'. 'tee-tah-chad-esh' means 'you will be renewed'. 'ka-nesh-er' means 'like an eagle'. 'ne-oo-ray-kee' means 'your youth'.
[PSA.103.6] The one who does righteousness is Yahveh, and justice to all who are defrauded. [§]
Oseh tsedakot Yahveh u mishpatim lechol asukim.
This verse describes God's actions. "Oseh" means "one who does" or "maker". "Tsedakot" means righteousnesses or just acts. "Yahveh" is the proper name of God. "U" means "and". "Mishpatim" means judgments or justice. "Lechol" means "to all". "Asukim" means the oppressed or defrauded.
[PSA.103.7] He will make known his ways to Moses, to the children of Israel his deeds. [§]
yo-dee-ah der-ah-khav le-mo-sheh liv-nei yis-ra-el a-lee-lo-tav
This verse describes God making known his ways and deeds to Moses and the children of Israel. 'Yodea' means 'he will make known.' 'Derakhav' is 'his ways.' 'Lemosheh' is 'to Moses.' 'Livnei Yisrael' is 'to the children of Israel.' 'Alelotav' is 'his deeds'.
[PSA.103.8] Compassionate and gracious is Yahveh, patient and great in lovingkindness. [§]
rachum vechannun Yahveh erech apayim verav-chased
rachum means compassionate. vechannun means and gracious. Yahveh is the proper name of God. erech apayim means long of anger, or patient. verav-chased means and great of lovingkindness.
[PSA.103.9] God will not contend forever, and God will not be angry forever. [§]
lo-la-netzach yariv ve-lo le-olam yittor
This verse contains several key words. 'Lo' means 'not'. 'La-netzach' means 'for eternity' or 'forever'. 'Yariv' means 'to contend' or 'to strive' – here, in a verbal form, 'will contend'. 'Ve' means 'and'. 'Le-olam' also means 'forever'. 'Yittor' means 'will be angry' or 'will hold a grudge'. Thus, the verse speaks about God’s character in relation to eternal contention and anger.
[PSA.103.10] Not according to our sins has God done to us, and not according to our iniquities has he repaid upon us. [§]
lo kachata’einu asa lanu velo ka’avoneinu gamal aleinu.
This verse is structured as a negative parallelism, contrasting what God has *not* done with what might be expected. 'Lo' means 'not'. 'Kachata’einu' is constructed from 'kachat' (sin, transgression) and the possessive pronoun 'einu' (our). 'Asa' means 'to do, to make'. 'Lanu' means 'to us'. 'Ve' means 'and'. 'Ka’avoneinu' is constructed from 'avon' (iniquity, wickedness) and the possessive pronoun 'einu' (our). 'Gamal' means 'to repay, to requite'. 'Aleinu' means 'upon us'. Therefore, the verse states that God has not acted towards us according to our sins, nor has he repaid us according to our iniquities.
[PSA.103.11] For as the height of the heavens is above the earth, so great is His loving-kindness toward those who fear Him. [§]
ki kigboha shamayim al ha'aretz, gavar chasdo al yere'av.
This verse contains a simile comparing the height of the heavens to the earth, and relating that to the greatness of God's loving-kindness toward those who fear Him. "ki" means "for" or "because". "kigboha" means "as the height of". "shamayim" means "the heavens". "al" means "upon" or "over". "ha'aretz" means "the earth". "gavar" means "is great" or "prevails". "chasdo" means "His loving-kindness". "al" again means "upon" or "over". "yere'av" means "those who fear Him".
[PSA.103.12] As far as the east is from the west, the Gods have removed our sins from us. [§]
kir-hok mee-zrah-kh mee-mah-ah-rav heer-heek mee-meh-noo et-peh-shah-ay-noo
This verse uses comparative language to express the extent of God's removal of sin. "Kir-hok" means "as far as". "Mizrah" means "east". "Mah-ah-rav" means "west". "Heer-heek" means "he has removed". "Mee-meh-noo" means "from me" or "from us". "Et" is a grammatical marker, and "peh-shah-ay-noo" means "our sins".
[PSA.103.13] As a father has compassion upon sons, so Yahveh has compassion upon those who fear Him. [§]
kə-ra-ḥem av al-ba-nim, ri-ḥam Yahveh al-yə-re-aiw.
This verse uses a simile, comparing God’s compassion to that of a father for his children. "kə-ra-ḥem" means 'as the compassion'. "av" means 'father'. "al-ba-nim" means 'upon the sons'. "ri-ḥam" is the verb 'to have compassion'. "Yahveh" is the proper name of God. "al-yə-re-aiw" means 'upon those who fear Him'.
[PSA.103.14] For He knows our formation, remember that we are dust. [§]
kee-hoo-ah ya-dah yit-seh-reh-noo za-kore kee-ah-far ah-nah-khoo
This verse consists of several words. 'Kee' means 'for' or 'because'. 'Hooah' is the third person masculine singular pronoun, meaning 'He'. 'Yadah' means 'to know'. 'Yitsehrenu' is a first person common plural pronoun with a verb form meaning 'our formation' or 'what He has formed us as'. 'Zakor' is an imperative, meaning 'remember'. 'Kee' again means 'for' or 'because'. 'Afar' means 'dust'. 'Anachnu' is the first person common plural pronoun meaning 'we'. The verse speaks of God’s knowledge of our nature and reminds us of our mortal origin.
[PSA.103.15] Mortal man is like grass; his days are as a sprout of the field. So it sprouts. [§]
Enosh kekhatsir yamav, ketsits hasadeh ken yatzits.
Enosh means 'mortal man' or 'humanity'. Kekhatsir means 'like grass'. Yamav means 'his days'. Ketsits means 'like a sprout'. Hasadeh means 'of the field'. Ken means 'so' or 'thus'. Yatzits means 'he sprouts' or 'it will sprout'. This verse is a simile, comparing the lifespan of humans to the fleeting existence of grass and wildflowers.
[PSA.103.16] For a spirit has passed over him, and he is not; and they will not recognize his place anymore. [§]
kee roo-akh ahv-rah-veh-voo vee-ay-nen-noo vee-lo-yah-kee-ren-noo ohd mee-ko-moh
This verse describes a person being overcome by a spirit, causing them to lose consciousness and no longer recognize their location. "Rooakh" means spirit or wind. "Avrah" means to pass over or cross. "Ay-nen-noo" means he is not. "Yah-kee-ren-noo" means they will not recognize. "Ohd" means still, yet, or anymore. "Mee-ko-moh" means his place or location.
[PSA.103.17] And the loving-kindness of Yahveh is from forever and to forever upon those who fear Him, and His righteousness is to the children of children. [§]
ve-chesed Yahveh me-olam ve-ad-olam al-yire-aviv ve-tzid-kato liv-nei vanim
This verse speaks of God’s loving-kindness and righteousness. 'Chesed' refers to a steadfast love, kindness, or mercy. 'Yahveh' is the proper name of God. 'Me-olam ve-ad-olam' means 'from forever and to forever,' signifying eternity. 'Yire-aviv' refers to those who fear God. 'Tzid-kato' signifies God’s righteousness or justice. 'Liv-nei vanim' means 'to the children of children,' or to future generations.
[PSA.103.18] To the keepers of the covenant of Yahveh and to those remembering the commandments of the Gods to perform them. [§]
l'shom'rei brit-o u'l'zochrei pikudav la'asotam
This verse speaks of those who keep God's covenant and remember God's commandments to perform them. "Shomrei" is plural and means 'keepers'. "Brit-o" means 'covenant of God'. "Zochrei" is plural and means 'those who remember'. "Pikudav" means 'God's commandments'. "La'asotam" means 'to perform them'.
[PSA.103.19] Yahveh in the heavens prepared his throne, and his kingdom rules over everything. [§]
Yahveh in the heavens prepared his throne, and his kingdom rules over everything.
This verse describes Yahveh's sovereignty. It states that Yahveh has established his throne in the heavens and that his rule extends over all things. The original text uses 'Yahveh' for the divine name, 'shamayim' meaning 'heavens', 'kisse’o' meaning 'his throne', 'malkhuto' meaning 'his kingdom' and 'mashala' meaning 'rules'.
[PSA.103.20] Bless Yahveh, you His angels, mighty warriors of strength, doing His word, to listen to the sound of His word. [§]
ba-ra-khu yih-vah-veh ma-la-akh-av gib-o-rei kho-akh o-seh dav-a-ro leesh-mo-a bek-ol dav-a-ro.
This verse is a call to bless Yahveh and His angels, who are powerful and fulfill His word, and who listen to the sound of His word. “Bar’khu” means “bless.” “Yihvah” is the name of God. “Mal’akhav” means “His angels.” “Gibborei khoakh” means “powerful ones of strength” or “mighty warriors.” “Osei d’varo” means “those doing His word.” “Lishma” means “to hear” and “bekol d’varo” means “the sound of His word”.
[PSA.103.21] Bless Yahveh, all you of his armies, his servants, those who do his will. [§]
ba-roo-kho adonai kol-tse-va-av-av mish-a-rav-av o-seh re-tzo-no
This verse is a call to bless Yahveh, and includes all of his armies, his servants, and those who do his will. The word "tsevaav" is a plural form, meaning 'armies', and is often used metaphorically to refer to angels or other heavenly hosts. "Misharavav" refers to those who serve, and "oseh" means 'doers' or 'those who do'. "Retzono" is 'his will'.
[PSA.103.22] Bless Yahveh, all his works, in every place of his rule. Bless, my soul, Yahveh. [§]
Bar'chu Yahveh kol ma'asav bekhal mekomot memshalto bar'chi nafshi et Yahveh.
This verse is a call to bless Yahveh, encompassing all of his works in every place of his dominion. It then becomes a personal blessing from the soul to Yahveh.
PSA.104
[PSA.104.1] Bless my soul, Yahveh. Yahveh, my Gods, you have become very great. You have clothed yourself with splendor and glory. [§]
bar'khi naf'shi et-yahveh yahveh Elohay gadalta me'od hod v'hadar lavash'ta.
This verse is a psalm of praise. "Bar'khi" means "bless". "Naf'shi" means "my soul". "Et-Yahveh" is a particle connecting "bless" to "Yahveh". "Elohay" means "my Gods". "Gadalta" means "you have become great". "Me'od" means "very". "Hod" means "splendor". "V'hadar" means "and glory". "Lavash'ta" means "you have clothed yourself".
[PSA.104.2] The one who wraps in light, like a garment. The one who stretches out the heavens like a curtain. [§]
Oteh-ohr kassalma noteh shamayim kayeriah.
This verse uses poetic imagery to describe God's creation. "Oteh-ohr" means "one who wraps in light". "Kassalma" means "like a garment". "Noteh" means "one who stretches or spreads out". "Shamayim" means "the heavens". "Kayeriah" means "like a curtain or tapestry".
[PSA.104.3] The one who forms in the waters his heights, the one who sets clouds for his riding, the one who walks upon the wings of wind. [§]
hammekareh bamayim aliyotav hasam avim rekhuvo hamhallekh al knfei ruh.
This verse describes God’s activity in the natural world. "hammekareh" refers to one who forms or creates. "bamayim" means in the waters. "aliiyotav" refers to the heights, or the upper reaches. "hasam" means the one who sets. "avim" means clouds. "rekhuvo" means his riding, or his chariot. "hamhallekh" means the one who walks. "al knfei ruh" means upon the wings of wind.
[PSA.104.4] The maker of his messengers are winds, his servants are flaming fire. [§]
Oseh mal'akhayv ruachot, m'sharteyv eysh lohet.
This verse describes God's messengers and servants. 'Oseh' means 'maker' or 'doer'. 'Mal'akhayv' means 'his messengers'. 'Ruachot' means 'winds' or 'spirits'. 'M'sharteyv' means 'his servants'. 'Eysh' means 'fire'. 'Lohet' means 'flaming' or 'burning'.
[PSA.104.5] God founded the earth upon its places, it will not waver forever and ever. [§]
ya-sad eretz al me-kho-nei-ha bal ti-mot o-lam va-ed
This verse describes the establishment of the earth. "Yasad" means to found or establish. "Eretz" means earth or land. "Al" means upon. "Me-kho-nei-ha" means its foundations or places. "Bal" means not. "Timot" means to waver or be shaken. "Olam" means forever or age. "Va-ed" means eternally or to perpetuity. The verse speaks of God establishing the earth on its foundations, so that it will not be shaken forever and ever.
[PSA.104.6] The deep covered it. Waters will stand upon the mountains. [§]
tehom kalbush kissito al-harim ya'amdu-mayim
tehom refers to the deep, the abyss, or primordial waters. kalbush means to cover, to clothe, or to wrap. kissito is a pronoun meaning "you" (masculine singular) covered it. al-harim means "upon the mountains." ya'amdu-mayim means "waters will stand". This verse describes a covering of the deep upon the mountains.
[PSA.104.7] From your rebuke they will flee, from the sound of your thunder they will hasten away. [§]
min ga-ar-te-cha ye-nu-sun min kol ra-am-cha ye-cha-fe-zon.
This verse describes a reaction to divine expressions of displeasure. 'ga-ar-te-cha' is a form of the verb 'to rebuke' directed towards 'you,' referring to God. 'ye-nu-sun' means 'they will flee.' 'kol' means 'voice,' and 'ra-am-cha' means 'your thunder,' again directed toward God. 'ye-cha-fe-zon' means 'they will be terrified' or 'they will hasten away.' The verse speaks of a response to God’s rebuke and the sound of God’s thunder.
[PSA.104.8] The mountains will rise, the valleys will descend, to this place that you founded for them. [§]
ya'alu harim yirdu b'qa'ot el-m'kom zeh yasadta lahem.
This verse describes geographical features responding to a divine foundation. "ya'alu" means "they will rise", referring to mountains. "harim" means "mountains". "yirdu" means "they will descend", referring to valleys. "b'qa'ot" means "valleys". "el-m'kom" means "to the place". "zeh" means "this". "yasadta" means "you founded". "lahem" means "for them".
[PSA.104.9] A boundary you set, they shall not pass over, they shall not return to dwell, to cover the Earth. [§]
gə·ᶇūl-śam·tā bal-ya·‘ă·ᶇō·rūn bal-yə·šū·ᶇūn lə·ḵas·sōt hā·’ā·reṣ.
This verse describes boundaries set by the Gods, preventing transgression and habitation, with the purpose of covering the Earth. 'Gə·ᶇūl' means boundary. 'śam·tā' means you set. 'bal-ya·‘ă·ᶇō·rūn' means they shall not pass over. 'bal-yə·šū·ᶇūn' means they shall not return to dwell. 'lə·ḵas·sōt' means to cover. 'hā·’ā·reṣ' means the Earth.
[PSA.104.10] The one sending forth springs in the valleys, between the mountains they will walk. [§]
ham-sha-leh-akh ma-ah-yan-eem ban-khah-leem bein hah-reem yehah-leh-khun
This verse describes God sending forth springs in the valleys, and walking among the mountains. 'ham-sha-leh-akh' is a participle meaning 'the one sending forth'. 'ma-ah-yan-eem' means 'springs'. 'ban-khah-leem' means 'in the valleys'. 'bein hah-reem' means 'between the mountains'. 'yehah-leh-khun' means 'they will walk' - a plural form that is being used poetically to describe God.
[PSA.104.11] Let all the animals of the field drink. Let the wild donkeys quench their thirst. [§]
yash-koo khal-khay-voh sha-dai yish-beh-roo preh-eem tseh-mahm.
This verse comes from Psalm 104:11. 'Yashkoo' is a verb meaning 'they drink'. 'Khol' means 'all'. 'Chay-voh' means 'living creatures', or 'animals'. 'Sadai' means 'the field' or 'the open country'. 'Yishbeh-roo' is a verb meaning 'they break', or 'they quench'. 'Peraim' refers to 'wild donkeys' or 'wild asses'. 'Tseh-mahm' means 'thirst'. The verse is describing how God provides water for all living creatures in the wild.
[PSA.104.12] Upon them the birds of the heavens will dwell; among the branches they will give voice. [§]
a-lay-hem ohf ha-sha-mai-yim yish-khon mi-bayn oh-fai-yim yit-nu-kol
This verse describes birds dwelling among the branches and making sound. 'A-lay-hem' means 'upon them'. 'Ohf ha-sha-mai-yim' means 'bird of the heavens'. 'Yish-khon' means 'will dwell'. 'Mi-bayn' means 'among'. 'Oh-fai-yim' means 'branches'. 'Yit-nu-kol' means 'will give voice' or 'will make sound'.
[PSA.104.13] God waters the mountains from their heights. The land is satisfied from the produce of your hands. [§]
mashkeh hahrim me'aliyotav mipri ma'asekhah tisba' ha'aretz
This verse describes God providing for the land. "mashkeh" means to give drink or water. "hahrim" means the mountains. "me'aliyotav" means from its heights or elevations. "mipri" means from the fruit or produce. "ma'asekhah" means of your hands, or your work. "tisba'" means to saturate, fill, or satisfy. "ha'aretz" means the land.
[PSA.104.14] God causes grass to sprout for the animal and grass for the service of humankind, to bring forth bread from the land. [§]
matzmeeakh khatsir labehemah ve'esev la'avodah ha'adam lehotsi lechem min ha'aretz.
This verse describes God providing growth for animals and humans. "matzmeeakh" means 'causing to sprout' or 'making grow'. "khatsir" means 'grass' or 'hay'. "labehemah" means 'for the beast' or 'for the animal'. "ve'esev" means 'and grass'. "la'avodah" means 'for the service' or 'for the work'. "ha'adam" means 'the human' or 'mankind'. "lehotsi" means 'to bring forth' or 'to cause to exit'. "lechem" means 'bread'. "min" means 'from'. "ha'aretz" means 'the land' or 'the earth'.
[PSA.104.15] And wine will gladden the heart of humankind, causing faces to shine from oil, and bread will sustain the heart of humankind. [§]
vəˈyajin ǀ jəˈsaˌmaχ ləˈvav-ʼəˈnoʃ ləhaˌtziχil paˈnim miʃˈaˌmen vəˈleχem ləˈvav-ʼəˈnoʃ jisˈʕad.
This verse describes how wine gladdens the heart of humankind, causing faces to shine from oil, and bread sustains the heart of humankind. The words ‘wine’, ‘oil’, and ‘bread’ are straightforward. ‘Levav’ refers to the heart, understood both physically and metaphorically. ‘Anosh’ means humankind. ‘Yisammah’ means ‘will gladden’. ‘Lehatzil’ means ‘to cause to shine’. ‘Mishamen’ means ‘from oil’. ‘Yis’ad’ means ‘will sustain’.
[PSA.104.16] The trees of Yahveh will be satisfied, the cedars of Lebanon that He planted. [§]
yisbe'u atsei Yahveh arzēi levanon asher nata
This verse describes trees being satisfied or fulfilled. 'yisbe'u' means 'they will be satisfied'. 'atsei' means 'trees of'. 'Yahveh' is the proper name of God. 'arzei' means 'cedars of'. 'levanon' means 'Lebanon'. 'asher' means 'that' or 'which'. 'nata' means 'planted'.
[PSA.104.17] Which is where birds will nest, the stork in the fir trees, its house. [§]
asher sham tziporim yekanneh chasida beroshim beiteh
This verse describes birds making nests. 'Asher' means 'which', 'sham' means 'there', 'tziporim' means 'birds', 'yekanneh' means 'they will nest', 'chasida' is a type of bird, the stork, 'beroshim' means 'in the fir trees', and 'beiteh' means 'its house'.
[PSA.104.18] The high mountains are for the wild goats, the rocks are shelter for the rock badgers. [§]
ha-rim ha-ge-vo-him la-ye-el-im se-la-im mach-seh la-sh-fa-nim.
This verse describes natural formations providing shelter to animals. 'Harim' means mountains. 'Gevohim' means high. 'La-ye'elim' means for the wild goats. 'Selaim' means rocks. 'Machseh' means shelter. 'La-shfanim' means for the rock badgers.
[PSA.104.19] He made the moon for appointed times, the sun knows its setting. [§]
ah-sah yah-reh-ahkh leh-moh-eh-deem sheh-mesh yah-dah mah-boh-oh
This verse describes God’s creation of the moon and sun for specific times. "asah" means "he made". "yareah" means "the moon". "lemoadim" means "for appointed times". "shemesh" means "the sun". "yadah" means "he knows". "mebo" means "its setting". The pronoun “oh” at the end refers to the sun.
[PSA.104.20] You establish darkness, and it will be night. In it, all the creatures of the forest will stir. [§]
ta-shekh-khosh-ekh ve-hee la-yil-ah boo-tir-mos khol-khay-toh-ya-ar
This verse describes God establishing darkness and night coming, where all the creatures of the forest stir. 'Tashekh' means 'you establish', a command directed to God. 'Khoshekh' means 'darkness'. 'Vehhi' means 'and it will be'. 'Laylah' means 'night'. 'Boo' means 'in it'. 'Tirmos' means 'they stir'. 'Khol' means 'all'. 'Hayto' means 'creature'. 'Ya'ar' means 'forest'.
[PSA.104.21] The young lions roar for prey and seek their food from God. [§]
hakkephirim sho'agim la'taraf ulevakeish mei'el akhlam.
This verse describes lions roaring for prey and seeking their food from God. "hakkephirim" means "the young lions". "sho'agim" means "roaring". "la'taraf" means "for prey". "ulevakeish" means "and to seek". "mei'el" means "from God". "akhlam" means "their food".
[PSA.104.22] The sun will rise, they will gather, and to their shelters they will lie down. [§]
tizrach hashemesh ye'asefun ve'el me'onotam yirbazon
This verse describes the setting of the sun and the animals returning to their shelters. "tizrach" means "will rise" (referring to the sun). "hashemesh" means "the sun". "ye'asefun" means "they will gather". "ve'el" means "and to". "me'onotam" means "their shelters". "yirbazon" means "they will lie down".
[PSA.104.23] Let man go out to his work and to his service until evening. [§]
yay-tseh ah-dahm luh-fah-al-oh veh-lah-ah-vo-daht-oh ah-deh-ee-ah-rev
This verse describes someone going out to their work and to their service until evening. 'Yay-tseh' means 'let him go out'. 'Adam' is 'man'. 'Luh-fah-al-oh' means 'to work'. 'Veh-lah-ah-vo-daht-oh' means 'and to service/work'. 'Ah-deh-ee-ah-rev' means 'until evening'.
[PSA.104.24] How numerous are your works, Yahveh, all of them you made with wisdom. The earth is full of your possessions. [§]
mah rabbu ma'asecha Yahveh, kullam bechokhmah asita, maleh ha'aretz kin'anecha.
This verse expresses awe at the vastness and wisdom of Yahveh's works. "mah rabbu ma'asecha" means "how many are your works". "kullam bechokhmah asita" means "all of them you made with wisdom". "maleh ha'aretz kin'anecha" means "the earth is full of your possessions". The verse emphasizes that all of creation is a testament to Yahveh’s wisdom and ownership.
[PSA.104.25] This is the sea, large and wide of hands, where teem creatures, and there is not a number of animals, small with great. [§]
zeh | ha yam gadol u rev yadaiym sham-remes ve ein mispar chayot ketanot im-gdolot.
This verse describes the sea as being large and wide, full of creatures without number, both small and great. 'Zeh' means 'this'. 'Ha yam' means 'the sea'. 'Gadol' means 'large'. 'Rev' means 'wide'. 'Yadaiym' is an adjective suggesting breadth and spaciousness. 'Remes' refers to creatures that move or teem. 'Ein' means 'not'. 'Mispar' means 'number'. 'Chayot' means 'animals' or 'living creatures'. 'Ketanot' means 'small'. 'Gdolot' means 'great'. The 'im' functions as 'with'.
[PSA.104.26] There, ships travel; this Leviathan you created for play with it. [§]
sham oniyot yehalechon livyatan zeh-yatzarta lesachek-bo.
This verse describes God creating Leviathan for amusement. "Sham" means 'there'. "Oniyot" refers to ships. "Yehalechon" means 'they go' or 'they travel'. "Livyatan" is Leviathan. "Zeh" means 'this one'. "Yatzarta" means 'you created'. "Lesachek" means 'to play' or 'for play'. "Bo" means 'in it' or 'with it'.
[PSA.104.27] All of them will turn to you to have their food given in its time. [§]
kul-lam e-lay-cha yis-a-ber-oon la-tet akh-lam be-it-to.
This verse speaks of all things turning to God for sustenance at the appropriate time. 'Kul-lam' means 'all of them'. 'E-lay-cha' means 'to you'. 'Yis-a-ber-oon' means 'they will understand' or 'they will consider'. 'La-tet' means 'to give'. 'Akh-lam' means 'their food'. 'Be-it-to' means 'in its time'.
[PSA.104.28] You will give to them that they gather. You open your hand, they are satisfied with good. [§]
titeyn lahem yilqotun tiftaḥ yadeka yisbe'un tov.
This verse contains several components. "titeyn" means "you will give". "lahem" means "to them". "yilqotun" means "they gather". "tiftaḥ" means "you open". "yadeka" means "your hand". "yisbe'un" means "they are satisfied". "tov" means "good". The verse describes a scenario where God provides, and those who receive provision are satisfied with good things.
[PSA.104.29] If you hide your face, they will be dismayed; their spirit will fail, and they will return to dust. [§]
tas-teer pah-neh-kah yiv-hay-loon to-sef roo-chah-m yig-vah-oon ve-el ah-far-ahm yeh-shoo-voon
This verse describes a consequence of God hiding his face. When God hides his face, people will be dismayed, their spirit will fail, and they will return to dust. Let's break down the names: 'panecha' means 'your face'; the verb 'yivhaloon' is connected to being dismayed. 'rucham' means 'spirit'. 'Yigvaun' means 'they will fail'. 'Afaram' means 'to dust'.
[PSA.104.30] You shall send your breath, they shall be created, and you shall renew the face of the earth. [§]
teh-shah-lach roo-chah-chah yee-bah-reh-oon oo-techah-dehsh peh-neh ee-dah-mah
This verse contains imperative verbs directed to God. "teshallach" means "you shall send". "roo-chah-chah" is "your breath". "yibareoon" is "they shall be created". "techahdehsh" is "you shall renew". "peh-neh" is "face". "ee-dah-mah" is "earth". The verse is a request for God to send His breath so that creation may occur and the face of the earth may be renewed.
[PSA.104.31] May the glory of Yahveh be forever. May Yahveh rejoice in his works. [§]
yehi k'vod Yahveh l'olam yismach Yahveh b'ma'asav.
This verse expresses praise to Yahveh. 'Yehi' means 'let be' or 'may there be'. 'K'vod' means 'glory'. 'L'olam' means 'forever'. 'Yismach' means 'may rejoice'. 'B'ma'asav' means 'in his works'. The verse is a wish or prayer that the glory of Yahveh would endure forever, and that Yahveh would take joy in everything he has created.
[PSA.104.32] The one who beholds at the earth, and it trembles. He touches at the mountains, and they smoke. [§]
ha-mah-bit la-ah-rets va-tee-re-ahd yig-gah beh-har-eem ve-yeh-esh-ah-nu
This verse describes God looking at the earth and causing it to tremble, and touching the mountains and causing them to smoke. 'ha-mah-bit' means 'the looker' or 'the one who beholds'. 'la-ah-rets' means 'at the earth'. 'va-tee-re-ahd' means 'and it trembled'. 'yig-gah' means 'he touches'. 'beh-har-eem' means 'at the mountains'. 've-yeh-esh-ah-nu' means 'and they smoke'.
[PSA.104.33] I will sing to Yahveh while I live. I will psalm to the God while I am. [§]
ash-ee-rah le-yah-veh be-chai-yai, a-zam-merah le-elo-hai be-o-dee.
This verse expresses a commitment to praise Yahveh and the God throughout one's life. "Ashira" means "I will sing". "Le-Yahveh" means "to Yahveh". "Be-chaiyai" means "in my life". "A-zammera" means "I will psalm". "Le-elo-hai" means "to the God". "Be-odi" means "while I am".
[PSA.104.34] Let my discourse be pleasing to Him. I will rejoice in Yahveh. [§]
yeh-eh-rav ah-layv see-hee-hee ah-no-khee ehs-mahch bah-yahveh
This verse contains several key names and words. "yeh-eh-rav" comes from the root meaning 'to be good, pleasant, or sweet.' "ah-layv" is a preposition meaning 'on' or 'to' with a pronoun meaning 'him.' "see-hee-hee" means 'my conversation' or 'my discourse.' "ah-no-khee" is a pronoun meaning 'I.' "ehs-mahch" means 'I will rejoice.' "bah-yahveh" means 'in Yahveh.' The overall sentence structure suggests a sentiment of finding pleasure or sweetness in communion with Yahveh and rejoicing in Him.
[PSA.104.35] May the sinners be finished from the earth, and the wicked no longer be. Bless my soul Yahveh. Praise Yahveh. [§]
yitamm-oo kha-ta-eem min-ha-a-retz oo-resha-eem ood ei-nam bar-khi naf-shi et-Yahveh hal-loo-Yah
This verse speaks of the removal of sinners and the wicked from the earth, followed by a blessing and praise to Yahveh. "yitamm-oo" means 'may they be finished, completed, or removed'. "kha-ta-eem" refers to 'sinners'. "min-ha-a-retz" means 'from the earth'. "oo-resha-eem" means 'and the wicked'. "ood ei-nam" means 'no longer are'. "bar-khi naf-shi" means 'bless my soul'. "et-Yahveh" indicates the object of the blessing is Yahveh. "hal-loo-Yah" is the imperative, meaning 'praise Yahveh'.
PSA.105
[PSA.105.1] Give thanks to Yahveh, call out in His name, and make known His deeds among the peoples. [§]
ho-doo la-ye-ho-vah kir-oo bi-shem-oh ho-dee-oo ba-am-eem a-lee-loh-tav
This verse consists of imperatives, commands given to the reader. 'Hodu' means 'give thanks'. 'La-Yahveh' means 'to Yahveh'. 'Kir'oo' means 'call out'. 'Bi-shmo' means 'in His name'. 'Hodiu' means 'declare' or 'make known'. 'Ba-amim' means 'among the peoples'. 'Alilotav' means 'His deeds' or 'His actions'.
[PSA.105.2] Sing to him, play music to him, speak of all his wonders. [§]
Shi-roo-loo zam-mee-roo-loo si-choo be-chol ni-fle-o-taw
This verse is a call to praise God. 'Shiroo' is an imperative, meaning 'sing'. 'Zamroo' is also an imperative, meaning 'play music/make melody'. 'Sichu' is an imperative meaning 'speak/discuss'. 'Be-chol' means 'in all'. 'Niflaotav' means 'his wonders'. The 'loo' and 'aw' at the ends of words indicate direct object markers.
[PSA.105.3] Praise in the name of His holy one. May the heart of those who seek Yahveh rejoice. [§]
Hithhalelu beshem qadosho yismakh lev mivqeshei Yahveh.
This verse consists of several parts. "Hithhalelu" is an imperative, a command to praise. "Beshem" means "in the name of". "Qadosho" means "His holy one". "Yismakh" means "may rejoice". "Lev" means "heart". "Mivqeshei" means "those who seek". "Yahveh" is the proper name of God.
[PSA.105.4] Seek Yahveh and his strength. Seek his face always. [§]
Dir'shu Yahveh ve'uzo. Bak'shu panav tamid.
This verse contains imperatives, commanding someone to seek God and his strength. "Dir'shu" means 'seek diligently' or 'pursue'. "Yahveh" is the proper name of God. "Ve'uzo" means 'and his strength'. "Bak'shu" also means 'seek'. "Panav" means 'his face'. "Tamid" means 'always' or 'continually'.
[PSA.105.5] Remember the wonders that the Gods did, the signs and the judgments of his mouth. [§]
zikh-roo ni-fleh-o-tav ah-sher-ah-sah mohf-tav oo-mish-peh-tay fee
This verse consists of several words. "zikh-roo" means 'remember'. "ni-fleh-o-tav" means 'his wonders'. "ah-sher-ah-sah" means 'which he did'. "mohf-tav" means 'his signs'. "oo" means 'and'. "mish-peh-tay" means 'judgments'. "fee" means 'his mouth'. The verse is a call to remember the wonderful deeds, signs, and judgments of God.
[PSA.105.6] The offspring of Abraham, his servant, are the sons of Jacob, his chosen ones. [§]
zeh-rah Av-ra-ham av-do ben-ei Ya-ah-kov be-chee-rav
zeh-rah means "seed" or "offspring". Av-ra-ham is Abraham. av-do means "his servant". ben-ei means "sons of". Ya-ah-kov is Jacob. be-chee-rav means "his chosen ones".
[PSA.105.7] He is Yahveh, the Gods our, in all the earth are His judgements. [§]
hu Yahveh Elohim-nu be-kol-ha-aretz mishpatav
This verse identifies Yahveh as ‘the Gods’ of Israel, exercising judgement throughout all the earth. ‘Hu’ means ‘he’ or ‘it’. ‘Yahveh’ is the proper name of the God of Israel. ‘Elohim’ is a plural form that, in this context, functions as a divine plural – indicating majesty and fullness rather than multiple gods. ‘Nu’ is a possessive pronoun meaning ‘our’. ‘Be-kol-ha-aretz’ means ‘in all the earth’. ‘Mishpatav’ means ‘His judgements’.
[PSA.105.8] He remembers forever his covenant, a word he commanded to a thousand generations. [§]
zah-khar le-oh-lahm breet-toh dah-var tsee-vah le-eh-lef dor
This verse contains several key names and concepts. "Zachar" means 'to remember'. "Leolam" means 'forever'. "Brit" means 'covenant'. "Davar" means 'word'. "Tzvah" means 'command'. "Elef" means 'thousand'. "Dor" means 'generation'. The possessive pronoun "to" indicates 'his'. The verse speaks of remembering a covenant commanded to many generations.
[PSA.105.9] Which God made with Abraham, and his oath to Isaac. [§]
asher karat et-avraham ushvuato liyitzhak
‘Asher’ means ‘which’ or ‘that’. ‘Karat’ means ‘cut’ but in this context means ‘made’ (a covenant). ‘Et’ is an untranslatable particle marking a definite direct object. ‘Avraham’ is Abraham. ‘U’ means ‘and’. ‘Shvuato’ means ‘his oath’ or ‘his swearing’. ‘Le’ means ‘to’ and indicates the recipient of something. ‘Yitzhak’ is Isaac.
[PSA.105.10] And he established it for Jacob as a statute, for Israel as an everlasting covenant. [§]
va-ya-a-mee-deh-ha le-ya-a-kov le-hok le-yis-ra-el brit o-lam.
This verse describes God establishing something for Jacob as a statute, and for Israel as an everlasting covenant. The verb 'va-ya-a-mee-deh-ha' means 'and he established it'. 'Le-ya-a-kov' means 'for Jacob'. 'Le-hok' means 'as a statute'. 'Le-yis-ra-el' means 'for Israel'. 'Brit' means 'covenant'. 'O-lam' means 'everlasting' or 'forever'.
[PSA.105.11] To say to you, the Gods will give the land of Canaan, a portion of your inheritance. [§]
le'mor lecha etten et-eretz-kna'an chevel nachalatchem
This verse consists of several words. 'le'mor' means 'to say'. 'lecha' means 'to you'. 'etten' means 'I will give'. 'et' is a grammatical marker that doesn't have a direct translation, but indicates the following word is the direct object. 'eretz' means 'land'. 'kna'an' is a proper noun, the name of a nation and its land. 'chevel' means 'portion' or 'rope', but in this context means 'portion'. 'nachalatchem' means 'your inheritance'. Therefore, the verse states a declaration *to* someone *that* the Gods will give them the land of Canaan as their inheritance.
[PSA.105.12] When they are being counted as nearly dwelling within it. [§]
bi-heyotam metei mispar kim’at vegareem bah
This verse describes a situation where individuals are being counted, nearly as if they were residing within something. 'bi-heyotam' means 'in their being' or 'when they are'. 'metei mispar' means 'counting of number', or 'being counted'. 'kim’at' means 'nearly' or 'almost'. 'vegareem' means 'and dwelling' or 'and residing'. 'bah' means 'in it' or 'within it'.
[PSA.105.13] And they walked from nation to nation, from kingdom to another people. [§]
va-yit-hal-khoo mee-goy el-goy mee-mam-la-cha el-am a-cher
This verse describes people walking from nation to nation and from kingdom to another people. ‘Goy’ refers to a nation or people group, ‘mam-la-cha’ means kingdom, and ‘am’ means people. ‘A-cher’ means ‘another’ or ‘other.’ The verb 'yit-hal-khoo' describes movement or walking.
[PSA.105.14] God did not abandon humankind to oppression, and instead, the Gods reproved kings on their behalf. [§]
lo-hinich adam le-ashkam va-yochach aleihem melachim
This verse describes a situation where humanity was not abandoned to oppression, and instead, rulers were reproved on their behalf. "lo-hinich" means 'not abandoned'. "adam" refers to humankind. "le-ashkam" means 'to oppress them'. "va-yochach" means 'and he reproved'. "aleihem" means 'upon them' or 'against them'. "melachim" means 'kings'.
[PSA.105.15] Do not touch my anointed ones, and do not harass my prophets. [§]
al-tigg'u bimshichai v'lin'viai al-tare'u.
This verse contains commands using negative imperatives. "al-tigg'u" means "do not touch". "bimshichai" means "my anointed ones". "v'lin'viai" means "and to my prophets". "al-tare'u" means "do not harass". The verse is a warning against harming God's chosen ones.
[PSA.105.16] And hunger was called upon the land; all food broke. [§]
Va-yik-ra ra-av al-ha-aretz kol-mat-teh-le-chem sha-var.
The word 'Va-yik-ra' means 'and called'. 'Ra-av' means 'hunger'. 'Al-ha-aretz' means 'upon the land'. 'Kol-mat-teh-le-chem' means 'all staff of bread', or 'all food'. 'Sha-var' means 'broke'. This verse describes a famine coming upon the land, and all food supplies being exhausted.
[PSA.105.17] He sent someone before them as a servant sold, Joseph. [§]
sha-lach lif-nei-hem ish le-eh-ved nim-kar Yo-sef.
This verse describes someone being sent ahead of others as a servant sold. 'Shalach' means 'he sent'. 'Lifneihem' means 'before them', indicating 'ahead of them'. 'Ish' means 'a man' or 'someone'. 'Le'eh-ved' means 'as a servant'. 'Nimkar' means 'sold'. 'Yo-sef' is the proper name 'Joseph'.
[PSA.105.18] Afflict with a rope his feet, iron has entered his life. [§]
Innu bakhevel ragloyo, barzel ba'ah naphsho.
This verse describes a physical restraint placed upon someone. 'Innu' means to afflict or humble. 'Bakhevel' means 'with a rope' or 'with a cord'. 'Ragloyo' refers to 'his feet'. 'Barzel' means 'iron'. 'Ba'ah' means 'it comes' or 'it entered'. 'Naphsho' means 'his soul' or 'his life'. The verse uses poetic parallelism to describe imprisonment.
[PSA.105.19] Until the time of the coming of the word, the saying of Yahveh refines it. [§]
ad-et bo-devar-o imrat Yahveh tzar-paht-hu
This verse describes a period of waiting until the word of Yahveh is refined or tested. 'Ad-et' means 'until the time of'. 'Bo-devar-o' means 'coming of the word'. 'Imrat' means 'the saying/word'. 'Yahveh' is the proper name of God. 'Tzar-paht-hu' means 'it refines him/it' or 'it tests him/it'.
[PSA.105.20] A king sent and released him, a ruler of peoples, and he opened him up. [§]
sha-lach mel-ech va-ya-tee-reh-hu mo-shel am-eem va-ye-pat-teh-hu
This verse describes a king sending someone and releasing him, a ruler of peoples, and opening him up (possibly meaning giving him authority or opportunities). The verbs are in the past tense. The structure is typical Hebrew parallelism, where the second half of the verse elaborates on the first.
[PSA.105.21] They have established my Lord as the head of their house, and he rules over all that they own. [§]
sa-mo A-don le-bay-to, oo-mo-shel be-chol-kin-ya-no
This verse describes someone establishing ‘my Lord’ as the head of their house and ruler over all their possessions. ‘Sa-mo’ means ‘they have set’ or ‘they have established’. ‘A-don’ is ‘my Lord’. ‘Le-bay-to’ means ‘to his house’ or ‘for his house’. ‘Oo-mo-shel’ means ‘and a ruler’ or ‘and he rules’. ‘Be-chol-kin-ya-no’ means ‘over all his possessions’ or ‘in all that he owns’.
[PSA.105.22] To bind his rulers with his self, and his elders they will be wise. [§]
le'esor sarav benafsho uzeqenav yechakem
This verse contains several words needing literal translation. 'Le'esor' means 'to bind'. 'Sarav' is 'his rulers' or 'his princes'. 'Benafsho' is 'with his self' or 'in his person'. 'Uzeqenav' means 'and his elders'. 'Yechakem' means 'they will be wise'. The verse describes a situation where rulers are bound to someone’s person and their elders become wise.
[PSA.105.23] And Israel came to Egypt, and Jacob lived in the land of Ham. [§]
va-yo-vo Yis-ra-el Mitz-raim ve-ya-a-kohv gar be-eretz-Cham.
This verse describes Israel (Jacob’s descendants) coming to Egypt and Jacob residing in the land of Ham. ‘Yisrael’ is the name given to Jacob. ‘Mitzraim’ is the name of Egypt. ‘Yaakov’ is Jacob’s original name. ‘Cham’ is a son of Noah and the name of a land.
[PSA.105.24] And the Gods multiplied his people greatly, and he made them strong from their enemies. [§]
va-ye-fer et-am-mo me-od va-ya-atz-meh-hu mee-tzar-ayv
This verse describes God multiplying his people greatly and making them stronger than their enemies. "Va-ye-fer" means 'and he multiplied'. "Et-am-mo" is 'his people'. "Me-od" means 'greatly' or 'very much'. "Va-ya-atz-meh-hu" means 'and he made him strong'. "Mee-tzar-ayv" means 'from his enemies'.
[PSA.105.25] He turned their heart to hate his people, to plot against his servants. [§]
ha-fak lib-bam li-se-no am-mo le-hit-na-kel ba-av-da-vav
This verse describes a turning of the heart towards hatred. 'Hafak' means 'to turn'. 'Libbam' is 'their heart'. 'Lisno' means 'to hate'. 'Ammo' means 'his people'. 'Lehitnakkel' means 'to devise evil against' or 'to plot against'. 'Ba'avadav' means 'his servants'.
[PSA.105.26] Moses sent his servant Aaron, the one whom he had chosen. [§]
sha-lach Moshe av-do Aaron asher bachar-bo
This verse describes Moses sending his servant Aaron. 'Sha-lach' means 'he sent'. 'Moshe' is Moses. 'Av-do' means 'his servant'. 'Aaron' is Aaron. 'Asher' means 'who' or 'that'. 'Bachar-bo' means 'he chose him'.
[PSA.105.27] They placed in them the words of his signs, and wonders in the land of Ham. [§]
sa-moo-bam div-rei o-to-ta-v oo-mof-tim be-eretz cham
This verse describes placing God's words, signs, and wonders in the land of Ham. 'Sa-moo-bam' indicates 'they placed in them.' 'Div-rei o-to-ta-v' means 'words of his signs.' 'Oo-mof-tim' means 'and wonders.' 'Be-eretz cham' means 'in the land of Ham.'
[PSA.105.28] God sent darkness and made it dark, and they did not understand his word. [§]
sha-lach cho-shech va-yach-shich ve-lo mar-oo et de-va-ro
This verse describes God sending darkness and making it dark, and no one was able to understand his word. 'Shalach' means 'he sent'. 'Choshech' means 'darkness'. 'Va-yach-shich' means 'and he made dark'. 'Ve-lo mar-oo' means 'and they did not understand'. 'Et de-va-ro' means 'his word'.
[PSA.105.29] The turning of their waters to blood, and He killed their fish. [§]
ha-pahk et-may-may-hem le-dam va-ya-met et-dg-tam
This verse describes a plague where water is turned to blood and the fish die.
"ha-pahk" - the turning over, or the turning.
"et" - a particle used to mark the direct object.
"may-may-hem" - their waters (mayim is water, hem is their).
"le-dam" - to blood.
"va-ya-met" - and He killed.
"et" - a particle used to mark the direct object.
"dg-tam" - their fish (dag is fish, tam is their).
[PSA.105.30] Their land swarmed with frogs, even in the chambers of their kings. [§]
sharatz artzam tzefard'im b'chadrei malkheihem
This verse describes a plague of frogs infesting the land of Egypt, specifically entering the private chambers of the kings. "Sharatz" means to swarm or breed abundantly. "Artzam" means their land. "Tzefard'im" is the plural form of frog. "B'chadrei" means in the chambers of. "Malkheihem" means their kings.
[PSA.105.31] And it was declared that a swarm of insects came into all of their territory. [§]
Amar vayavo arov kinim bechol gevulam.
This verse describes a swarm of insects coming. "Amar" means 'said' or 'declared'. "Vayavo" means 'and came'. "Arov" means 'swarm' or 'multitude'. "Kinim" means 'insects', specifically lice or similar pests. "Bechol" means 'in all'. "Gevulam" means 'their borders' or 'their territory'.
[PSA.105.32] God gave their rains as hail, fire, and flames in their land. [§]
natan gishmeyhem barad esh lehavot be'artsam
This verse describes God giving hail, fire, and flames to the land.
* `natan` means "gave".
* `gishmeyhem` means "their rains".
* `barad` means "hail".
* `esh` means "fire".
* `lehavot` means "flames".
* `be'artsam` means "in their land".
[PSA.105.33] And struck their vineyards and their fig trees, and broke the tree of their boundary. [§]
va-yach gap-nahm oo-te-e-nah-tahm va-yishah-ber etz g’voolahm
This verse describes a destructive act. ‘Vayach’ means ‘and struck’. ‘Gapnam’ is the plural possessive form of ‘gefen’, meaning ‘vineyard’. ‘Ute’enatam’ means ‘and their fig trees’. ‘Vayishaber’ means ‘and broke’. ‘Etz’ means ‘tree’. ‘G’voolahm’ means ‘their boundary’ or ‘their territory’.
[PSA.105.34] He said and a multitude came, and it devoured, and there is no number. [§]
Amar vayavo arbeh veyelek ve’ein mispar.
This verse describes a plague of locusts. "Amar" means "he said". "Vayavo" means "and he came". "Arbeh" refers to a multitude, specifically a swarm of locusts. "Vyelek" means "and devoured". "Ve’ein" means "and there is not". "Mispar" means "number".
[PSA.105.35] And he consumed all the grass in their land, and he consumed the fruit of their land. [§]
va-yo-khal kol-esev be-eretzam va-yo-khal peri ad-ma-tam.
This verse describes a consumption of vegetation. "va-yo-khal" means "and he consumed". "kol-esev" means "all grass". "be-eretzam" means "in their land". "va-yo-khal" again means "and he consumed". "peri ad-ma-tam" means "fruit of their land". The pronoun "he" is not explicitly stated, but implied to be a destructive force.
[PSA.105.36] And God struck all the firstborn in their land, the beginning for all their power. [§]
Va-yakh kol-bekhor be-eretzam, reshit le-kol-onam.
This verse describes a striking down of the firstborn in the land. 'Va-yakh' means 'and struck'. 'Kol' means 'all'. 'Bekhor' means 'firstborn'. 'Be-eretzam' means 'in their land'. 'Reshit' means 'beginning' or 'firstfruit'. 'Le-kol-onam' means 'for all their strength'.
[PSA.105.37] And he took them out with silver and gold, and there was no capable person among their tribes. [§]
Va-yo-tzee-em be-khe-sef ve-za-hav ve-ein bi-shva-taw ko-shel.
This verse describes a situation where people were taken out (or released) for silver and gold, and there was no skillful person among their tribes. ‘Va-yo-tzee-em’ means ‘and he took them out.’ ‘Be-khe-sef’ means ‘with silver.’ ‘Ve-za-hav’ means ‘and gold.’ ‘Ve-ein’ means ‘and there is not.’ ‘Bi-shva-taw’ means ‘among their tribes.’ ‘Ko-shel’ means ‘skillful’ or ‘capable.’
[PSA.105.38] Egypt rejoiced in their going out, for their fear fell upon them. [§]
sa-mach mitz-rah-yim beh-tze-ah-tam kee-na-phal pach-dah-dam a-lei-hem.
This verse describes Egypt's reaction to the Exodus. ‘Mitzrayim’ is Egypt. ‘Tze’atam’ refers to ‘their going out’. ‘Pach’dah’ means fear. ‘Aleihem’ means ‘upon them’. The verse states that Egypt rejoiced in their departure because their fear fell upon them.
[PSA.105.39] God spread out a cloud as a covering, and fire to illuminate the night. [§]
pa-rash a-nan le-ma-sak ve-esh le-ha-ir la-yilah
This verse describes God spreading a cloud as a covering and fire to illuminate the night. 'Parash' means 'spread out'. 'Anan' means 'cloud'. 'Le' means 'for' or 'as'. 'Masak' means 'covering'. 'Ve' means 'and'. 'Esh' means 'fire'. 'Le' is again 'for' or 'as'. 'Ha'ir' means 'to illuminate'. 'Laylah' means 'night'.
[PSA.105.40] He asked, and he brought his sufficiency, and bread from heaven will satisfy them. [§]
sha'al vayavei selav v'lechem shamayim yasbi'em
This verse describes a request and provision. 'Sha'al' means 'he asked'. 'Vayavei' means 'and he brought'. 'Selav' means 'his sufficiency' or 'his provision'. 'V'lechem shamayim' means 'and bread from heaven'. 'Yasbi'em' means 'he will satisfy them'. The verse speaks of asking and receiving enough, and being satisfied with bread from heaven.
[PSA.105.41] The rock opened, and water flowed. It flowed in the crevices as a river. [§]
pa-tach tsur va-ya-zu-vu ma-yim ha-le-chu ba-tsi-yot na-har
This verse describes God opening a rock and water flowing out of it. ‘Patah’ means ‘opened’. ‘Tsur’ refers to ‘rock’. ‘Va-yazu-vu’ means ‘and flowed’. ‘Mayim’ means ‘water’. ‘Ha-le-chu’ means ‘they went’ or ‘they flowed’. ‘Ba-tsiyot’ means ‘in the crevices’ or ‘in the cliffs’. ‘Nahar’ means ‘river’.
[PSA.105.42] For He remembered the holy word, Abraham, His servant. [§]
Ki-za-char et-de-var ka-dosho et-Av-ra-ham av-do.
This verse contains several key components. "Ki" means "for" or "because". "Zachor" means "remembered". "Et" is a grammatical particle marking the direct object. "Devar" means "word" or "matter". "Kadosho" is related to "kadosh", meaning "holy". "Avraham" is the name Abraham. "Avdo" means "his servant".
[PSA.105.43] And God brought out his people with joy, with singing, the chosen ones. [§]
vay-yo-tzee ah-moh be-sah-sohn be-ree-nah et-be-hee-rahv
This verse describes God bringing forth his people with joy and singing, specifically 'the chosen ones'. 'Vay-yo-tzee' means 'and he brought out'. 'Ah-moh' means 'his people'. 'Be-sah-sohn' means 'with joy'. 'Be-ree-nah' means 'with singing'. 'Et' is a grammatical particle marking the direct object. 'Be-hee-rahv' means 'the chosen ones'.
[PSA.105.44] And he gave to them lands of nations, and they will inherit the labor of nations. [§]
va-yit-ten la-hem ar-tzot go-yim va-a-mal le-um-im yi-ra-shu
This verse describes God giving lands of nations to his people, and they will inherit the labor of nations. 'vayitten' is a verb meaning 'and he gave'. 'lahem' means 'to them'. 'artzot' means 'lands'. 'goyim' means 'nations'. 'va'amal' means 'and the labor'. 'leummim' means 'to nations'. 'yirashu' means 'they will inherit'.
[PSA.105.45] Because of this, they will keep his statutes, and they will guard his laws. Praise Yahveh. [§]
Ba'avor yishmeru chuqayv v'toroteiv yintzoru halelu-Yahveh.
This verse consists of several words. "Ba'avor" means "because of" or "for the sake of". "Yishmeru" means "they will keep". "Chuqayv" means "his statutes". "V'toroteiv" means "and his laws". "Yintzoru" means "they will guard". "Halelu-Yahveh" is a command, meaning "Praise Yahveh". The verse states a reason why people should praise Yahveh.
PSA.106
[PSA.106.1] Praise Yahveh, give thanks to Yahveh for He is good, for His lovingkindness is forever. [§]
Haleluyah, hodu leYahveh ki tov, ki leolam chasdo.
Haleluyah is a command to praise Yahveh. Hodu means ‘give thanks’ or ‘confess’. LeYahveh means ‘to Yahveh’. Ki means ‘for’ or ‘because’. Tov means ‘good’. Leolam means ‘forever’. Chasdo means ‘His lovingkindness’.
[PSA.106.2] Who can declare the powers of Yahveh? Who can make known all of his praise? [§]
mee yemalel geburot Yahveh yashmee'a kol-tehilato
This verse asks a rhetorical question about who can declare the power of Yahveh and make known all of his praise. 'Mee' means who. 'Yemalel' means to declare or recount. 'Geburot' is the plural of 'geburah' meaning power, strength, or might. 'Yahveh' is the proper name of God. 'Yashmee'a' means to make known or to proclaim. 'Kol' means all. 'Tehilato' is his praise.
[PSA.106.3] Blessed are the keepers of judgment, doing righteousness at all times. [§]
Ashrei shomrei mishpat, ose tzedakah bechol et.
Ashrei means blessed or happy. Shomrei is the plural form of shomer, meaning keeper or guard. Mishpat means judgment or justice. Ose means doing or making. Tzedakah means righteousness or justice. Bechol means in all or at all times. Et means time.
[PSA.106.4] Remember me, Yahveh, with the good will of your people; attend to me with your salvation. [§]
zakh-reh-nee yeh-vo-vah bee-reh-tsone ah-meh-khah pahk-deh-nee bee-yish-oo-ah-teh-khah.
This verse is a plea for God to remember and favor the speaker among His people, and to act with salvation on their behalf. 'Zakhreni' means ‘remember me’. ‘Yehovah’ is the name of God. ‘Bir’tson’ means ‘in favor of’ or ‘with the good will of’. ‘Am’ means ‘people’. ‘Pakdehni’ means ‘visit me’ or ‘attend to me’, often with the implication of acting for someone’s benefit. ‘Biyeshuatecha’ means ‘with your salvation’.
[PSA.106.5] To see the goodness of your chosen ones, to rejoice in the joy of your nation, to boast with your inheritance. [§]
li-re'ot betov-at be-chi-re-cha li-sim-och be-sim-chat go-ye-cha le-hit-ha-lel im-nach-la-te-cha.
This verse speaks of seeing the goodness of God's chosen ones, rejoicing in the joy of God's nation, and boasting with God's inheritance. The verse employs possessive constructions ('of your chosen ones', 'of your nation', 'of your inheritance') to express belonging and relationship.
[PSA.106.6] We have sinned with our fathers, we have done wrong, we have acted wickedly. [§]
khata'nu im-avoteinu he'avi'nu hirsha'nu.
This verse consists of three verbs in the first person plural, describing wrongdoing. 'Khata'nu' means 'we have sinned'. 'Im-avoteinu' means 'with our fathers'. 'He'avi'nu' means 'we have done wrong'. 'Hirsha'nu' means 'we have acted wickedly'. The verse expresses collective guilt and wrongdoing inherited from ancestors.
[PSA.106.7] Our ancestors in Egypt did not comprehend the wonders of the Gods, they did not remember the abundance of God’s kindness, and they rebelled at the Sea of Reeds. [§]
avoteinu bemitzrayim lo hiskilu niflaotekha lo zachoru et rob chasadecha vayamru al yam beyam suph.
This verse describes how our ancestors in Egypt did not understand God’s wonders, did not remember the abundance of God’s kindness, and rebelled at the Red Sea.
[PSA.106.8] And He saved them for the sake of His name, to make known His strength. [§]
Va-yo-shi-em lem-an sh-mo le-ho-dee-a et g-voo-ra-to
This verse consists of several components. "Va-yo-shi-em" is a verb meaning "and He saved". "Lem-an sh-mo" means "for the sake of His name". "Le-ho-dee-a" means "to make known". "Et g-voo-ra-to" means "His strength". The verse describes God saving people in order to reveal His power.
[PSA.106.9] And God rebuked the Red Sea, and it was destroyed, and He led them in the depths as though it were a desert. [§]
va-yig-ar be-yam-soof va-yech-rahv va-yo-lee-chem ba-te-ho-mot ka-mid-bar.
This verse describes God rebuking the Red Sea, causing it to be destroyed, and leading the Israelites through the depths as though it were a desert. 'Yam Soof' is the Red Sea. 'Tehomot' refers to the depths, and 'midbar' means desert.
[PSA.106.10] And He saved them from the hand of one who hates, and He redeemed them from the hand of an enemy. [§]
va-yo-shi-em mee-yad so-ne
This verse describes God rescuing people from their enemies. 'va-yo-shi-em' means 'and He saved them'. 'mee-yad' means 'from the hand of'. 'so-ne' means 'one who hates'. The second part of the verse repeats this idea with a slightly different word for enemy. 'va-yig-al-em' means 'and He redeemed them'. 'mee-yad' again means 'from the hand of'. 'oyev' means 'enemy'.
[PSA.106.11] And the waters covered their enemies; not one of them remained. [§]
va-yachasu mayim tzarehem echad mehem lo notar.
This verse describes a situation where waters covered their enemies, and not one of them remained. 'vayachasu' is a verb meaning 'they covered'. 'mayim' is water. 'tzarehem' means 'their enemies'. 'echad' is 'one'. 'mehem' is 'of them'. 'lo notar' means 'did not remain'.
[PSA.106.12] And they believed in his words, they will sing his praise. [§]
va-ya-a-mi-nu bi-de-va-rav yashi-ru te-hi-la-to
This verse describes a belief in the words of God, and a singing of praise to God. ‘Va-ya-a-mi-nu’ means ‘and they believed’. ‘Bi-de-va-rav’ means ‘in his words’. ‘Yashi-ru’ means ‘they will sing’. ‘Te-hi-la-to’ means ‘his praise’.
[PSA.106.13] They hastened to forget the Gods’ acts; they did not wait for his counsel. [§]
mih-har-oo shakh-khoo ma-ah-sahv lo-khik-koo la-ah-tsah-toh
This verse contains several words relating to God and his actions. "mih-har-oo" means 'they hurried' or 'they hastened'. "shakh-khoo" means 'they forgot'. "ma-ah-sahv" means 'his acts' or 'his work'. "lo-khik-koo" means 'they did not wait'. "la-ah-tsah-toh" means 'for his counsel'. The verse describes people quickly forgetting God’s deeds and not waiting for his guidance.
[PSA.106.14] And they intensely desired a desire in the wilderness, and they tested God in the desolate place. [§]
vay-tee-ah-voo ta-ah-vah bah-mid-bar vah-ye-nahs-soo el bee-yesh-ee-mon
This verse describes the Israelites’ craving and testing of God in the wilderness. “Vay-tee-ah-voo ta-ah-vah” means ‘they intensely desired a desire’. ‘Bah-mid-bar’ means ‘in the wilderness’. ‘Vah-ye-nahs-soo’ means ‘and they tested’. ‘El’ means ‘God’. ‘Bee-yesh-ee-mon’ means ‘in the desolate place’.
[PSA.106.15] And he gave to them what they asked for, and he sent a wasting into their souls. [§]
vay-teen la-hem sheh-el-a-tam vay-shah-lach ra-zon be-naf-sham
This verse describes God giving the people what they asked for, but then sending a wasting disease into their souls. 'Vay-teen' means 'and he gave'. 'La-hem' means 'to them'. 'Sheh-el-a-tam' is a combination of 'sheh' (that/what) and 'el-a-tam' (their asking/request). 'Vay-shah-lach' means 'and he sent'. 'Ra-zon' means 'a wasting, hunger, leanness'. 'Be-naf-sham' means 'in their souls'.
[PSA.106.16] They were envious of Moses in the camp, and Aaron was set apart as holy to Yahveh. [§]
vay-kan-u lə-mo-sheh bah-mah-khan-eh lə-ah-ah-ron qə-dosh Yah-veh.
This verse describes envy towards Moses within the camp and states that Aaron is set apart as holy to Yahveh. 'Vay-kan-u' means 'they were envious'. 'Lə-mo-sheh' means 'to Moses'. 'Bah-mah-khan-eh' means 'in the camp'. 'Lə-ah-ah-ron' means 'to Aaron'. 'Qə-dosh' means 'holy' or 'set apart'. 'Yah-veh' is the personal name of God.
[PSA.106.17] The earth opened and swallowed Dathan, and it covered upon the assembly of Abiram. [§]
tif-tah-eh-rets vatee-vlah dah-tahn vateh-kahs al-ah-daht ah-vee-rahm
This verse describes the earth opening up and swallowing Dathan, and covering the assembly of Abiram. 'Tif-tah' means 'open', 'erets' means 'earth', 'vateevlah' means 'and it swallowed', 'dathan' is a proper name, 'vateh-kahs' means 'and it covered', 'al' means 'upon', 'adat' means 'assembly', and 'avirahm' is another proper name. The structure follows a verb-object-conjunction-verb-object pattern.
[PSA.106.18] And a fire burned in their congregation, a flame blazing against the wicked ones. [§]
va-tee-va-air-esh ba-ah-daht-ahm leh-ha-vah teh-lah-het reh-shah-eem
This verse describes a fire consuming a congregation of wicked people. 'Va-tee-va-air' means 'and it burned'. 'Esh' means 'fire'. 'Ba-ah-daht-ahm' means 'in the congregation/assembly'. 'Leh-ha-vah' means 'a flame'. 'Teh-lah-het' means 'blazing/flaming'. 'Reh-shah-eem' means 'the wicked ones'. The verse depicts a consuming fire directed toward a group identified as wicked.
[PSA.106.19] They made a calf at Horeb, and they prostrated themselves to an image. [§]
ya'asu-egal b'chorev va-yishtachavu l'massecha.
This verse describes the Israelites making a calf and worshipping an image. "ya'asu" means "they made". "egal" means "calf". "b'chorev" means "at Horeb". "va-yishtachavu" means "and they prostrated themselves". "l'massecha" means "to an image".
[PSA.106.20] And they exchanged their glory for the form of an ox eating grass. [§]
va-ya-mee-roo et-kvo-dam be-tav-neet shor o-chel es-sev
This verse describes a substitution or exchange. 'Vayamiroo' means 'and they exchanged'. 'Et-kvodam' means 'their glory'. 'Be-tavneet' means 'in the form of'. 'Shor' means 'ox' or 'bull'. 'Ochel' means 'eating'. 'Es-sev' means 'grass'. The verse details a replacement of divine glory with the image of an ox consuming vegetation.
[PSA.106.21] They forgot God, their savior, the one who does great deeds in Egypt. [§]
shakh-khu el mo-shi-ahm o-seh g'do-loht b'mitz-raim
This verse describes a forgetting of God, the savior, who performed great deeds in Egypt. 'Shakh-khu' means 'they forgot'. 'El' refers to God. 'Mo-shi-ahm' refers to 'their savior'. 'O-seh' means 'one who does' or 'doer'. 'G'do-loht' means 'great deeds'. 'B'mitz-raim' means 'in Egypt'.
[PSA.106.22] Wonderful deeds in the land of Cham, awe-inspiring things upon the Sea of Suf. [§]
Nifla'ot be'eretz Cham, nor'ot al-yam-Suf.
Nifla'ot is the plural form of 'nifel', meaning 'wonderful deeds' or 'miracles'. Be'eretz means 'in the land of'. Cham is a proper noun, a land name. Nor'ot is the plural form of 'norah', meaning 'terrible things' or 'awe-inspiring deeds'. Al-yam means 'upon the sea'. Suf is a proper noun, the name of a sea.
[PSA.106.23] And He said to destroy them, were it not for Moses, His chosen one, who stood in the breach before Him, to turn back His wrath from destroying. [§]
vayomer lehashmidam lulei moshe bechiro amad baperetz lefanav lehashiv chamato mehashchit.
This verse describes a situation where God intended to destroy the people, but Moses intervened. Let's break down the components: 'vayomer' means 'and He said'; 'lehashmidam' means 'to destroy them'; 'lulei' means 'were it not for'; 'moshe' is 'Moses'; 'bechiro' means 'His chosen one'; 'amad' means 'stood'; 'baperetz' means 'in the breach'; 'lefanav' means 'before Him'; 'lehashiv' means 'to turn back'; 'chamato' means 'His wrath'; 'mehashchit' means 'from destroying'.
[PSA.106.24] And they refused in a desired land, they did not believe to his word. [§]
va-yim-a-su be-e-retz che-me-da lo-he-e-mi-nu li-de-va-ro
This verse describes a rejection of a desirable land due to a lack of trust in the word of God. "Va-yim-a-su" means "and they refused". "Be-e-retz" means "in the land". "Che-me-da" means "desired" or "pleasant". "Lo-he-e-mi-nu" means "they did not believe". "Li-de-va-ro" means "to his word".
[PSA.106.25] They stirred up anger within their tents, and they did not listen to the voice of Yahveh. [§]
vay-ree-gah-noo be-ah-holei-hem lo sham-oo be-kol Yahveh
This verse describes a people who angered within their tents and did not listen to the voice of Yahveh. 'Vayregnu' means they angered or stirred up strife. 'Be'aholeihem' means 'in their tents'. 'Lo sham'oo' means 'they did not hear' or 'they did not listen'. 'Bekol Yahveh' means 'to the voice of Yahveh'.
[PSA.106.26] And he lifted his hand against them, to cause them to fall in the wilderness. [§]
va-yee-sah yah-doh lah-hem leh-haf-eel oh-tam bah-mid-bar
This verse describes someone lifting their hand against a group of people with the intent to cause them to fall in the wilderness. 'Va-yee-sah' means 'and he lifted'. 'Yah-doh' means 'his hand'. 'Lah-hem' means 'to them'. 'Leh-haf-eel' means 'to cause to fall'. 'Oh-tam' means 'them'. 'Bah-mid-bar' means 'in the wilderness'.
[PSA.106.27] And to scatter their seed among the nations, and to scatter them in the lands. [§]
u-le-ha-feel zar-ahm ba-go-yeem u-le-za-roh-tahm ba-ar-a-tzot.
This verse describes a scattering. 'U' is a conjunction meaning 'and'. 'Le-ha-feel' means 'to cause to fall' or 'to scatter'. 'Zar-ahm' is 'their seed'. 'Ba-go-yeem' means 'among the nations'. 'U' is again 'and'. 'Le-za-roh-tahm' means 'to scatter them'. 'Ba-ar-a-tzot' means 'in the lands'.
[PSA.106.28] And they clung to the Lord Baal Peor, and they ate sacrifices of the dead. [§]
va-yitzam-du le-va-al pe-or va-yo-khlu ziv-hei me-tim
This verse describes the Israelites clinging to Baal Peor and eating the sacrifices of the dead. 'Va-yitzam-du' means 'and they clung'. 'Le-va-al pe-or' means 'to Baal Peor'. 'Va-yo-khlu' means 'and they ate'. 'Ziv-hei me-tim' means 'sacrifices of the dead'.
[PSA.106.29] And they angered the Gods with their deeds, and a plague burst forth in them. [§]
va-yakh-ee-soo beh-mah-ah-leh-heem va-tee-frotz bah-heem mah-geh-fah
This verse describes a cause and effect relationship. 'Va-yakh-ee-soo' means 'and they angered'. 'Beh-mah-ah-leh-heem' is 'with their deeds'. 'Va-tee-frotz' means 'and it burst forth'. 'Bah-heem' means 'in them'. 'Mah-geh-fah' means 'a plague'. The verse describes people provoking the Gods with their actions, and as a result, a plague broke out among them.
[PSA.106.30] And Phinehas stood and interceded, and the plague stopped. [§]
Va-ya-omed Pin-chas va-yif-allel va-te-atzar ha-ma-ge-fah.
This verse describes Phinehas acting to halt a plague. 'Va-ya-omed' means 'and he stood'. 'Pin-chas' is the proper name Phinehas. 'Va-yif-allel' means 'and he interceded/prayed'. 'Va-te-atzar' means 'and it ceased/stopped'. 'Ha-ma-ge-fah' means 'the plague'.
[PSA.106.31] And it was counted to him as righteousness for generations forever. [§]
va-teh-khash-ev lo li-tsed-ah-kah le-dor va-dor ad-o-lam
This verse describes something being counted as righteousness for generations to come, forever. 'Va-teh-khash-ev' means 'and it was counted'. 'Lo' is 'to him'. 'Li-tsed-ah-kah' means 'as righteousness'. 'Le-dor va-dor' means 'for generation and generation', or 'for generations'. 'Ad-o-lam' means 'until forever', or 'forever'.
[PSA.106.32] And they provoked the Gods at the waters of Meribah, and it displeased Yahveh because of them. [§]
va-yak-tzee-foo al-may mee-ree-vah va-yeh-rah le-mo-sheh ba-ah-voo-rahm
This verse describes the people provoking God at the waters of Meribah, and God's displeasure with Moses because of them. 'Yak-tzee-foo' means 'they provoked.' 'May mee-ree-vah' refers to 'the waters of Meribah.' 'Yeh-rah' means 'to fear,' but in this context indicates displeasure. 'Ba-ah-voo-rahm' means 'because of them.'
[PSA.106.33] For they rebelled against the spirit, and he expressed it with his lips. [§]
ki-him-ru et-ru-cho va-yab-teh bish-fa-tav
This verse describes a rebellion against God's spirit, manifested through speech. 'Ki' means 'for' or 'because'. 'Himru' is a verb meaning 'they rebelled'. 'Et' is a grammatical particle marking the direct object. 'Ruacho' means 'spirit'. 'Va-yabteh' means 'and he expressed' or 'and he brought forth'. 'Bishfatav' means 'with his lips'.
[PSA.106.34] They did not destroy the nations that Yahveh said to them. [§]
lo-hishmidu et-ha-amim asher amar Yahveh lahem.
This verse describes a failure to completely destroy the nations as Yahveh commanded. 'Lo' means 'not'. 'Hishmidu' is a verb meaning 'they destroyed'. 'Et' is a grammatical marker indicating the direct object. 'Ha-amim' means 'the nations'. 'Asher' means 'that' or 'which'. 'Amar' means 'said'. 'Yahveh' is the proper name of God. 'Lahem' means 'to them'.
[PSA.106.35] And they mixed with the nations, and they learned their deeds. [§]
va-yit-ar-vu bah-go-yim va-yil-me-du ma-a-sei-hem
This verse describes a mingling and learning process. "va-yit-ar-vu" means 'and they mixed'. "bah-go-yim" means 'with the nations'. "va-yil-me-du" means 'and they learned'. "ma-a-sei-hem" means 'their deeds'. The verse describes a people intermingling with other nations and adopting their practices.
[PSA.106.36] And they served their idols, and those idols became a snare to them. [§]
va-ya-av-du et-a-tza-vei-hem va-yi-hyu la-hem le-mo-kesh
This verse describes a people serving their idols, and those idols becoming a snare to them. 'va-ya-av-du' means 'and they served'. 'et' is a grammatical marker. 'a-tza-vei-hem' means 'their idols'. 'va-yi-hyu' means 'and they became'. 'la-hem' means 'to them' or 'for them'. 'le-mo-kesh' means 'a snare' or 'a trap'.
[PSA.106.37] And they sacrificed their sons and their daughters to the demons. [§]
vayizb'chu et-beneihem ve'et-benoteihem lashedim
This verse describes a practice of sacrificing children. 'Vayizb'chu' means 'and they sacrificed'. 'Et-beneihem' means 'their sons', with 'et' being an accusative marker. 'Ve'et-benoteihem' means 'and their daughters'. 'Lashedim' means 'to the demons'.
[PSA.106.38] And they poured out innocent blood, the blood of their sons and their daughters, which they sacrificed to the idols of Canaan, and the land was defiled with blood. [§]
vayishpekhoo dam naki dam-beneihem ubnoteihem asher zivchu laatzavei kenaan vatachanef haaretz badamim
This verse describes the shedding of innocent blood, specifically the blood of their sons and daughters, as a result of sacrificing to the idols of Canaan. It states that the land was defiled by this blood.
[PSA.106.39] And they defiled themselves by their deeds, and were unfaithful in their acts. [§]
va-yit-me-oo be-ma-a-say-hem va-yiz-nu be-ma-al-lay-hem
This verse describes actions that defile or pollute and acts of unfaithfulness. 'vayitmeu' comes from the root 'tame', meaning to be impure, defiled, or polluted. 'bemaaseihem' means 'in their deeds' or 'by their actions'. 'vayiznu' comes from the root 'zanah', meaning to commit adultery, be unfaithful, or go astray. 'bemaaleleihem' means 'in their dealings' or 'by their acts'.
[PSA.106.40] And Yahveh burned with anger toward his people, and he abhorred his inheritance. [§]
Va-yichar-af Yahveh be-ammo va-yita'ev et-nachalato.
This verse describes Yahveh's anger and disgust. 'Va-yichar-af' means 'and burned with anger'. 'Yahveh' is the proper name of God. 'Be-ammo' means 'with his people'. 'Va-yita'ev' means 'and abhorred'. 'Et-nachalato' means 'his inheritance', referring to the land given to Israel.
[PSA.106.41] And He gave them into the hand of nations, and their enemies ruled over them. [§]
va-yit-neim be-yad-go-yim va-yim-sh’lu ba-hem so-nei-hem
This verse describes God giving people into the hand of nations, and their enemies ruling over them. 'vayitnem' is a verb meaning 'He gave'. 'beyad' means 'in the hand of'. 'goyim' means 'nations'. 'vayimsh’lu' means 'they ruled'. 'bahem' means 'over them'. 'soneihem' means 'their haters', or 'their enemies'.
[PSA.106.42] Their enemies oppressed them, and they submitted under their power. [§]
vayilchatzum oyveihem vayikna'u tachat yadam
This verse describes a situation where enemies oppressed a people and they submitted under their power. "vayilchatzum" means they oppressed. "oyveihem" means their enemies. "vayikna'u" means they humbled themselves or submitted. "tachat yadam" means under their hand, or power.
[PSA.106.43] Many times He will save them, and they will rebel in their plans, and Yahveh will crush them in their iniquity. [§]
pe-ah-meem rah-bote yat-zee-lem veh-hem-mah yam-roo bah-ah-tzah-tam vah-yah-mo-koo bah-ah-vohn-am
This verse describes a recurring pattern of deliverance and rebellion. 'Pe-ah-meem rah-bote' means 'many times'. 'Yat-zee-lem' means 'he will save them'. 'Veh-hem-mah' means 'and they'. 'Yam-roo' means 'they will rebel'. 'Bah-ah-tzah-tam' means 'in their counsel/plans'. 'Vah-yah-mo-koo' means 'and He will crush'. 'Bah-ah-vohn-am' means 'in their iniquity/wickedness'. The 'He' is implied, referring to Yahveh.
[PSA.106.44] And Yahveh saw their distress and heard the sound of their cry. [§]
va-yar ba-tsar la-hem be-shamo-o et-rin-na-tam
This verse describes God seeing the distress of the Israelites in Egypt and hearing their cry. 'Va-yar' means 'and he saw.' 'Ba-tsar' means 'in the distress.' 'La-hem' means 'to them.' 'Be-shamo-o' means 'in his hearing.' 'Et-rin-na-tam' means 'the sound of their cry.' The subject, 'he,' is understood to be Yahveh.
[PSA.106.45] And He remembered His covenant to them, and He regretted due to the abundance of His lovingkindness. [§]
va-yiz-kor la-hem bə-ri-to, va-yi-na-ḥem kə-rov ḥă-sa-dav.
This verse describes God remembering His covenant and then regretting, or being moved to compassion, due to the abundance of His lovingkindness. 'Vayizkor' means 'and He remembered'. 'Lahem' means 'to them'. 'Brito' means 'His covenant'. 'Vayinachem' means 'and He regretted' or 'and He was moved to compassion'. 'Kerov' means 'abundance' or 'greatness'. 'Hasadav' means 'His lovingkindness'.
[PSA.106.46] And He gave them to compassion before all their captors. [§]
va-yit-ten o-tam le-ra-cha-mim li-fnei kol-sho-vei-hem.
This verse describes God giving people over to compassion before their captors. "va-yit-ten" means 'and He gave'. "o-tam" means 'them'. "le-ra-cha-mim" means 'to compassion'. "li-fnei" means 'before'. "kol" means 'all'. "sho-vei-hem" means 'their captors'.
[PSA.106.47] Save us, Yahveh, our Gods, and gather us from among the nations to give thanks to your holy name, to praise with your praise. [§]
ho-shee-ay-nu | yah-veh eh-lo-hay-nu ve-kab-tseh-nu mee-han-go-yeem le-ho-dot le-shem kah-desh-kha le-hishtah-bay-ach be-teh-hee-lah-teh-kha
This verse is a plea for salvation and gathering from exile, with the purpose of giving thanks and praise to the holy name. 'Hosheenoo' is an imperative, meaning 'save us'. 'Yehovah' is the proper name of God. 'Eloheinu' is 'our Gods'. 'VeKabtzenu' means 'and gather us'. 'Mee-han-goyim' means 'from the nations'. 'Lehodot' means 'to give thanks'. 'LeShem' means 'to the name'. 'Kadosh' means 'holy'. 'Lehishtabayach' means 'to praise'. 'Bitehilatecha' means 'with your praise'.
[PSA.106.48] Blessed is Yahveh, the Gods of Israel, from eternity and to eternity. And all the people said, "Amen." Praise Yah. [§]
Baruch Yahveh Elohim yisrael min haolam ve'ad haolam ve'amar kol ha'am amen hallelu Yah
This verse is a blessing and praise. "Baruch" means blessed. "Yahveh" is the proper name of God. "Elohim" refers to the Gods. "Yisrael" is Israel. "Min haolam ve'ad haolam" means from the world and until the world, or from eternity to eternity. "Ve'amar kol ha'am" means and all the people said. "Amen" is a declaration of truth or agreement. "Hallelu Yah" means praise Yah.
PSA.107
[PSA.107.1] Give thanks to Yahveh, for He is good, for His lovingkindness is everlasting. [§]
ho-du la-yah-veh ki-tov ki le-o-lam chas-do
This verse is a call to give thanks to Yahveh because of His goodness and His everlasting lovingkindness. 'Hodu' is an imperative form meaning 'give thanks'. 'La-Yahveh' means 'to Yahveh'. 'Ki' means 'because'. 'Tov' means 'good'. 'Le-olam' means 'forever' or 'everlasting'. 'Chasdo' means 'His lovingkindness'.
[PSA.107.2] The redeemed ones will say, "The Gods, who redeemed them from the hand of the adversary." [§]
Yo-mer-oo geh-oo-lay Yeh-veh ah-sher geh-ah-lam mee-yad tzahr.
This verse contains several key terms. "Yo-mer-oo" means 'they will say'. "Geh-oo-lay" translates as 'redeemed ones'. "Yeh-veh" is the proper name of God. "Ah-sher" means 'who' or 'that which'. "Geh-ah-lam" means 'redeemed them'. "Mee-yad" means 'from the hand of'. "Tzahr" means 'adversary' or 'distresser'. The verse describes the redeemed ones speaking about who has redeemed them from their adversary.
[PSA.107.3] From lands they gather, from the east and from the west, from the north and from the south. [§]
oo-may-ah-rah-tzot kib-tzahm mee-meez-rahkh oo-mee-mah-ah-rav mee-tzah-pon oo-mee-yahm.
This verse describes a gathering of people from all directions. "oomay-ah-rah-tzot" means "from lands". "kib-tzahm" means "they gather". "meemeezrahkh" means "from the east". "oomay-ah-rav" means "from the west". "meetzah-pon" means "from the north". "oomaym" means "from the south".
[PSA.107.4] They wandered in the wilderness, in a desolate way; they did not find a city for a dwelling. [§]
ta'u bamidbar bishimon darech, ir moshav lo matzau.
This verse describes wandering in the wilderness and not finding a place to settle. 'ta'u' means 'they wandered'. 'bamidbar' means 'in the wilderness'. 'bishimon' means 'in desolation'. 'darech' means 'a way'. 'ir' means 'a city'. 'moshav' means 'a dwelling'. 'lo matzau' means 'they did not find'.
[PSA.107.5] They are hungry, they are also thirsty. Their person will be wrapped in them. [§]
re-eh-veem gam-tsme-eem naf-sham ba-hem tit-ah-taf.
This verse describes a state of extreme need and suffering. "re-eh-veem" means hungry. "gam" means also. "tsme-eem" means thirsty. "naf-sham" means their soul or person. "ba-hem" means in them or among them. "tit-ah-taf" means you will wrap or cover.
[PSA.107.6] And they cried out to Yahveh in their distress, and He will save them from their troubles. [§]
vayitzeaku el-Yahveh ba-tzar lahem mimetzukotehem yatzileim.
This verse describes people crying out to Yahveh during distress and being saved from their troubles. 'Vayitzeaku' means 'and they cried out'. 'El-Yahveh' means 'to Yahveh'. 'Ba-tzar' means 'in the distress'. 'Lahem' means 'to them'. 'Mimetzukotehem' means 'from their distresses'. 'Yatzileim' means 'He will save them'.
[PSA.107.7] And the Gods guided them on a straight path to walk to a city of habitation. [§]
va-yad-ri-chem be-deh-rech yesh-a-rah la-lech-et el-eer mo-shav
This verse describes God guiding a people along a straight path toward an inhabited city. 'Va-yad-ri-chem' means 'and He guided them'. 'Be-deh-rech' means 'in a way/path'. 'Yesh-a-rah' means 'straight'. 'La-lech-et' means 'to walk/go'. 'El-eer' means 'to the city'. 'Mo-shav' means 'dwelling/seat/habitation'.
[PSA.107.8] They will confess to Yahveh His lovingkindness, and His wonders to the children of man. [§]
yo-doo la-yeh-veh chas-do vee-nif-la-o-tav lee-v-nei ah-dahm
This verse consists of several parts. "yodu" is a verb meaning "they will confess" or "they will praise". "la-Yahveh" means "to Yahveh". "chasdo" means "His lovingkindness". "ve" means "and". "niflaotav" means "His wonders". "livnei adam" means "to the children of man".
[PSA.107.9] For He satisfies the yearning soul, and He fills the hungry soul with good. [§]
kee-his-bee-ah nefesh shoh-keh-kah veh-nefesh reh-eh-vah mee-leh-toh-v
This verse speaks of God satisfying the soul that yearns and filling the hungry soul with good things. "Hisbi'ah" is a verb meaning "He satisfies". "Nefesh" means "soul" or "life". "Shoqeqah" describes something that is thirsty or yearning. "Re'evah" means hungry. "Meleh" means to fill. "Tov" means good.
[PSA.107.10] The dwellers in darkness and the shadow of death, the prisoners of affliction and iron. [§]
yosh-bay khosh-ekh v’tsal-mah-vet a-see-ray o-nee u-var-zel
This verse describes people in a state of darkness and the shadow of death, imprisoned by affliction and iron. ‘yosh-bay’ means ‘dwellers’ or ‘inhabitants’. ‘khosh-ekh’ means ‘darkness’. ‘tsal-mah-vet’ means ‘shadow of death’. ‘a-see-ray’ means ‘prisoners’ or ‘bound’. ‘o-nee’ means ‘affliction’ or ‘poverty’. ‘u-var-zel’ means ‘and iron’.
[PSA.107.11] For they rebelled against the words of God, and they despised the advice of God Most High. [§]
ki-him-ru im-rei-el va-at-sat el-yon na-atzu
This verse contains several key names and words. "ki" means "for" or "because". "him-ru" is a verb meaning "they rebelled". "im-rei" means "words of". "el" means "God". "va" is a conjunction meaning "and". "at-sat" means "council" or "advice". "el-yon" means "God Most High". "na-atzu" means "they despised". Therefore, the verse describes a rebellion against the words of God and a despising of the advice of God Most High.
[PSA.107.12] And they were humbled by the labor of their hearts, they failed, and there was no helper. [§]
va-yakh-ne ba-a-mal li-vam, kas-lu ve-ein o-zer.
This verse describes people being subdued by the labor of their hearts, failing, and lacking a helper. 'Yakh-ne' means to subdue or to humble. 'Ba-a-mal' means 'by the labor'. 'Li-vam' means 'of their heart'. 'Kas-lu' means to fail or to be weak. 'Ve-ein' means 'and there is not'. 'O-zer' means a helper or one who assists.
[PSA.107.13] And they cried out to Yahveh in the distress to them, from their difficulties he will deliver them. [§]
va-yiz-a-ku el-Yeh-veh ba-tzar la-hem mi-metz-u-koh-tei-hem yo-shi-em
This verse describes a people crying out to Yahveh in their distress, and Yahveh delivering them from their difficulties. 'Va-yiz-a-ku' means 'and they cried out'. 'El' means 'to' and is followed by 'Yeh-veh', the name of God. 'Ba-tzar' means 'in the distress'. 'La-hem' means 'to them'. 'Mi-metz-u-koh-tei-hem' means 'from their difficulties'. 'Yo-shi-em' means 'he will deliver them'.
[PSA.107.14] He will bring them out of darkness and the shadow of death, and He will break their bonds. [§]
yo-tzee-em may-kho-shek ve-tzal-ma-vet oo-mos-ro-tay-hem ye-na-tehk
This verse describes God bringing people out of darkness and the shadow of death, and breaking their bonds. Let's break down each element: 'yo-tzee-em' means 'He will bring out', 'may-kho-shek' means 'from darkness', 've-tzal-ma-vet' means 'and the shadow of death', 'oo-mos-ro-tay-hem' means 'and their bonds', and 'ye-na-tehk' means 'He will break'.
[PSA.107.15] They will confess to Yahveh His lovingkindness, and His wonders to the children of man. [§]
yo-doo la-yeh-veh chas-do vee-nif-la-o-tav lee-v-nei ah-dahm
This verse consists of several parts. "yodu" is a verb meaning "they will confess" or "they will praise". "la-Yahveh" means "to Yahveh". "chasdo" means "His lovingkindness". "ve" means "and". "niflaotav" means "His wonders". "livnei adam" means "to the children of man".
[PSA.107.16] For He broke the doors of bronze and severed the bars of iron. [§]
ki-shiv-bar dal-tot ne-choshet u-vri-chei bar-zel gid-da
This verse describes God breaking through gates of bronze and bars of iron. 'ki' means 'for' or 'because'. 'shiv-bar' means 'he broke'. 'dal-tot' is 'doors' (plural). 'ne-choshet' means 'bronze'. 'u' means 'and'. 'vri-chei' means 'bolts' or 'bars' (plural). 'bar-zel' means 'iron'. 'gid-da' means 'he cut off' or 'he severed'.
[PSA.107.17] Foolish people suffer from the path of their transgression and from their iniquities they will be afflicted. [§]
’evilim miderech pish’am ume’avonotehem yita’annu.
’evilim means foolish people. miderech means from the way or path. pish’am means their transgression. ume’avonotehem means and from their iniquities. yita’annu means they will be afflicted or suffer.
[PSA.107.18] All food their selves loathe, and they reached to the gates of death. [§]
kal-okhel teta'ev nafsham va-yagiu ad-sha'arei mavet.
This verse describes a situation where people are disgusted by all food and are brought to the gates of death. 'Kal' means 'all'. 'Okhel' means 'food'. 'Teta'ev' means 'to abhor, to loathe'. 'Nafsham' means 'their souls/selves'. 'Va-yagiu' means 'and they reached'. 'Ad' means 'to, until'. 'Sha'arei' means 'gates of'. 'Mavet' means 'death'.
[PSA.107.19] And they cried out to Yahveh in the distress to them, from their difficulties he will deliver them. [§]
va-yiz-a-ku el-Yeh-veh ba-tzar la-hem mi-metz-u-koh-tei-hem yo-shi-em
This verse describes a people crying out to Yahveh in their distress, and Yahveh delivering them from their difficulties. 'Va-yiz-a-ku' means 'and they cried out'. 'El' means 'to' and is followed by 'Yeh-veh', the name of God. 'Ba-tzar' means 'in the distress'. 'La-hem' means 'to them'. 'Mi-metz-u-koh-tei-hem' means 'from their difficulties'. 'Yo-shi-em' means 'he will deliver them'.
[PSA.107.20] He will send his word and heal them, and he will deliver from their corruptions. [§]
yish-lahh dev-ah-roh veh-yeer-pah-em vee-yah-mal-let meesh-khit-toh-tahm.
This verse describes God sending his word to heal and deliver. 'Yishlah' means 'he will send'. 'Devaro' means 'his word'. 'Ve' means 'and'. 'Yirpaem' means 'he will heal them'. 'Vimalltet' means 'and he will deliver'. 'Mishchitotam' means 'from their corruptions/destruction'.
[PSA.107.21] Give thanks to Yahveh for His kindness, and His wonders to humankind. [§]
yodu la-yahveh chasdo ve-niflaotav livne adam
This verse consists of several parts. "yodu" is the imperative plural form of the verb "to give thanks". "la-yahveh" means "to Yahveh". "chasdo" means "His kindness". "ve-niflaotav" means "and His wonders". "livne adam" means "to the sons of man", or "to humankind". Therefore, the verse is a call for humankind to give thanks to Yahveh for His kindness and wonders.
[PSA.107.22] And they will sacrifice sacrifices of thanksgiving, and they will recount His deeds with singing. [§]
ve-yiz-beh-zoo ziv-hay toh-dah vee-sah-peh-roo mah-ah-sah-yeev beh-ree-nah
This verse describes offering sacrifices of thanksgiving and recounting God's deeds with singing. "V" is a conjunction meaning "and". "yiz-beh-zoo" means "they will sacrifice". "ziv-hay" means "sacrifices". "toh-dah" means "thanksgiving". "vee" means "and". "sah-peh-roo" means "they will recount". "mah-ah-sah-yeev" means "His deeds". "beh-ree-nah" means "with singing".
[PSA.107.23] Those who go down to the sea in ships are those who do work in many waters. [§]
yoredei ha-yam ba-oniyot osei melakha be-mayim rabbim
This verse describes those who go down to the sea in ships, who do work in great waters. "yoredei" means 'those who go down', "ha-yam" means 'the sea', "ba-oniyot" means 'in ships', "osei" means 'those who do', "melakha" means 'work', "be-mayim" means 'in waters', and "rabbim" means 'many'.
[PSA.107.24] They saw the works of Yahveh and his wonders in the deep. [§]
hem-mah raw ma-aseh Yahveh ve-nif-le-o-tav bim-tsu-lah.
This verse describes people witnessing the works and wonders of Yahveh in the deep. 'Hemmah' is 'they'. 'Raw' means 'saw'. 'Maaseh' is 'works'. 'Yahveh' is the proper name of God. 'Ve' means 'and'. 'Nifleotav' is 'his wonders'. 'Bimtsulah' is 'in the deep'.
[PSA.107.25] And he said, and he commanded a spirit of a storm, and its waves were lifted up. [§]
vayomer vayya'amed ruach se'arah vattromeem galav
This verse describes a divine act of commanding a storm. "vayomer" means "and he said". "vayya'amed" means "and he stood" or "and he commanded". "ruach se'arah" means "spirit of a storm". "vattromeem" means "and it lifted up". "galav" means "its waves". Given the context, 'he' refers to God and the verse describes God commanding a storm, causing its waves to rise.
[PSA.107.26] Let the heavens ascend and let the deeps descend. Their being surges with evil. [§]
Ya'alu shamayim yirdu tehomot nafsham bera'ah titmogag.
This verse describes a state of great distress and turmoil. "Ya'alu" means 'they ascend' or 'let them ascend'. "Shamayim" means 'the heavens'. "Yirdu" means 'they descend' or 'let them descend'. "Tehomot" means 'the deeps' or 'the abysses'. "Nafsham" means 'their soul' or 'their being'. "Bera'ah" means 'in wickedness' or 'with evil'. "Titmogag" means 'it will surge' or 'it will be tumultuous'. The verse speaks of a situation where the heavens rise up and the deeps descend, and the soul is filled with wickedness and turmoil.
[PSA.107.27] They will reel and stagger like a drunkard, and all of their wisdom will be swallowed up. [§]
ya-kho-goo ve-ya-no-oo ka-shik-kor ve-chol khakh-ma-tam tit-ba-lah
This verse describes a state of instability and loss of wisdom. "Yachogu" means they will reel or whirl. "Yanou" means they will stagger or totter. "Kashikkor" means like a drunkard. "Chol khakhmatam" means all of their wisdom. "Titbala" means it will be swallowed up or perish.
[PSA.107.28] They cried out to Yahveh in distress to them, and from their troubles He will bring them out. [§]
vayitz’aku el-yahveh batzar lahem umim’tzukoteihem yotzie’em
This verse describes people crying out to Yahveh during distress and Yahveh delivering them from their troubles. 'Vayitz'aku' means 'they cried out'. 'El-yahveh' means 'to Yahveh'. 'Batzar lahem' means 'in distress to them'. 'Umim’tzukoteihem yotzie’em' means 'and from their troubles He will bring them out'.
[PSA.107.29] God established a storm to silence, and their waves were subdued. [§]
ya-kem se-a-rah lid-ma-mah, va-yech-shu gal-lei-hem.
This verse describes God calming a storm. "Yakem" means to establish or set up. "Se'arah" means a storm. "Lidmamah" means to stillness or silence. "Vayechi" means and he was silent, or subdued. "Gal'eihem" means their waves.
[PSA.107.30] And they rejoiced because they are silent, and they regretted it towards the desire of their heart. [§]
vayis’m’chu ki-yishtoqu vayanchem el-mechoz cheftsam
This verse describes people rejoicing because they are silent, and then regretting it towards the desire of their heart. ‘Vayis’m’chu’ means ‘and they rejoiced.’ ‘Ki-yishtoqu’ means ‘because they are silent.’ ‘Vayanchem’ means ‘and they regretted.’ ‘El-mechoz cheftsam’ means ‘towards the desire of their heart.’
[PSA.107.31] They will confess to Yahveh His lovingkindness, and His wonders to the children of man. [§]
yo-doo la-yeh-veh chas-do vee-nif-la-o-tav lee-v-nei ah-dahm
This verse consists of several parts. "yodu" is a verb meaning "they will confess" or "they will praise". "la-Yahveh" means "to Yahveh". "chasdo" means "His lovingkindness". "ve" means "and". "niflaotav" means "His wonders". "livnei adam" means "to the children of man".
[PSA.107.32] And they will exalt him in an assembly of people, and in a seat of elders they will praise him. [§]
vee-rom-moh-hoo bee-keh-hal-ahm oo-veh-moh-shahv zek-eh-neem yeh-hal-loh-hoo
This verse describes praising Yahveh. "Vee-rom-moh-hoo" means "and they will exalt him". "Bee-keh-hal-ahm" means "in an assembly of people". "Oo-veh-moh-shahv zek-eh-neem" means "and in a seat of elders". "Yeh-hal-loh-hoo" means "they will praise him".
[PSA.107.33] He will set rivers to desert, and the outlets of water to thirst. [§]
ya-sem ne-ha-rot le-mid-bar oo-mo-tza-ei ma-yim le-tzi-ma-on
This verse describes a consequence of wrongdoing, where God alters natural resources to create hardship. "yasem" means "He will set" or "He will place". "neharot" means "rivers". "lemidbar" means "to desert". "umotzaei" means "and the outlets". "mayim" means "of water". "letzimahon" means "to thirst". The verse describes God changing rivers into deserts and sources of water into thirst.
[PSA.107.34] The land yields produce for salt, devastated by those dwelling in it. [§]
eretz peri limelechah merahat yoshvei bah
This verse describes a land yielding produce for salt, devastated by its inhabitants. 'Eretz' means land. 'Peri' means fruit or produce. 'Limelechah' is related to salt. 'Merahat' means devastation or ruin. 'Yoshvei bah' means those dwelling in it.
[PSA.107.35] He will set the wilderness to a pool of water, and the arid land to sources of water. [§]
ya-sem mid-bar la-ag-am-mayim ve-eretz tzi-yah le-mo-tsa-ei mayim
This verse describes a transformation brought about by the divine power. ‘Yasem’ means ‘He will set’ or ‘He will place’. ‘Midbar’ means ‘wilderness’ or ‘desert’. ‘La’ag-am-mayim’ means ‘to a pool of water’. ‘Ve’ is ‘and’. ‘Eretz’ means ‘land’ or ‘earth’. ‘Tziyah’ means ‘arid’ or ‘dry’. ‘Le-mo-tsa-ei mayim’ means ‘to findings of water’ or ‘to sources of water’. The verse depicts a reversal of natural conditions, changing barren places into sources of water.
[PSA.107.36] And the hungry ones sat there, and they established a city of dwelling. [§]
va-yo-shev sham re-ei-vim va-yi-khon-nu ir mo-shav
This verse describes people settling in a place and building a city. ‘va-yo-shev’ means ‘and he sat’ or ‘and they sat,’ implying settlement. ‘sham’ means ‘there.’ ‘re-ei-vim’ means ‘hungry ones’ or ‘famished.’ ‘va-yi-khon-nu’ means ‘and they established’ or ‘and they founded.’ ‘ir’ means ‘city.’ ‘mo-shav’ means ‘dwelling’ or ‘settlement’.
[PSA.107.37] And they sowed fields and they planted vineyards, and they produced fruit of grain. [§]
vayizre'u sadot vayitte'u keramim vayasu peri tevua
This verse describes actions taken after settling in a new land. 'Vayizre'u' means 'and they sowed'. 'Sadot' means 'fields'. 'Vayitte'u' means 'and they planted'. 'Keramim' means 'vineyards'. 'Vayasu' means 'and they made' or 'and they produced'. 'Peri' means 'fruit'. 'Tevua' means 'grain' or 'harvest'.
[PSA.107.38] And the Gods blessed them and they increased greatly, and their livestock will not be diminished. [§]
vayvarechem vayirbu meod uvehemtam lo yamit
This verse describes a blessing given, resulting in increase and abundance. 'Vayvarechem' is a verb meaning 'and blessed them'. 'Vayirbu' means 'and they increased'. 'Meod' means 'very much' or 'greatly'. 'Uvehemtam' means 'and their livestock'. 'Lo yamit' means 'will not decrease' or 'will not be diminished'.
[PSA.107.39] And they diminished and were weakened, from a restrainer of evil and sorrow. [§]
va-yim-tay-oo va-ya-sho-chu may-o-tzer ra-ah ve-ya-gon.
This verse describes a diminishing and weakening, coming from a restrainer of evil and sorrow. 'Va-yim-tay-oo' means 'and they diminished'. 'Va-ya-sho-chu' means 'and they were weakened'. 'Me-o-tzer' means 'from a restrainer'. 'Ra-ah' means 'evil'. 'Ve-ya-gon' means 'and sorrow'.
[PSA.107.40] The Gods pour contempt upon nobles, and He scattered them in a wasteland where no one steps. [§]
Shofek buz al-nedivim, va-yit'em b'tohu lo-darech.
This verse describes God pouring contempt upon nobles and scattering them in a wasteland. 'Shofek' means 'pouring'. 'Buz' means 'contempt'. 'Al' means 'upon'. 'Nedivim' means 'nobles'. 'Va-yit'em' means 'and He scattered'. 'B'tohu' means 'in a wasteland'. 'Lo-darech' means 'not stepped', implying a place untrodden or uninhabited.
[PSA.107.41] And He exalted the poor from my affliction, and He set families like sheep. [§]
vay-sah-gev ev-yohn may-oh-nee vah-yah-sem kah-tzohn mish-pah-hot
This verse contains several names and words requiring literal translation. "Vay-sah-gev" comes from the root word meaning to be high or exalted. "Ev-yohn" means poor or needy. "May-oh-nee" is 'from my affliction'. "Vah-yah-sem" is 'and He set'. "Kah-tzohn" means 'like sheep'. "Mish-pah-hot" means families or clans.
[PSA.107.42] Let the upright ones see and rejoice, and all iniquity has leaped at her mouth. [§]
yir'u yesharim veyismahu vechol avolah kaf'tzah piha
This verse contains several words that require literal translation. "Yir'u" is a verb meaning "let them see". "Yesharim" means "the upright ones". "Ve" is a conjunction meaning "and". "Yismahu" means "they will rejoice". "Chol" means "all". "Avolah" means "iniquity". "Kaf'tzah" means "it leaped". "Piha" means "her mouth". The verse describes a reaction to the upright seeing something, and iniquity rejoicing.
[PSA.107.43] Who is wise and keeps these things, and who understands the kindnesses of Yahveh? [§]
mee-khah-khahm veh-yeesh-mahr-eh-leh veh-yeet-boh-neh-noo khahs-deh-ee Yahveh.
This verse asks who is wise and keeps these things, and who understands the kindnesses of Yahveh. "Khah-khahm" means wise. "Yeesh-mahr" means to keep or guard. "Eh-leh" refers to 'these things'. "Yeet-boh-neh-noo" means to understand or consider. "Khas-deh-ee" means kindnesses or mercies. "Yahveh" is the proper name of God.
PSA.108
[PSA.108.1] A song, a psalm, belonging to David. [§]
shir mizmor ledavid
This phrase identifies the following text as a song, specifically a psalm, belonging to David. 'Shir' means song, 'mizmor' refers to a psalm (often associated with musical accompaniment), and 'ledavid' means 'to David' or 'belonging to David'.
[PSA.108.2] My heart is prepared, the Gods. I will sing and I will praise, even my glory. [§]
nakhon livi elohim ashira vaazamra af-kebodi.
This verse consists of several words. 'nakhon' means 'prepared' or 'firm'. 'liv' means 'my heart'. 'elohim' is a plural form meaning 'the Gods'. 'ashira' means 'I will sing'. 'vaazamra' means 'and I will praise'. 'af' means 'even' or 'also'. 'kebodi' means 'my glory'. The verse expresses a readiness of the heart to sing and praise the Gods, including one’s own glory.
[PSA.108.3] Awaken, the harp and lyre, for I will awaken the dawn. [§]
Ur-ah han-ne-vel ve-ki-nor a-eer-ah sha-char.
This verse commands awakening the harp and lyre, with the speaker intending to rouse the dawn. 'Ur-ah' is a command to awaken. 'Han-ne-vel' is 'the harp'. 'Ve' means 'and'. 'Ki-nor' is 'lyre'. 'A-eer-ah' means 'I will awaken'. 'Sha-char' means 'dawn'.
[PSA.108.4] I will thank you among the peoples, Yahveh, and I will sing praise to you, not among the nations. [§]
odeka ba'ammim, Yahveh, va'azammerka bal-ummim.
This verse consists of several components. "Odeka" means "I will thank." "Ba'ammim" means "among the peoples." "Yahveh" is the proper name of God. "Va'azammerka" means "and I will sing praise to you." "Bal-ummim" means "not among the nations."
[PSA.108.5] For great above the heavens is your lovingkindness, and to the clouds your faithfulness. [§]
ki-gadol me-al-shamayim chasdekha ve-ad-shchakim amittekha.
This verse contains several key terms. "Ki" means "for" or "because". "Gadol" means "great". "Me-al" means "above". "Shamayim" means "heavens". "Chasdekha" is a form of the word for "lovingkindness" or "mercy", with a possessive suffix indicating "your". "Ve" means "and". "Ad" means "to" or "even". "Shchakim" means "clouds". "Amittekha" is a form of the word for "truth" or "faithfulness", also with a possessive suffix indicating "your".
[PSA.108.6] Exalt yourself upon the heavens, the Gods, and upon all the earth is your glory. [§]
Ru-mah al-sha-mai-im Elo-him ve-al kol ha-a-retz ke-vo-deh-cha.
This verse consists of several parts. "Ru-mah" means to exalt or raise up. "al-sha-mai-im" means upon the heavens. "Elohim" is 'the Gods'. "ve" means and. "al kol ha-a-retz" means upon all the earth. "ke-vo-deh-cha" means your glory.
[PSA.108.7] For the sake of my beloved ones, save with your right hand and answer me. [§]
le-ma-an ye-chal-tzu-n ye-di-de-cha ho-shi-ah ye-min-cha va-a-neh-ni
This verse consists of several words. 'le-ma-an' means 'for the sake of' or 'in order that'. 'ye-chal-tzu-n' means 'they may be delivered'. 'ye-di-de-cha' means 'your beloved ones'. 'ho-shi-ah' means 'save'. 'ye-min-cha' means 'your right hand'. 'va-a-neh-ni' means 'and answer me'. The verse is a plea for deliverance and response.
[PSA.108.8] The Gods spoke in holiness, with joy I will divide Shechem, and I will measure out the valley of Sukkot. [§]
Elohim diber bekadosh, ea'loza achalkah Shechem veemek Sukkot amadded.
Elohim is the plural form of El, meaning 'the Gods'. Diber means 'spoke'. Bekadosh means 'in holiness'. Ea'loza is a noun meaning 'joy', used here as an adverb. Achalkah means 'I will divide'. Shechem and Sukkot are proper nouns referring to cities. Amadded means 'I will measure out'. This verse describes the Gods speaking in holiness and declaring the division and measurement of land.
[PSA.108.9] Gilead is mine, Manasseh is mine, and Ephraim is the strength of my head. Judah is my lawgiver. [§]
li Gilad li Menashe ve-Efrayim ma'oz roshi Yehudah mechokki.
This verse is a poetic declaration of tribal inheritance and strength. 'Gilad' and 'Menashe' are names of tribes. 'Efrayim' is another tribe, described as the strength of the speaker's head. 'Yehudah' is the tribe of Judah, described as the lawgiver.
[PSA.108.10] Moab is my washbasin, over Edom I will throw my sandal. Upon Philistia I will loudly proclaim my triumph. [§]
Mo'av | sir rakh'tsi al-Edom ash'likh na'ali alei-Pelesthet ethro'a.
This verse is a poetic declaration of dominance over Moab, Edom, and Philistia, using the imagery of discarding sandals and washing basins to symbolize contempt and subjugation. "Moab" and "Edom" are proper nouns referring to nations. "Pelesthet" is the ancient name for Philistia. "Sir" means a washbasin or pot. "Rakh'tsi" means my washbasin. "Al" means upon or over. "Edom" means Edom. "Ash'likh" means I will throw. "Na'ali" means my sandal. "Alei" means upon. "Pelesthet" means Philistia. "Ethro'a" means I will loudly proclaim or triumph.
[PSA.108.11] Who will lead me to a fortified city? Who will guide me to Edom? [§]
Mi yovileini ir mivtzar, mi nachani ad-Edom?
This verse asks who will lead the speaker to a fortified city, and who will guide them to Edom. 'Mi' means 'who'. 'Yovileini' is a verb meaning 'will lead me'. 'Ir' means 'city'. 'Mivtzar' means 'fortified'. 'Nachani' means 'will guide me'. 'Ad' means 'to'. 'Edom' is a proper noun, the name of a place.
[PSA.108.12] Have the Gods not abandoned us, and will the Gods not go out with our armies? [§]
ha-lo Elohim zanah-ta-nu ve-lo te-tseh Elohim be-tsiv-o-teinu.
This verse asks a rhetorical question. "Ha-lo" is a question particle meaning "have...not?" or "surely not?". "Elohim" refers to the Gods. "Zanah" means to abandon or forsake. "Zanah-ta-nu" is the second person masculine singular perfect tense, meaning "you have abandoned us". "Ve" means "and". "Lo" is a negative particle, meaning "not". "Te-tseh" is the second person masculine singular future tense of "yatsa", meaning "to go out". "Be-tsiv-o-teinu" means "with our armies".
[PSA.108.13] Let us have help from distress, and false is the salvation of a human being. [§]
ha-va-nu ez-rat mit-zar ve-shav tshu-at a-dam
This verse contains several key words. 'Hava' means 'let it be' or 'let us have'. 'Ezrat' means 'help' or 'assistance'. 'Mitzar' means 'distress' or 'anguish'. 'Ve' means 'and'. 'Shav' means 'falsehood' or 'vanity'. 'Tshu'at' means 'deliverance' or 'salvation'. 'Adam' means 'humanity' or 'a human being'. The verse is a plea for help in times of distress, followed by a declaration of the futility of human salvation.
[PSA.108.14] With the Gods, we will make power, and He will crush our enemies. [§]
Beh-el-o-heem na-ah-seh khayil ve-hoo ya-voos tzar-ay-noo
This verse contains several names and words relating to God and power. 'Elohim' refers to 'the Gods', a plural form often used to denote majesty or a divine council. 'Na'aseh' means 'we will make' or 'we will do'. 'Khayil' translates to 'power' or 'strength'. 'V'hoo' means 'and He'. 'Yavoos' means 'He will crush'. 'Tzaraynoo' means 'our enemies'. Therefore, the verse speaks of achieving power with the Gods and of God crushing our enemies.
PSA.109
[PSA.109.1] To the musical director, a Psalm of David. The Gods, do not be silent regarding my praise. [§]
la-meh-nah-tseh-akh le-dah-veed miz-mor eh-lo-hay teh-hee-lah-tee al-teh-herash
This verse is a heading for a Psalm. 'la-meh-nah-tseh-akh' indicates the musical director. 'le-dah-veed' means 'to David'. 'miz-mor' means 'Psalm'. 'eh-lo-hay' is 'the Gods'. 'teh-hee-lah-tee' is 'my praise'. 'al-teh-herash' means 'do not be silent'. Thus, the verse is directed to the musical director to set a Psalm of David, and the Psalm begins by addressing the Gods, asking them not to be silent.
[PSA.109.2] For the mouth of the wicked and the mouth of deceit have opened against me, they speak to me with a false tongue. [§]
ki pi rashah ufi mirmah alai patahu dibru itti lshon shaqer.
This verse describes wicked people speaking deceitfully. 'Ki' means 'for' or 'because'. 'Pi' means 'mouth'. 'Rashah' means 'wicked'. 'Ufi' means 'and mouth'. 'Mirmah' means 'deceit'. 'Alai' means 'against me' or 'on me'. 'Patahu' means 'they have opened'. 'Dibru' means 'they speak'. 'Itti' means 'with me'. 'Lshon' means 'tongue'. 'Shaqer' means 'false'.
[PSA.109.3] And words of hatred surrounded me, and they fought against me for nothing. [§]
veh-dee-vay-seen-ah seh-vah-voo-nee vah-yee-lah-ha-moo-nee hee-nahm
This verse consists of several words. 'veh' means 'and'. 'dee-vay-seen-ah' is 'words of hatred'. 'seh-vah-voo-nee' means 'surrounded me'. 'vah-yee-lah-ha-moo-nee' means 'they fought against me'. 'hee-nahm' means 'without cause' or 'for nothing'.
[PSA.109.4] Instead of my love, they hate me, and I pray. [§]
takhat-ahavatay yistnuniy vaaniy tefilah
This verse contains several key words. "Takhat" means 'instead of' or 'in place of'. "Ahavatay" is my love. "Yistnuniy" means 'they hate me'. "Vaaniy" means 'and I'. "Tefilah" means 'prayer'. The verse expresses a sense of being hated in return for love, and the speaker's response being prayer.
[PSA.109.5] And they placed evil upon me instead of good, and hatred instead of my love. [§]
va-ya-see-moo a-lai ra-ah ta-chat to-vah ve-see-nah ta-chat a-ha-vah-tee
This verse describes someone placing evil in place of good, and hatred in place of love. "Va-ya-see-moo" means "and they placed". "A-lai" means "upon me". "Ra-ah" means "evil". "Ta-chat" means "instead of" or "in place of". "Tovah" means "good". "Ve" means "and". "See-nah" means "hatred". "A-ha-vah-tee" means "my love".
[PSA.109.6] Turn over him a wicked one, and let an adversary stand at his right hand. [§]
ha-peh-keh ah-lahv rah-shah veh-sah-tahn yah-aw-mohd al-yih-mee-noh.
This verse contains a request for God to appoint a wicked one over someone and for an adversary to stand at their right hand. 'Haphek' means 'appoint' or 'turn'. 'Alav' means 'over him'. 'Rashah' means 'wicked one'. 'Ve' means 'and'. 'Satan' means 'adversary'. 'Ya'amod' means 'will stand'. 'Al' means 'upon' or 'over'. 'Yemino' means 'his right hand'.
[PSA.109.7] When the wicked one is judged, he will emerge, and his prayer will be for sin. [§]
behishaphto yetzeh rashah utfilato tihyeh lachatah
This verse describes the outcome when the wicked are judged. 'Behishaphto' means 'in judging him' or 'when he is judged'. 'Yetzeh' means 'he will go out' or 'will emerge'. 'Rashah' means 'the wicked one'. 'Utfilato' means 'and his prayer'. 'Tihyeh' means 'will be'. 'Lachatah' means 'for sin'. Therefore, the verse states that when the wicked are judged, they will be exposed, and their prayer will become sin.
[PSA.109.8] His days will be few, and another will take his office. [§]
yih-yu-mee-ma-eem meh-ah-teem pe-koo-dah-toh yee-kah ah-her
This verse speaks of a person whose days will be few, and another will take their position or office. 'Yih-yu' means 'will be'. 'Yamaim' is 'days'. 'Me'atim' means 'few'. 'Pekudato' refers to 'his office' or 'his appointed task'. 'Yikah' means 'will take'. 'Ahher' means 'another'.
[PSA.109.9] His sons will be orphans, and his wife a widow. [§]
yih'yu-vanav y'tomim v'ishto almanah
This verse consists of several words. 'yih'yu' means 'they will be'. 'vanav' means 'his sons'. 'y'tomim' means 'orphans'. 'v'ishto' means 'and his wife'. 'almanah' means 'a widow'. The verse describes a future state for the sons and wife of someone.
[PSA.109.10] And Noa and his sons will move, and they will ask, and they will seek from their swords. [§]
ve-no-a ya-no-u ba-nav ve-shi-e-lu ve-dar-shu me-khar-vo-tei-hem
This verse comes from Isaiah 10:33. 'Ve' means 'and'. 'Noa' is a proper noun, a person's name. 'Yanou' is a verb meaning 'will move, will shake'. 'Banav' means 'his sons'. 'Ve' again means 'and'. 'Shi'elu' means 'they will ask'. 'Ve' again means 'and'. 'Darshu' means 'they will seek'. 'Me' means 'from'. 'Kharvoteihem' means 'their swords'. Therefore, the verse speaks of a person named Noa and his sons moving, asking, and seeking from their swords.
[PSA.109.11] He sets a trap for all that is his, and strangers will plunder his labor. [§]
ye-nah-kesh no-sheh le-kol asher lo ve-yah-boz-zoo za-reem ye-gee-o
This verse describes a situation where someone sets a trap for all that they possess, and strangers will carry away their labor. 'Yanakkesh' means to ensnare or set a trap. 'Nosheh' refers to a possession or wealth. 'Asher lo' means 'that is his' or 'all that belongs to him'. 'Yabozzu' means they will plunder or carry away. 'Zarim' means strangers or foreigners. 'Yegi’o' means his labor or toil.
[PSA.109.12] Let there not be one who extends lovingkindness to him, and let there not be one who shows favor to his orphans. [§]
al-yih-ee loh mo-shekh kha-sed ve-al yih-ee kho-nen lee-toh-ma-yav
This verse consists of two parallel clauses expressing a wish or curse. "al-yih-ee" means "let not be". "loh" is a possessive pronoun meaning "to him". "mo-shekh" means "one who draws" or "extends". "kha-sed" means "lovingkindness" or "grace". "ve" means "and". "kho-nen" means "gracious" or "shows favor". "lee-toh-ma-yav" means "to his orphans". The structure is a wish for someone to not receive kindness or grace, nor show favor to orphans.
[PSA.109.13] Let their end be to destruction, in a following generation may their name be blotted out. [§]
yehi-akhartio lehakhrith bedor akhei yimakh shemam
This verse contains several key terms. 'Yehi' means 'let it be'. 'Akhartio' refers to their end or latter part. 'Lehakhrith' means 'to destruction'. 'Bedor' means 'in a generation'. 'Akhei' means 'another' or 'following'. 'Yimakh' means 'may be blotted out'. 'Shemam' means 'their name'. The verse is a wish or decree concerning the fate of a people.
[PSA.109.14] May the iniquity of his ancestors be remembered to Yahveh, and may the sin of his mother not be blotted out. [§]
yiz-kah-rer | a-von a-vo-tay-o el-yeh-vah-veh ve-cha-ta-at im-mo al-tee-mahch.
This verse speaks of remembering the iniquity of ancestors and the sin of the mother. 'Yizkacher' means 'may it be remembered.' 'Avon' refers to iniquity or wickedness. 'Avotav' means 'his ancestors.' 'El-Yahveh' means 'to Yahveh.' 'Chattaat' means 'sin.' 'Immo' means 'his mother.' 'Al timach' means 'may it not be blotted out.'
[PSA.109.15] Let them be against Yahveh always, and may he cut off their memory from the land. [§]
yih-yu neged-yahveh tah-meed ve-yakh-ret me-eretz zich-rahm.
This verse contains several key names and words. "Yih-yu" means "let them be". "Neged" means "against" or "before". "Yahveh" is the proper name of God, which we translate as "Yahveh". "Tah-meed" means "always" or "continually". "Ve" means "and". "Yakh-ret" means "he will cut off" or "he will destroy". "Me-eretz" means "from the land". "Zich-rahm" means "their memory". Therefore, the verse speaks of a continual opposition to Yahveh, and the subsequent destruction of their memory from the land.
[PSA.109.16] Because he did not remember to do kindness, and pursued the poor man and the needy, and those with broken hearts to their death. [§]
Ya'an asher lo zakhar asot chesed vayirdof ish-ani ve'evyon venik'e levav lemotet.
This verse describes a reason or cause for something, specifically because someone did not remember to do kindness, and instead pursued the poor and needy, and those with broken hearts, to their death. 'Ya'an asher' means 'because'. 'Lo zakhar' means 'did not remember'. 'Asot chesed' means 'to do kindness'. 'Vayirdof' means 'and he pursued'. 'Ish-ani ve'evyon' means 'poor man and needy'. 'Venik'e levav' means 'and those with broken hearts'. 'Lemotet' means 'to die'.
[PSA.109.17] And he loved a curse, and it came to him, and he did not desire a blessing, and it moved far from him. [§]
va-ye-eh-hav kela-lah va-te-vo-eh-hu, ve-lo cha-fetz bi-ve-ra-chah va-tir-chak mi-me-nu.
This verse describes a person who loved a curse and it came to them, and who did not desire a blessing, and it moved far from them. The words 'kela-lah' and 've-ra-chah' are feminine nouns. 'Elohim' is not present in this verse. Therefore, there are no names of God to translate.
[PSA.109.18] And a curse clothed itself like a garment, and came like water into his inward parts, and like oil into his bones. [§]
Va-yil-bash kle-lah k’mad-do va-ta-vo ka-mayim b’kir-bo v’ka-shemen b’atz-mo-tayv.
This verse describes a curse clothing itself like a garment and entering into a person. “Kle-lah” means curse. “K’mad-do” means like his clothing, or like a garment. “Ka-mayim” means like water, and “b’kir-bo” means in his inward parts, or within him. “Ka-shemen” means like oil and “b’atz-mo-tayv” means in his bones.
[PSA.109.19] May it be to him like a garment he wears, and may he always be girded as a sash to her. [§]
teh-hee-loo ke-veh-ged ya-eh-teh, oo-le-meh-zah tah-meed yakh-geh-reh-hah.
This verse describes God being like a garment to someone, and constantly girded as a sash. 'teh-hee-loo' means 'may it be to him'. 'ke-veh-ged' means 'like a garment'. 'ya-eh-teh' means 'he will wear'. 'oo-le-meh-zah' means 'and for a sash'. 'tah-meed' means 'always, continually'. 'yakh-geh-reh-hah' means 'he will gird her'. The pronouns refer to someone and something, but are not specified. The feminine pronoun 'her' is unusual for describing a relationship to God, but is present in the source text.
[PSA.109.20] This is the act of the adversary from Yahveh, and those who speak evil against my soul. [§]
zoht pe-oo-laht soht-nai may-eht yahveh ve-hah-doh-vreem rah ah-al naf-shee.
This verse describes something as the act of Satan from Yahveh, and those who speak evil against a person's soul. "Zot" means 'this'. "Pe'ulah" means 'act' or 'work'. "Sotnai" is related to 'Satan', meaning adversary or accuser. "Me'et" means 'from'. "Yahveh" is the proper name of God. "Ve" means 'and'. "Ha-dovrim" means 'those who speak'. "Ra" means 'evil'. "Al" means 'against'. "Nafshi" means 'my soul'.
[PSA.109.21] And you, Yahveh my Lord, make it for me for the sake of Your name, for Your lovingkindness is good, rescue me. [§]
veh-ah-tah | yeh-ho-vee ah-do-nai ah-seh-ee leh-mah-ahn sheh-meh-chah kee-tohve chas-deh-chah hat-zee-leh-nee
This verse contains several names for God. "veh-ah-tah" means "and you". "yeh-ho-vee" is the proper name of God, Yahveh. "ah-do-nai" means "my Lord". "ah-seh-ee" means "make for me". "leh-mah-ahn" means "for the sake of". "sheh-meh-chah" means "Your name". "kee" means "for". "tohve" means "good". "chas-deh-chah" means "Your lovingkindness". "hat-zee-leh-nee" means "rescue me". The verse is a plea for rescue based on God’s goodness and lovingkindness, and for the sake of His name.
[PSA.109.22] For I am poor and needy, and my heart is wounded within me. [§]
ki-ani ve-evyon anokhi ve-livvi chalal be-kirbi
This verse consists of several parts. 'Ki' means 'for' or 'because'. 'Ani' means 'I', 've' means 'and', 'evyon' means 'poor' or 'needy', 'anokhi' means 'I am', 'livvi' means 'my heart', 'chalal' means 'wounded' or 'pierced', 'be-kirbi' means 'in my inward parts' or 'within me'. The verse expresses a feeling of being afflicted and emotionally wounded.
[PSA.109.23] I walked in the shadow of the wings of God, and I was agitated like a grasshopper. [§]
kəṣel-kinnəṯow nehēlkhaṭi ninəʿarti kâʾarbeh
This verse uses metaphorical language. "kinnəṯow" refers to the wings of a protective being, often understood as God’s wings. The speaker describes walking in the shadow of these wings, and then being unsettled or agitated like a grasshopper. The word 'nehalakti' means 'I walked'. 'Ninerarti' means 'I was agitated'. The last word, 'ka'arbeh' means 'like a grasshopper'.
[PSA.109.24] My knees have weakened from fasting, and my flesh has denied nourishment. [§]
bir-khai kas-hlu mit-tsom u-ves-a-ri ka-hash mi-sha-men
This verse describes physical weakness due to fasting and loss of nourishment. "Birkhai" refers to my knees, "kas-hlu" means to weaken or falter. "Mit-tsom" means from fasting. "U-ves-a-ri" means and my flesh. "Ka-hash" means to deny or refuse, implying a loss of nourishment. "Mi-sha-men" means from fat or nourishment.
[PSA.109.25] And I was a disgrace to them. They will see me, they shake their head. [§]
Va-ani hayiti cherpah lahem, yir’u-ni yeni’un rosh-am.
This verse consists of several parts. 'Va-ani' means 'and I'. 'Hayiti' is the first person singular imperfect of 'to be', meaning 'I was'. 'Cherpah' means 'reproach' or 'disgrace'. 'Lahem' is a prepositional phrase meaning 'to them'. 'Yir’u-ni' means 'they will see me'. 'Yeni’un' means 'they shake'. 'Rosh-am' means 'their head'. Therefore, the verse describes the speaker being a source of disgrace to others, who react by seeing the speaker and shaking their heads.
[PSA.109.26] Help me, Yahveh, my Gods. Save me according to your kindness. [§]
azreni Yahveh Elohimai hoshiieni kchasdekha
This verse contains several key names and words. "azreni" means "help me". "Yahveh" is the proper name of God. "Elohimai" is a combination of "Elohim" (the Gods) and a possessive pronoun, meaning "my Gods". "hoshiieni" means "save me". "kchasdekha" means "according to your kindness" or "according to your lovingkindness". The verse is a plea for divine assistance and salvation based on God's mercy.
[PSA.109.27] And they will know that this is your hand, you Yahveh have made it. [§]
ve-yid’u ki-yad’kha zo’at atta Yahveh asita’ha
This verse contains several components. ‘ve-yid’u’ means ‘and they will know’. ‘ki’ means ‘that’ or ‘because’. ‘yad’kha’ means ‘your hand’. ‘zo’at’ means ‘this’. ‘atta’ means ‘you’. ‘Yahveh’ is the proper name of God. ‘asita’ha’ means ‘you have made it’.
[PSA.109.28] They will curse, but you, God, will bless. They will rise up and be ashamed, and your servant will rejoice. [§]
yekalelu-hema ve-ata tevarech kamu vayevoshu ve-avdeka yismach.
This verse contains several key names and verbs. "Hema" is a pronoun meaning "they". "Ata" is a pronoun meaning "you". "Avdeka" means "your servant". "Yevoshu" means "they will be ashamed". "Yismach" means "will rejoice". "Tevarech" means "you will bless". "Yekalelu" means "they will curse". The verse describes a situation where people curse, but you, God, will bless, and your servant will rejoice when those who curse are shamed.
[PSA.109.29] Their enemies will wear shame and cover themselves with their disgrace. [§]
yilbeshu shotnei klemah veya’atu kameil bashtam.
This verse uses several words that require literal translation. 'Yilbeshu' means 'they will wear'. 'Shotnei' means 'their enemies'. 'Klemah' means 'shame'. 'Veya’atu' means 'and they will cover'. 'Kameil' means 'like a cloak'. 'Bashtam' means 'their disgrace'. The verse describes enemies being clothed in shame and covering themselves with their disgrace.
[PSA.109.30] I will praise Yahveh greatly with my mouth, and among many I will praise Him. [§]
Odeh Yahveh meod befee ubtoch rabim ahalelennoo.
Odeh means 'I will praise'. Yahveh is the proper name of God. Meod means 'greatly' or 'very much'. Befee means 'with my mouth'. Ubtoch means 'and among'. Rabim means 'many'. Ahalelennoo means 'I will praise Him'. This verse expresses a commitment to praise Yahveh greatly with one's mouth and among many people.
[PSA.109.31] For he will stand to the right of the poor one to deliver him from the judges of his life. [§]
kee ya-ah-mod lee-mee-ne eb-yone leh-ho-shee-ah meesh-op-tay nap-sho
This verse describes someone standing to the right of the poor to deliver them from those who judge their life. 'kee' means 'for' or 'because'. 'ya-ah-mod' is a verb meaning 'to stand'. 'lee-mee-ne' means 'to the right of'. 'eb-yone' is 'poor one'. 'leh-ho-shee-ah' means 'to deliver'. 'meesh-op-tay' means 'from judges'. 'nap-sho' means 'his life'.
PSA.110
[PSA.110.1] To David, a psalm. The declaration of Yahveh to my Lord: Sit at my right hand, until I make your enemies a footstool for your feet. [§]
l'david mizmor ne'um Yahveh la'Adonai shev l'y'mini ad ashit oy'vecha hadom l'raglecha.
This verse is a psalm attributed to David. It is a declaration spoken by Yahveh to my Lord, instructing him to sit at Yahveh’s right hand until Yahveh makes his enemies a footstool for his feet. 'Ne'um' means 'declaration of' or 'oracle of'. 'Hadom' means 'a footstool'.
[PSA.110.2] God will send forth the scepter of your strength from Zion, so that you may rule among your enemies. [§]
ma-teh-ooz-kha yish-lakh Yahveh mi-tzi-yon redeh be-kerev oy-ve-kha.
This verse describes God sending forth a scepter of strength from Zion. ‘Mateh’ means scepter or staff. ‘Oz’ means strength or power. ‘Tziyon’ is Zion. ‘Redeh’ means to rule or have dominion. ‘Kerev’ means midst or among. ‘Oyve-kha’ means your enemies.
[PSA.110.3] Your people are willing offerings on the day of Yahveh’s power, in the splendor of holiness, from the womb of the morning. To you is the dew of your youth. [§]
am-kha ne-da-vot be-yom cheil-kha be-ha-dre-ei-kodeesh mei-rech-em mish-char le-kha tal yal-du-tei-kha.
This verse describes a willing people offering themselves on the day of Yahveh’s power, in the splendor of holiness, from the womb of the morning, dew of your youth being offered to Yahveh. 'Amkha' means ‘your people’. ‘Nedavot’ means ‘willing offerings/volunteers’. ‘Beyom’ means ‘on the day’. ‘Cheil-kha’ means ‘your power’. ‘Be-hadrei-kodesh’ means ‘in the splendor of holiness’. ‘Mei-rechem mishchar’ means ‘from the womb of the morning’. ‘Le-kha’ means ‘to you’. ‘Tal yaldu-tei-kha’ means ‘dew of your youth’.
[PSA.110.4] Yahveh has sworn, and He will not relent. You are a priest forever, according to My decree regarding Melchizedek. [§]
nishba Yahveh ve lo yinahem ata kohen leolam al dibrati Malki Tzedek.
This verse contains a declaration sworn by Yahveh, stating that He will not change His mind. It then declares someone as a priest forever, based on the word of Yahveh, specifically referencing Melchizedek.
[PSA.110.5] My Lord is at your right hand; he crushed kings in the day of his wrath. [§]
Adonai al-yeminkha; machatz beyom-apo melachim.
This verse consists of several parts. "Adonai" means "my Lord". "al-yeminkha" translates to "at your right hand". "Machatz" means "crushed" or "shattered". "Beyom-apo" translates to "in the day of his wrath". "Melachim" means "kings". Therefore, the verse describes my Lord crushing kings in the day of his wrath, while positioned at someone’s right hand.
[PSA.110.6] God will judge among the nations, full of corpses. God crushed the head upon a great land. [§]
ya-deen bah-go-yim ma-leh gev-ee-yot ma-chak rosh al eretz rab-bah
This verse describes a judgment scene. "Yadin" means to judge. "Bagoyim" means among the nations. "Maleh" means full. "Geviyot" means bodies, or carcasses. "Machak" means to crush, or smite. "Rosh" means head. "Al" means on, or upon. "Eretz" means land, or earth. "Rabbah" means great, or many.
[PSA.110.7] He will drink from the stream along the way, therefore he will lift his head. [§]
min-na-chal bah-deh-rech yish-teh al-ken ya-reem rosh
This verse describes someone drinking from a stream along the way, and as a result, lifting their head. "Min-na-chal" means 'from the stream'. "Bah-deh-rech" means 'in the way' or 'along the way'. "Yish-teh" means 'he will drink'. "Al-ken" means 'therefore' or 'as a result'. "Ya-reem" means 'he will lift'. "Rosh" means 'head'.
PSA.111
[PSA.111.1] Praise Yah, I will thank Yahveh with all my heart, in the company of the righteous and the congregation. [§]
halelu yah, odeh yevaveh bechol levav, besod yasharim ve’edah.
“Halelu” is the imperative plural of “halal,” meaning to praise, celebrate, or extol. “Yah” is a shortened form of the name Yahveh. “Odeh” is the first-person singular imperfect of “yadah,” meaning to confess, acknowledge, or give thanks. “Yevaveh” is the proper name of God, Yahveh. “Bechol” means “in all.” “Levav” means “heart.” “Besod” means “in the assembly” or “in the company.” “Yasharim” means “the upright” or “the righteous.” “Ve’edah” means “and the congregation”.
[PSA.111.2] The works of Yahveh are great, desired by all who have purpose. [§]
Gedolim ma'asei Yahveh derushim lechol cheftzehem.
This verse describes the works of Yahveh as being great and sought after by all who desire them. "Gedolim" means great. "Ma'asei" means works or deeds. "Yahveh" is the proper name of God. "Derushim" means sought after or required. "Lechol" means to all. "Cheftzehem" means their desires or purposes.
[PSA.111.3] Splendor and glory He acted, and His righteousness stands forever. [§]
hohd-veh-hadar pa'aloh veh-tzee-dkah-toh oh-meh-det la-ahd
This verse contains several nouns and verbs relating to God’s attributes and actions. ‘Hodh’ refers to splendor, majesty, or glory. ‘Veh-hadar’ is ‘and glory’. ‘Pa’aloh’ is a verb meaning ‘He acted’ or ‘They acted’, referring to God’s deeds. ‘Veh-tzee-dkah-toh’ means ‘and His righteousness’. ‘Oh-meh-det’ means ‘stands’ or ‘endures’. ‘La-ahd’ means ‘forever’ or ‘to eternity’. The verse describes God’s glorious acts and enduring righteousness.
[PSA.111.4] Remembrance he made for his wonders. Gracious and compassionate is Yahveh. [§]
zeh-ker ah-sah leh-neef-leh-toh-vav-eev hah-noon veh-rah-hoom Yahveh.
This verse speaks of God remembering his wondrous deeds, and describes him as gracious and compassionate. 'Zehker' means remembrance or memorial. 'Asah' means to do or make. 'Le-nifleotov' means 'for his wonders'. 'Hahnun' means gracious. 'Verahum' means compassionate. 'Yahveh' is the proper name of God.
[PSA.111.5] God gives provision to those who revere Him. He will remember His covenant forever. [§]
teh-ref nah-tan lee-reh-ah-vee-v yiz-kor le-oh-lam breek-toh
This verse describes God providing for those who fear Him and remembering His covenant forever. "Teref" means prey, or provision. "Nathan" means to give. "Lire'aviv" is for His fearers, or those who revere Him. "Yizkor" means He will remember. "Leolam" means forever. "Brito" means His covenant.
[PSA.111.6] The strength of His works He revealed to His people, to give them the inheritance of nations. [§]
koh-akh ma-ah-sahv hee-gid le-ahm-oh la-tet la-hem nah-ha-lat go-yeem
This verse describes the power of God's actions being revealed to His people in order to give them the inheritance of nations. "Kohakh" means strength or power. "Ma'asahv" means His work or deeds. "Higid" means He declared or revealed. "Le'amoh" means to His people. "Latet" means to give. "Lahem" means to them. "Nachalat" means inheritance. "Goyim" means nations.
[PSA.111.7] The works of His hand are truth and justice, and all of His commands are reliable. [§]
ma'asei yadav emet u'mishpat ne'emanim kol pikudav
This verse describes the works of God’s hands as truth and justice, and all of God’s commands as reliable. ‘Ma’asei’ means ‘works’, ‘yadav’ means ‘His hand’, ‘emet’ means ‘truth’, ‘u’mishpat’ means ‘and justice’, ‘ne’emanim’ means ‘reliable’, and ‘kol pikudav’ means ‘all His commands’.
[PSA.111.8] Supported to eternity, to all time, made with truth and uprightness. [§]
smu-kim la-ad le-o-lam a-su-yim be-e-met ve-ya-shar
This verse uses several key terms. "Smu-kim" means supported or established. "La-ad" means to eternity. "Le-o-lam" also means forever or to all time. "A-su-yim" means made or created. "Be-e-met" means in truth or with truth. "Ve-ya-shar" means and upright or and just. The verse describes something as being perpetually established, created truthfully, and uprightly.
[PSA.111.9] Redemption He sent to His people, He commanded His covenant forever. Holy and fearsome is His name. [§]
p'dut shalach l'amo tsivva-l'olam brit'o. qadosh v'nora sh'mo.
This verse describes God sending redemption to His people, commanding His covenant forever, and stating that His name is holy and fearsome.
פְּד֤וּת (p'dut) means redemption.
שָׁ֘לַ֤ח (shalach) means He sent.
לְעַמּ֗וֹ (l'amo) means to His people.
צִוָּֽה־לְעוֹלָ֥ם (tsivva-l'olam) means He commanded forever.
בְּרִית֑וֹ (brit'o) means His covenant.
קָד֖וֹשׁ (qadosh) means holy.
וְנוֹרָ֣א (v'nora) means and fearsome.
שְׁמֽוֹ׃ (sh'mo) means His name.
[PSA.111.10] The beginning of wisdom is the fear of Yahveh. Good understanding is for all who practice it. His praise stands forever. [§]
re'shit khakhmah yir'at Yahveh sekhel tov lekhol osehem tehilato omedet la'ad.
This verse discusses the beginning of wisdom. "Re'shit" means beginning. "Khakhmah" means wisdom. "Yir'at" means fear of. "Yahveh" is the proper name of God. "Sekhel" means understanding or goodness. "Tov" means good. "Lekhol" means to all. "Osehem" means those who do/make. "Tehilato" means His praise. "Omedet" means stands. "La'ad" means forever.
PSA.112
[PSA.112.1] Praise Yahveh! Blessed is the person who fears Yahveh, and finds great delight in His commands. [§]
hal-loo yah, ash-ray ee-sh ya-reh aht-yeh-vah, beh-mitz-vo-tav kha-fetz meh-ode.
This verse begins with a call to praise Yahveh. It then states that blessed is the person who fears Yahveh, and finds delight in His commands. "Hal-loo" is an imperative form, meaning "praise!" "Ash-ray" means blessed or happy. "Yare" means to fear, respect, or revere. "Mitzvotav" is His commands, or His statutes. "Kha-fetz" means to desire, delight, or take pleasure. "Meh-ode" means very much or exceedingly.
[PSA.112.2] Strong in the land will be his offspring, a generation of righteous ones will be blessed. [§]
gibbor ba'aretz yihyeh zara'o dor yesharim yvorach.
This verse describes the descendants of a person. 'Gibbor' means strong or mighty. 'Ba'aretz' means in the land. 'Yihyeh' means will be. 'Zara'o' means his seed or offspring. 'Dor' means generation. 'Yesharim' means upright or righteous. 'Yvorach' means will be blessed.
[PSA.112.3] Substance and wealth are in his house, and his righteousness stands forever. [§]
hon-va-osher be-bay-to, ve-tzid-ka-to o-med-et la-ad.
This verse describes honor and wealth being in a person’s house, and their righteousness standing forever. ‘Hon’ refers to substance or wealth. ‘Va-osher’ means and wealth. ‘Be-bay-to’ means in his house. ‘Ve’ means and. ‘Tzid-ka-to’ means his righteousness. ‘O-med-et’ means stands. ‘La-ad’ means forever.
[PSA.112.4] Light rises in the darkness for the upright, gracious and merciful and righteous. [§]
zarach bahoshech or layasharim, hannun verahum vetsadik.
This verse describes God's qualities. 'Zarah' means to shine or rise, so it speaks of God rising or shining. 'Bahoshech' means in darkness. 'Or' means light. 'Layasharim' means for the upright. 'Hannun' means gracious or compassionate. 'Rahum' means merciful. 'Vetsadik' means and righteous.
[PSA.112.5] Good is the person who is gracious and lends. He will sustain his affairs with justice. [§]
Tov-ish khonein u-malveh yekhalekh devarav be-mishpat.
This verse describes the qualities of a good person. 'Tov' means good. 'Ish' means man or person. 'Khonein' is related to grace or kindness, meaning one who is gracious or kind. 'U-malveh' means and one who lends. 'Yekhalekh' means he will cause to thrive or he will sustain. 'Devarav' means his words or his affairs. 'Be-mishpat' means with justice or with right ruling.
[PSA.112.6] For to eternity the Gods will not be moved. For the memory of eternity, the Righteous One will be. [§]
kee-leh-oh-lahm loh-yim-moht leh-zeh-kehr oh-lahm yih-yeh tsad-deek.
This verse contains several key names for God and concepts relating to eternity and righteousness. 'kee' means 'for' or 'because'. 'leh-oh-lahm' means 'to eternity' or 'forever'. 'loh-yim-moht' is a negative construction related to 'Elohim' (the Gods) meaning 'will not be moved' or 'will not fall'. 'leh-zeh-kehr' means 'to remembrance' or 'for the memory of'. 'oh-lahm' again signifies eternity. 'yih-yeh' means 'will be'. 'tsad-deek' means 'righteous'. Therefore, the verse speaks about the everlasting righteousness of the Gods.
[PSA.112.7] He will not fear a bad report; his heart is steadfast, confident in Yahveh. [§]
mish-sheh-moo-ah rah-ah loh yee-rah; nah-khon liv-boh bah-tookh bah-Yahveh.
This verse discusses fear and trust. "Mish-sheh-moo-ah" means rumor or report. "Rah-ah" means bad or evil. "Yee-rah" means to fear. "Nah-khon" means prepared or steadfast. "Liv-boh" means his heart. "Bah-tookh" means confident or secure. "Bah-Yahveh" is Yahveh.
[PSA.112.8] He who trusts in his heart will not fear until the time that he sees his adversaries. [§]
samuch livvo lo yira ad asher yireh betzarav
This verse discusses trust in God and overcoming fear. "Samuch" means to lean on, support, or trust in. "Livvo" means his heart. "Lo yira" means he will not fear. "Ad asher" means until or until the time that. "Yireh" means he sees. "Betzarav" means his distresses or his adversaries.
[PSA.112.9] He scatters, He gives to the poor; His righteousness stands forever. His horn will be exalted with glory. [§]
piz-zar | na-tan la-ev-yo-nim tzid-ka-toh oh-med-et la-ahd kar-noh ta-room be-ka-vod.
This verse describes the giving of the righteous to the poor, and the enduring nature of that righteousness. "Pizzar" means to scatter or distribute. "Natan" means to give. "La-evyonim" means to the poor. "Tzidkato" means his righteousness. "Omedet" means stands or endures. "La-ahd" means forever or to eternity. "Karno" means his horn (a symbol of power). "Taroom" means will be exalted or lifted up. "Be-kavod" means in honor or with glory.
[PSA.112.10] The wicked one will see and anger, his teeth will gnash, and the desire of the wicked ones will perish. [§]
rashah yireh veh-kah-as shin-nav yah-harok veh-nah-mas tah-ah-vat resha-eem to-ah-ved.
This verse describes the reaction of the wicked when they witness something they do not desire. 'Rashah' means wicked. 'Yireh' means he will see. 'Veh-kah-as' means and anger. 'Shin-nav' means his teeth. 'Yah-harok' means will grind or gnash. 'Veh-nah-mas' means and melt away. 'Tah-ah-vat' means desire. 'Resha-eem' means the wicked. 'To-ah-ved' means will perish.
PSA.113
[PSA.113.1] Praise Yah, praise servants of Yahveh, praise the name of Yahveh. [§]
Halelu Yah, halelu servants of Yahveh, halelu the name of Yahveh.
The word 'Halelu' is the imperative plural form of the verb 'to praise'. 'Yah' is a shortened form of 'YHVH'. 'Avdei' means 'servants' and is plural. 'Yevah' is 'Yahveh'. 'Shem' means 'name'. The structure is a series of commands to praise.
[PSA.113.2] Let the name of Yahveh be blessed, from now and until forever. [§]
yeh-hee shem yahveh meh-vor-akh mee-ah-tah veh-ad oh-lahm
This verse consists of several parts. 'yehi' means 'let be'. 'shem' means 'name'. 'Yahveh' is the proper name of God. 'mevorakh' means 'blessed'. 'mee-atah' means 'from now'. 'veh-ad' means 'and until'. 'oh-lahm' means 'forever, or eternity'. So the overall meaning is a call for the name of God to be blessed, from this time forward and to all eternity.
[PSA.113.3] From the east of the sun until its setting, the name of Yahveh is praised. [§]
mimizzrach shemesh ad mevo'o mehulal shem Yahveh
This verse describes the praise of Yahveh from sunrise to sunset. 'Mimizzrach' means 'from the east'. 'Shemesh' means 'sun'. 'Ad' means 'to' or 'until'. 'Mevo'o' means 'its setting' or 'its going down'. 'Mehulal' means 'praised'. 'Shem' means 'name'. 'Yahveh' is the proper name of God.
[PSA.113.4] Exalted above all nations is Yahveh. His glory is above the heavens. [§]
ram al kol goyim | Yahveh al hashamayim kevodoh
This verse consists of several components. "ram" means high or exalted. "al" means upon or over. "kol" means all. "goyim" means nations. "Yahveh" is the proper name of God. "al" appears again, meaning upon or over. "hashamayim" means the heavens. "kevodoh" means His glory.
[PSA.113.5] Who is like Yahveh, the Gods of us, the one who elevates himself to sit? [§]
Mi ka-Yahveh Elohim-einu ha-mag-bi-hee la-sha-vet.
This verse asks a rhetorical question: Who is like Yahveh, the Gods of us, the one who elevates himself to sit? 'Mi' means 'who'. 'Ka' means 'like'. 'Elohim' is a plural form, translated here as 'the Gods'. 'Einu' means 'of us', or 'our'. 'Ha-mag-bi-hee' is 'the one who elevates'. 'La-sha-vet' means 'to sit'.
[PSA.113.6] The one who humbles to see in the heavens and on the earth. [§]
hamashpilim lire’ot bashamayim uva’aretz
This verse contains a verb meaning ‘to lower’ or ‘to humble’ and describes the action of lowering one’s sight. ‘Bashamayim’ means ‘in the heavens’ and ‘uva’aretz’ means ‘and on the earth’. The verse describes a lowering of gaze, presumably in reverence or humility, towards both heaven and earth.
[PSA.113.7] I raise up from dust the poor. From the ashes he raises the poor one. [§]
me-kim-ee may-ah-far dah-l may-ash-pot yar-eem eb-yon
This verse describes God raising up the poor and needy. 'mekimi' means 'raising up', 'meafar' means 'from dust', 'dal' means 'poor', 'meashpot' means 'from the ashes', 'yarim' means 'he raises', and 'ebyion' means 'the poor one'. The verse is structured with parallelisms, emphasizing the same action from different starting points.
[PSA.113.8] To seat me with the generous, with the generous of his people. [§]
lehoshiviy im-nedivim im-nedivei ammo
This verse consists of several parts. 'lehoshiviy' is a verb form meaning 'to seat me' or 'to establish me'. 'im' means 'with'. 'nedivim' is plural for 'generous people' or 'nobles'. 'nedivei' is a construct state, meaning 'nobles of'. 'ammo' means 'his people', or 'the people of him'. The verse describes being seated among the generous, among the generous of his people.
[PSA.113.9] The one dwelling, the barren woman of the house, the mother of sons rejoices. Praise Yahveh. [§]
mo-shi-vee | a-keh-ret ha-ba-yeet em-ha-ba-nim se-meh-chah hal-loo-yah
This verse uses several key terms. "mo-shi-vee" is a participle meaning 'seated' or 'dwelling.' "a-keh-ret" means 'barren woman.' "ha-ba-yeet" means 'the house.' "em-ha-ba-nim" means 'mother of sons.' "se-meh-chah" means 'rejoices.' Finally, "hal-loo-yah" is a command to 'praise Yahveh'. The verse describes a previously barren woman now rejoicing as the mother of sons.
PSA.114
[PSA.114.1] At the going out of Israel from Egypt, the house of Jacob from a people of foreign speech. [§]
be-tse'at Yisra'el mi-mitsra'yim, beit Ya'akov me-am lo'ez.
This verse describes the exodus of Israel from Egypt, and the house of Jacob from a foreign people. 'Tse'at' means 'going out' or 'departure'. 'Yisra'el' is the name Israel. 'Mi-mitsra'yim' means 'from Egypt'. 'Beit Ya'akov' means 'house of Jacob'. 'Me-am lo'ez' means 'from a people of foreign speech'.
[PSA.114.2] Judah was to holiness, Israel his dominions. [§]
ha-yeh-tah yeh-u-dah l’qad-shoh yis-ra-el mam-sh’loh-tav.
This verse discusses Judah and Israel and their relationship to holiness and rule. 'hayetah' means 'was'. 'Yehudah' is the name Judah. 'l’qadosho' is 'to holiness'. 'Yisrael' is the name Israel. 'mamshlotav' means 'his dominions' or 'his rule'.
[PSA.114.3] The sea saw and fled. The Jordan will turn backward. [§]
ha-yam ra'ah va-yanos ha-yarden yissub le-achor
This verse describes the reaction of the sea and the Jordan River to the presence or power of God. "ha-yam" means "the sea". "ra'ah" means "saw". "va-yanos" means "and fled". "ha-yarden" means "the Jordan". "yissub" means "will turn". "le-achor" means "backward".
[PSA.114.4] The mountains danced like young rams, and the hills like lambs. [§]
heh-hah-reem rah-k’duh keh-ay-leem, geh-vah-ote keh-vee-neh-tsone.
This verse describes a dramatic scene of nature responding to God’s presence. ‘Heharim’ means ‘the mountains’. ‘Rakdu’ means ‘they danced’. ‘Ke’eilim’ means ‘like young deer’ or ‘like rams’. ‘Gevaot’ means ‘the hills’. ‘Kivnei-tson’ means ‘like lambs’. The verse poetically equates the mountains to leaping rams and the hills to lambs.
[PSA.114.5] What has happened to you, sea, that you flee? Why has the Jordan turned back? [§]
mah-lekha hah-yahm kee tah-noos hah-yar-den tee-sohb le-ah-hor
This verse describes a powerful display of divine action, specifically asking what has caused the sea to flee and the Jordan to turn back. "mah" means what. "lekha" is to you, implying what has happened to you (referring to the sea). "hah-yahm" is the sea. "kee" means for, or because. "tah-noos" means to flee. "hah-yar-den" is the Jordan. "tee-sohb" means to turn. "le-ah-hor" means backwards.
[PSA.114.6] The mountains will leap like young deer, and the hills like lambs. [§]
heh-hah-reehm tir-keh-doo keh-ay-leem geh-vah-oht keh-veh-nay tsohn
This verse uses metaphorical language. "heh-hah-reehm" means the mountains. "tir-keh-doo" means they will dance or leap. "keh-ay-leem" means like young deer or gazelles. "geh-vah-oht" means hills or mounds. "keh-veh-nay tsohn" means like lambs or young sheep.
[PSA.114.7] It is before my Lord, the affliction of the earth, and it is before the God of Jacob. [§]
milifnei adon khuli arets milifnei eloah yaakov.
This verse consists of a prepositional phrase repeated twice. "milifnei" means "before". "adon" means "lord". "khuli" means "sand" or "wilderness", but in this context means "the affliction". "arets" means "earth". "eloah" is a singular form of the Gods, so here it is "the God". "yaakov" is "Jacob". Therefore, the verse speaks of something being 'before my Lord, the affliction of the earth, before the God of Jacob'.
[PSA.114.8] The one who turns the rock into a pool of water, and flint into a spring of water. [§]
ha-hof-kee ha-tsoor a-gam-mayim cha-la-meesh le-ma-ay-noh-mayim
This verse describes God’s power to transform rock into a pool of water and flint into a spring of water. 'Ha-hof-kee' means 'the one who turns' or 'the turner'. 'Ha-tsoor' means 'the rock'. 'A-gam-mayim' means 'a pool of water'. 'Cha-la-meesh' means 'flint'. 'Le-ma-ay-noh-mayim' means 'to a spring of water'.
PSA.115
[PSA.115.1] Not to us, Yahveh, not to us, but for your name give glory, because of your lovingkindness, because of your faithfulness. [§]
lo lanu Yahveh lo lanu ki-leshimcha ten kavod al-chasdeka al-amittecha.
This verse consists of several components. "Lo lanu" means "not to us". "Yahveh" is the proper name of God. "Ki" means "for" or "because". "Leshimcha" means "for your name". "Ten" means "give". "Kavod" means "glory" or "honor". "Al" means "on" or "because of". "Chasdeka" means "your lovingkindness" or "your grace". "Amittecha" means "your truth" or "your faithfulness".
[PSA.115.2] Why do the nations say, "Where indeed are their Gods?" [§]
lah-mah yo-me-ru ha-go-yim ai-yeh nah e-lo-hey-hem
This verse asks why the nations say, "Where is their God?" 'Lah-mah' means 'why.' 'Yo-me-ru' means 'they will say.' 'Ha-go-yim' means 'the nations.' 'Ai-yeh' means 'where.' 'Nah' is an intensifier, roughly meaning 'indeed' or 'surely.' 'E-lo-hey-hem' means 'their Gods.'
[PSA.115.3] And our Gods in the heavens did all that He desired. [§]
veh-el-o-hay-noo ba-sha-ma-yim kol a-sher kha-fetz a-sah
This verse contains several key names for God and descriptive words. 'Veh' means 'and'. 'El' means 'God'. 'Elohim' means 'the Gods' (plural). 'Noo' means 'our'. 'Ba' means 'in'. 'Shamayim' means 'the heavens'. 'Kol' means 'all'. 'Asher' means 'that' or 'which'. 'Kha-fetz' means 'He desired' or 'He wished'. 'Asah' means 'He did' or 'He made'.
[PSA.115.4] Their crafts are silver and gold, the work of human hands. [§]
atzaveyhem kesef vezahav ma'aseh yedei adam.
atzaveyhem means 'their crafts' or 'their workmanship'. kesef means 'silver'. vezahav means 'and gold'. ma'aseh means 'work' or 'doing'. yedei means 'hands'. adam means 'human' or 'person'. This verse describes idols made of silver and gold, created by human hands.
[PSA.115.5] Mouths are not to them and they will not speak. Eyes are not to them and they will not see. [§]
peh-lah-hem veh-lo yeh-dah-beh-roo eh-yen-ay-eem lah-hem veh-lo yir-eh-oo.
This verse describes a state of being without the ability to speak or see. 'Peh' refers to the mouth, 'lah-hem' means 'to them', and 'veh-lo' means 'and not'. 'Yedaberu' is the verb 'to speak', 'eynayim' means 'eyes', and 'yir'oo' means 'to see'. The structure indicates a lack of these faculties 'to them'.
[PSA.115.6] They have ears, but they do not hear. They even have noses, but they do not smell. [§]
oznayim lahem velo yishma'u af lahem velo yerichun.
This verse describes idols having physical features but lacking the ability to perceive the world. 'Oznayim' means 'ears,' 'lahem' means 'to them,' 'velo' means 'and not,' 'yishma'u' means 'they hear,' 'af' means 'also, even,' 'lahem' again means 'to them,' 'yerichun' means 'they smell'.
[PSA.115.7] Their hands will not stop, and their feet will not walk, and they will not utter in their throats. [§]
yeh-deh-hem veh-lo ya-mee-shoon rag-leh-hem veh-lo yeh-hal-leh-koo lo yeh-geh-goo bee-groh-nahm
This verse describes a state of stillness and silence. "Yeh-deh-hem" means "their hands". "Lo ya-mee-shoon" means "they will not cease" or "they will not stop". "Rag-leh-hem" means "their feet". "Lo yeh-hal-leh-koo" means "they will not walk". "Lo yeh-geh-goo" means "they will not utter". "Bee-groh-nahm" means "in their throats". The verse is a poetic description of complete inactivity and silence.
[PSA.115.8] Like them will be their makers, all who trust in them. [§]
kmohem yihyu osehem kol asher botach bahem
This verse uses several names for God and refers to those who trust in them. 'kmohem' means 'like them'. 'yihyu' means 'they will be'. 'osehem' means 'their makers'. 'kol' means 'all'. 'asher' is a relative pronoun meaning 'that' or 'who'. 'boteach' means 'trusting'. 'bahem' means 'in them'.
[PSA.115.9] Israel trusts in Yahveh, their strength and their shield is he. [§]
Yisrael betach baYahveh, ezram umaginnam hu.
Yisrael means Israel. Betach means trust. BaYahveh means in Yahveh. Ezram means their strength. Umaginnam means and their shield. Hu means he.
[PSA.115.10] The house of Aaron, trust in Yahveh. Their strength and their shield is He. [§]
Bayt Ahahron bit’chu bayahveh, ‘ezram umaginnam hu.
“Bayt Ahahron” means “house of Aaron”. “Bit’chu” is a verb meaning “trust”. “Bayahveh” means “in Yahveh”. “Ezram” means “their strength”. “Umaginnam” means “and their shield”. “Hu” means “he/it/is”. This verse is a call for the descendants of Aaron to place their trust in Yahveh, stating that He is their strength and protection.
[PSA.115.11] Those who fear Yahveh, trust in Yahveh. He is their help and their shield. [§]
yir'ei yevaveh bit'chu bayevaveh ezeram umaginnam hu.
This verse begins with a participle, 'yir'ei', meaning 'those who fear'. 'Yevaveh' is the proper name of God. 'Bit'chu' is a verb meaning 'trust'. The repetition of 'yevaveh' emphasizes which entity to trust in. 'Ezeram' means 'their help'. 'Umaginnam' means 'and their shield'. 'Hu' is a pronoun meaning 'He'.
[PSA.115.12] Yahveh, remember us, may he bless the house of Israel, may he bless the house of Aaron. [§]
Yahveh zekharanu yevarekh yevarekh et-beit Yisrael yevarekh et-beit Aharon.
This verse contains repetitions for emphasis. 'Yahveh' is the proper name of God. 'Zekharanu' means 'remember us'. 'Yevarekh' means 'bless'. 'Et' is a grammatical marker indicating a definite direct object. 'Beit' means 'house' or 'family'. 'Yisrael' is the name of the nation. 'Aharon' is a proper name, referring to the family of Aaron.
[PSA.115.13] May bless those who fear Yahveh, the small ones with the great ones. [§]
yevarech yirei Yahveh hak'tanim im-hag'dolim.
This verse consists of several parts. 'yevarech' means 'may bless'. 'yirei' means 'those who fear'. 'Yahveh' is the proper name of God. 'hak'tanim' means 'the small ones'. 'im' means 'with'. 'hag'dolim' means 'the great ones'. The structure indicates a blessing is being pronounced upon those who fear God, both small and great.
[PSA.115.14] May Yahveh add to you, add to you, and to your sons. [§]
Yo-sef Yah-veh a-lei-chem a-lei-chem ve-al-be-nei-chem.
This verse contains several elements. "Yo-sef" is a proper noun, a name. "Yahveh" is the proper name of God. "A-lei-chem" means "upon you" (plural). "Ve" means "and". "Al" means "upon". "Be-nei-chem" means "your sons". The verse is a blessing, essentially stating that Yahveh will add to or increase upon the people and their sons.
[PSA.115.15] Blessed are you to Yahveh, the maker of the heavens and the earth. [§]
B’ruchim Atem L’Yahveh Oseh Shamayim Va’aretz.
This verse is a blessing directed towards Yahveh, the maker of the heavens and the earth. ‘B’ruchim’ means ‘blessed’ in the plural, addressing a group. ‘Atem’ means ‘you’ in the plural. ‘L’Yahveh’ means ‘to Yahveh’. ‘Oseh’ means ‘maker’ or ‘doer’. ‘Shamayim’ means ‘heavens’. ‘Va’aretz’ means ‘and the earth’.
[PSA.115.16] The heavens are the heavens to Yahveh, and the earth He gave to the sons of humankind. [§]
ha-sha-ma-yim sha-ma-yim la-yah-veh ve-ha-a-retz na-tan li-ve-nei-a-dam.
This verse discusses the ownership of the heavens and the earth. 'Ha-sha-ma-yim' means 'the heavens'. It is repeated as 'sha-ma-yim' to emphasize it. 'La-yahveh' means 'to Yahveh'. 'Ve-ha-a-retz' means 'and the earth'. 'Na-tan' means 'gave'. 'Li-ve-nei-a-dam' means 'to the sons of humankind'.
[PSA.115.17] It is not the dead who will praise Yahveh, nor all those who descend into the silence. [§]
lo ha-me-tim ye-hal-lu-yah, ve-lo kol-yor-de doo-mah.
This verse states that it is not the dead who will praise Yahveh, nor all those who descend into the silence. 'Me-tim' means 'the dead'. 'Ye-hal-lu-yah' is the causative verb form meaning 'they will praise Yahveh'. 'Yor-de doo-mah' refers to those who go down into the silence, a euphemism for death or the grave.
[PSA.115.18] And we will bless Yahveh from now and forever. Praise Yahveh. [§]
va-anachnu nevarech Yahveh me'atah ve'ad olam halelu-Yahveh.
This verse expresses a commitment to bless Yahveh from this time forward and forever. 'Va-anachnu' means 'and we'. 'Nevarech' means 'we will bless'. 'Yahveh' is the proper name of God. 'Me'atah' means 'from now' or 'from this time'. 'Ve'ad olam' means 'and forever' or 'and unto eternity'. 'Halelu-Yahveh' means 'Praise Yahveh'.
PSA.116
[PSA.116.1] I have loved because Yahveh will hear my voice, my supplications. [§]
a-hav-ti ki yish-mah Yahveh et qoh-lee ta-khan-oo-nay
This verse consists of several components. "a-hav-ti" means "I have loved". "ki" means "because" or "for". "yish-mah" is a future tense form of "to hear". "Yahveh" is the proper name of God. "et" is a particle marking the direct object. "qoh-lee" means "my voice". "ta-khan-oo-nay" means "my supplications". The verse expresses love because God will hear the speaker’s voice and supplications.
[PSA.116.2] For he inclined his ear to me, and in my days I will call. [§]
ki-hi-ta-o-zen-o li u-ve-ya-mai ek-ra
This verse describes someone inclining their ear to another, and calling out to them during their days. 'Ki' means 'for' or 'because'. 'hita' means 'inclined'. 'ozeno' means 'his ear'. 'li' means 'to me'. 'u' means 'and'. 'be-yamai' means 'in my days'. 'ekra' means 'I will call'.
[PSA.116.3] Cords of death wrapped around me, and the straits of Sheol found me. Distress and sorrow I found. [§]
afafuni chevlei-mavet umetzarei sheol metzauni tzara veyagon emtza.
This verse describes a state of being overwhelmed by suffering and approaching death. "afafuni" means "they wrapped around me". "chevlei-mavet" literally means "cords of death". "umetzarei sheol" means "and the straits of Sheol" (the underworld). "metzauni" means "they found me". "tzara veyagon" means "distress and sorrow". "emtza" means "I found".
[PSA.116.4] And in the name of Yahveh I will call; answer me, Yahveh, deliver my soul. [§]
oo-veh-shem-yeh-vah-veh eh-krah; ah-nah yeh-vah-veh mal-tah naf-shee.
This verse contains the tetragrammaton YHVH, which we will translate as "Yahveh". "Shem" means "name". "Ekra" means "I will call". "Ana" means "answer me". "Malta" means "deliver". "Nafshi" means "my soul". The "oo" at the beginning functions as "and". The "veh" sounds are connecting particles.
[PSA.116.5] Yahveh is gracious and righteous, and our Gods are compassionate. [§]
khanun YHVH ve-tsadik ve-Eloheinu merakhem.
khanun means 'gracious' or 'showing favor'. YHVH is the proper name of the God of Israel, and is translated here as 'Yahveh'. ve-tsadik means 'and righteous'. Eloheinu means 'our Gods'. merakhem means 'compassionate'. The verse describes the attributes of the divine beings.
[PSA.116.6] The guard of simpletons is Yahveh, I am poor and to me Yehoshua will bring salvation. [§]
shomeir p'tai'im Yahveh, daloti v'li Yehoshua.
This verse consists of several parts. 'Shomeir' means 'guard' or 'watcher'. 'P'tai'im' means 'simpletons' or 'naive ones'. 'Yahveh' is the proper name of God. 'Daloti' means 'poor one' or 'one in need'. 'V'li' means 'and to me'. 'Yehoshua' is a name meaning 'Yahveh is salvation'. The verse speaks of God protecting the naive and delivering the one in need.
[PSA.116.7] Return, my soul, to your rest, for Yahveh has shown kindness to you. [§]
Shuvi nafshi limnuchayichi ki-Yehovah gamal alayichi.
Shuvi is an imperative form meaning 'return'. Nafshi means 'my soul'. Limnuchayichi means 'to your rest'. Ki means 'for'. Yehovah is the proper name of God. Gamal means 'has repaid' or 'has recompensed'. Alayichi means 'to you'. This verse expresses a desire for the soul to return to God’s rest because God has shown kindness.
[PSA.116.8] For you have rescued my life from death, my eyes from tears, and my feet from slipping. [§]
kee khil-lats-tah naf-shee mee-mah-vet et-ay-nee min-dee-mah et-rag-lay mee-deh-khee.
This verse expresses gratitude for being rescued from death, tears, and slipping. "Kee" means "for" or "because". "Chilats-tah" means "you have rescued". "Naf-shee" means "my soul" or "my life". "Mee-mah-vet" means "from death". "Et-ay-nee" means "my eyes". "Min-dee-mah" means "from tears". "Et-rag-lay" means "my feet". "Mee-deh-khee" means "from slipping".
[PSA.116.9] I will walk before Yahveh in the lands of the living. [§]
et-hal-lek lif-nei Yahveh be-ar-tzot ha-chai-yim.
This verse describes walking before Yahveh in the lands of the living. "Et" is an untranslated particle. "Halek" means to walk. "Lifnei" means before. "Yahveh" is the proper name of God. "Be" means in. "Artzot" means lands. "Ha-chayim" means the living.
[PSA.116.10] I have believed that I speak. I have answered greatly. [§]
He-emanti ki adaber ani aniti me-od.
This verse contains several key words. 'He-emanti' means 'I have believed'. 'Ki' means 'that' or 'because'. 'Adaber' means 'I will speak' or 'I speak'. 'Ani' means 'I'. 'Aniti' means 'I have answered'. 'Me-od' means 'very' or 'greatly'. The verse expresses a confident statement about speaking after believing and answering greatly.
[PSA.116.11] I said in my haste that all mankind is false. [§]
a-nee a-mar-tee be-chaf-zee kol-ha-a-dam ko-zev.
This verse contains several elements. "a-nee" means "I". "a-mar-tee" means "I said". "be-chaf-zee" means "in my haste". "kol-ha-a-dam" means "all mankind". "ko-zev" means "false". The verse, therefore, speaks of a declaration made by the speaker in a moment of impulsiveness about the nature of all people.
[PSA.116.12] What shall I return to Yahveh, for all the recompense He has given to me? [§]
Mah ashiv leyahveh, kol tagmulohee alai.
This verse asks a rhetorical question: "What shall I return to Yahveh, for all His recompense to me?" The word 'Mah' means 'what'. 'Ashiv' means 'I will return' or 'I shall return'. 'Leyahveh' means 'to Yahveh'. 'Kol' means 'all'. 'Tagmulohee' means 'His recompense' or 'His reward'. 'Alai' means 'upon me' or 'to me'.
[PSA.116.13] I will lift up the cup of salvations and I will call upon the name of Yahveh. [§]
kos yishoot echsah uveshem Yahveh ekra
This verse describes lifting up a cup of salvation and calling upon the name of Yahveh. "Kos" means cup. "Yeshuot" means salvations. "Eksah" means I will lift. "Uveshem" means and in the name. "Yahveh" is the proper name of God. "Ekra" means I will call.
[PSA.116.14] My vows I will fulfill to Yahveh, opposite of him, to all his people. [§]
nedarai layahveh ashalem negdah-na lechol-amoh
This verse contains several words with established literal meanings. 'Nedarai' means 'my vows'. 'Layahveh' means 'to Yahveh'. 'Ashalem' means 'I will pay' or 'I will fulfill'. 'Negdah-na' is a complex construction, but essentially means 'opposite of him' or 'in the presence of him'. 'Lechol-amoh' means 'to all his people'. The entire verse is a declaration of fulfilling vows to Yahveh in the presence of all his people.
[PSA.116.15] Precious in the eyes of Yahveh is the death of his faithful ones. [§]
yah-kar beh-eh-nee yeh-vah-veh hah-mah-veh-tah lah-hah-see-dahv
This verse discusses the preciousness of the death of the faithful in the eyes of Yahveh. 'Yakar' means precious or valuable. 'Be'einei' means 'in the eyes of'. 'Yehaveh' is the proper name of God. 'Hamaveta' means 'the death'. 'Lachasidav' means 'to his faithful ones'.
[PSA.116.16] Alas Yahveh, for I am your servant, I am your servant, son of your handmaid. You have opened to my discipline. [§]
Anah Yahveh, ki-ani avdekha ani avdekha ben-amatecha pittachta lemoserai.
This verse is a plea to Yahveh. "Anah" is an interjection expressing lament or supplication, akin to "alas" or "wherefore". "ki" means "for" or "because". "ani avdekha" repeats to emphasize the speaker’s servanthood; "ani" means “I” and “avdekha” means “your servant”. “ben-amatecha” means “son of your handmaid”. “pittachta” means “you have opened” or “you have loosened.” “lemoserai” means “to my correction” or “to my discipline”.
[PSA.116.17] To you, I will sacrifice a sacrifice of thanksgiving, and in the name of Yahveh I will call. [§]
le-kha ez-bakh ze-vakh to-dah u-veshem Yahveh eh-krah.
This verse consists of several parts. "le-kha" means "to you". "ez-bakh" means "I will sacrifice". "ze-vakh" means "a sacrifice". "to-dah" means "thanksgiving". "u" means "and". "beshem" means "in the name of". "Yahveh" is the proper name of God. "eh-krah" means "I will call". Therefore, the verse describes a sacrifice of thanksgiving offered to God and a declaration made in God's name.
[PSA.116.18] My vows I will fulfill to Yahveh, opposite of him, to all his people. [§]
nedarai layahveh ashalem negdah-na lechol-amoh
This verse contains several words with established literal meanings. 'Nedarai' means 'my vows'. 'Layahveh' means 'to Yahveh'. 'Ashalem' means 'I will pay' or 'I will fulfill'. 'Negdah-na' is a complex construction, but essentially means 'opposite of him' or 'in the presence of him'. 'Lechol-amoh' means 'to all his people'. The entire verse is a declaration of fulfilling vows to Yahveh in the presence of all his people.
[PSA.116.19] In the courts of the house of Yahveh, within Jerusalem, praise Yahveh. [§]
Beh-hatz-rot bet Yahveh beto-che-kee Yeru-sha-laim hal-lu-yah
This verse describes praising Yahveh within the courts of the house of Yahveh, specifically within Jerusalem. "Behatzrot" means "in the courts". "Bet" means "house of". "Betocheki" means "within". "Yerushalayim" is the city Jerusalem. "Halleluyah" is a call to praise Yahveh.
PSA.117
[PSA.117.1] Praise Yahveh, all the nations. Praise Him, all the peoples. [§]
hal-loo et-yeh-vo-ah kol-goy-im shav-chuh-hoo kol-ha-oom-eem
This verse is a call to praise Yahveh. "Hal-loo" is an imperative meaning "praise". "Et" is a particle indicating the direct object. "Yeh-vo-ah" is the proper name of God, Yahveh. "Kol" means "all". "Goy-im" means nations, but is literally "the nations". "Shav-chuh-hoo" is an imperative meaning "praise Him". "Ha-oom-eem" means "the nations".
[PSA.117.2] For his loving kindness is strong over us, and the truth of Yahveh endures forever. Praise Yahveh. [§]
ki gavar aleinu chasdo ve'emet Yahveh le'olam halelu-Yah
This verse states that God's loving kindness and truth are powerful over us, and endure forever, therefore praise Yahveh. 'ki' means 'for' or 'because'. 'gavar' means 'is strong' or 'prevails'. 'aleinu' means 'over us'. 'chasdo' means 'his loving kindness'. 've'emet' means 'and truth'. 'Yahveh' is the proper name of God. 'le'olam' means 'forever'. 'halelu-Yah' is an imperative, meaning 'praise Yahveh'.
PSA.118
[PSA.118.1] Give thanks to Yahveh, for He is good, for His loving kindness endures forever. [§]
ho-du la-yah-veh ki-tov ki le-o-lam chas-do
This verse is a call to give thanks to Yahveh because of His goodness, and because His loving kindness endures forever. 'Hodu' is an imperative verb meaning 'give thanks.' 'La-Yahveh' means 'to Yahveh.' 'Ki' means 'because.' 'Tov' means 'good.' 'Le-olam' means 'forever.' 'Chasdo' means 'His loving kindness.'
[PSA.118.2] Let Israel now say that His lovingkindness is forever. [§]
yo-mar-na yis-ra-el ki le-o-lam chas-do
This verse comes from Psalm 106:47. 'yo-mar-na' means 'let them say now'. 'yis-ra-el' is the name Israel. 'ki' means 'for' or 'because'. 'le-o-lam' means 'forever'. 'chas-do' means 'His lovingkindness'. This verse is a plea for Israel to acknowledge God’s enduring kindness.
[PSA.118.3] Let them say, the house of Aaron, for forever is His kindness. [§]
yo-mer-oo-na bet-ah-ha-ron ki le-o-lam chas-do
This verse is a plea or declaration concerning the house of Aaron. "Yo-mer-oo-na" means "let them say". "Bet-ah-ha-ron" is "the house of Aaron". "Ki" means "for" or "because". "Le-o-lam" means "forever". "Chas-do" means "His kindness". The verse is structured as a request for acknowledgement of the eternal kindness of God towards the house of Aaron.
[PSA.118.4] Let those who fear Yahveh please speak, for Yahveh’s kindness is forever. [§]
yo-mer-roo-na yir-ay Yahveh kee le-o-lam chas-do
This verse begins with a request for those who fear Yahveh to speak. It then states that Yahveh's kindness is for all time.
[PSA.118.5] From the distress, I called Yahveh. He answered me in the spaciousness, Yahveh. [§]
min-hah-metsar karati Yahveh, anani bamerehav Yahveh.
This verse describes a call to Yahveh from a place of distress, and Yahveh’s response in a spacious place. “Min” means ‘from’, “hah-metsar” means ‘the distress’ or ‘the narrow place’, “karati” means ‘I called’, “Yahveh” is the proper name of God, “anani” means ‘He answered me’, “bamerehav” means ‘in the spaciousness’ or ‘in the wide open space’, and again, “Yahveh” is the proper name of God.
[PSA.118.6] Yahveh is mine, I will not fear. What can man do to me? [§]
Yahveh lee lo irah, mah ya'aseh lee adam.
This verse consists of several parts. 'Yahveh' is the proper name of God. 'lee' means 'to me' or 'mine'. 'lo' means 'not'. 'irah' means 'I will fear'. 'mah' means 'what'. 'ya'aseh' means 'will do'. 'adam' means 'man'. Therefore, the verse is about not fearing what any man can do, because Yahveh is with the speaker.
[PSA.118.7] Yahveh is for me among my helpers, and I will see my enemies. [§]
Yahveh lee be’ozrai va’ani ereh be’sonai.
This verse contains several key terms. 'Yahveh' represents the proper name of God. 'Lee' means 'to me' or 'for me'. 'Be’ozrai' means 'in my helpers'. 'Va’ani' means 'and I'. 'Ereh' means 'I will see'. 'Be’sonai' means 'in my enemies'. The verse expresses trust in Yahveh as a source of help, and confidence in seeing one’s enemies defeated.
[PSA.118.8] It is good to trust in Yahveh rather than to place confidence in humankind. [§]
tov lachasot bayahveh mibtach baadam
This verse consists of several words. 'Tov' means 'good'. 'Lachasot' means 'to trust' or 'to seek refuge'. 'Bayahveh' means 'in Yahveh'. 'Mibtach' means 'trust' or 'confidence'. 'Baadam' means 'in humankind'. The verse expresses a comparison between finding safety and trust in Yahveh versus trusting in people.
[PSA.118.9] It is good to trust in Yahveh than to trust in generous people. [§]
Tov lachasot baYahveh mi bitach bin'divim.
This verse contrasts placing trust in Yahveh with placing trust in powerful people. 'Tov' means good. 'Lachasot' means to trust or take refuge. 'BaYahveh' means in Yahveh. 'Mi' means from or than. 'Bitach' means trust. 'Bin'divim' means in generous or wealthy people.
[PSA.118.10] All nations surrounded me in the name of Yahveh, because they acted powerfully. [§]
Kal-goyim sevavuni beshem Yahveh ki amilam.
This verse describes nations surrounding the speaker in the name of Yahveh, because they acted powerfully. 'Kal' means 'all' or 'every'. 'Goyim' means 'nations'. 'Sevavuni' means 'surrounded me'. 'Beshem' means 'in the name of'. 'Yahveh' is the proper name of God. 'Ki' means 'because'. 'Amilam' means 'they acted powerfully' or 'they accomplished'.
[PSA.118.11] Surround me, even surround me, in the name of Yahveh, for I will fulfill it. [§]
savvuni gam-sevavuni beshem Yahveh ki emilam.
This verse contains several words needing literal translation. "savvuni" and "sevavuni" both relate to encircling or surrounding. "gam" means also or even. "beshem" means in the name of. "Yahveh" is the proper name of God. "ki" means because or for. "emilam" means I will fulfill or I will complete.
[PSA.118.12] Surround me like bees, they weaken like the fire of thorns in the name of Yahveh, for I have cherished them. [§]
savvuni kidvorim do'echu k'esh kotzim b'shem Yahveh ki emilam.
This verse uses vivid imagery. "Savvuni" means "surround me". "Kidvorim" refers to bees. "Do'echu" means "they weaken", or "they fade". "K'esh kotzim" means "like the fire of thorns". "B'shem Yahveh" means "in the name of Yahveh". "Ki emilam" means "for I have cherished them". The verse is a poetic expression, likely depicting a plea for divine intervention or a declaration of faith and loyalty.
[PSA.118.13] Someone pushed me to fall, but Yahveh assisted me. [§]
dah-khoh deh-hee-tah-nee lee-nof-fall va-yah-veh ah-zah-rah-nee
This verse describes a situation where the speaker was pushed or rejected, causing them to fall. However, Yahveh assisted them. "Dah" means to push or reject. "Dehitani" is a form meaning 'pushed me'. "Lin-pof-fall" means 'to fall'. "Va-Yahveh" means 'and Yahveh'. "Ah-zah-rah-nee" means 'assisted me'.
[PSA.118.14] My strength and my song is Yahveh, and He was to me for salvation. [§]
Azi vezimrat Yahveh vayhi li liyeshua
This verse consists of several words. 'Azi' means 'my strength'. 'Vezimrat' means 'and my song'. 'Yahveh' is the proper name of God. 'Vayhi' means 'and was'. 'Li' means 'to me'. 'Liyeshua' means 'for salvation'. Therefore, the verse speaks of God being one's strength, song, and salvation.
[PSA.118.15] A sound of rejoicing and salvation is in the tents of the righteous ones. The right hand of Yahveh performs power. [§]
Qol rinnah vishua'ah be'oholei tzaddiqim, yemin Yahveh osah chayil.
This verse describes a sound of rejoicing and salvation within the tents of the righteous. It then states that the right hand of Yahveh performs power. 'Qol' means 'voice' or 'sound'. 'Rinnah' means 'rejoicing' or 'joyful sound'. 'Vishua'ah' means 'and salvation'. 'Be'oholei' means 'in the tents of'. 'Tzaddiqim' means 'righteous ones'. 'Yemin' means 'right hand'. 'Yahveh' is the proper name of God. 'Osah' means 'performs' or 'makes'. 'Chayil' means 'power' or 'strength'.
[PSA.118.16] The right hand of Yahveh is exalted. The right hand of Yahveh makes power. [§]
yemin Yahveh romemah, yemin Yahveh osah hayil.
This verse uses 'yemin' which means 'hand' or 'right hand'. It is used metaphorically to denote power. 'Yahveh' is the proper name of God. 'Romemah' means 'exalted' or 'lifted up'. 'Osah' means 'does' or 'makes'. 'Hayil' means 'power', 'strength', or 'might'. The verse is structured with parallelism, repeating 'yemin Yahveh' to emphasize the point.
[PSA.118.17] I will not die, but I will live, and I will recount the works of Yahveh. [§]
Lo amut ki-echyeh va'asseper ma'asei Yahveh.
This verse contains several key elements. 'Lo amut' means 'I will not die'. 'Ki-echyeh' means 'because I live'. 'Va'asseper' means 'and I will tell'. 'Ma'asei Yahveh' means 'the works of Yahveh'. The verse expresses a determination to live and recount the deeds of Yahveh.
[PSA.118.18] Discipline, Yahveh has disciplined me, but to death He has not given me. [§]
yassor yissrani Yahveh velamavet lo netanani
This verse contains the name Yahveh, which we are translating literally as "Yahveh". "Yassor" means to discipline or chastise. "Yissrani" means "disciplined me". "Velamavet" is a conjunction meaning "and to death". "Lo netanani" means "has not given me". Therefore, the verse describes a situation where Yahveh has disciplined the speaker but has not allowed death to come upon them.
[PSA.118.19] Open for me the gates of righteousness, that I may enter into them and give thanks to Yahveh. [§]
pit-khu-lee sha-ar-ei-tze-dek ah-vo-vam odeh Yahveh.
This verse is a plea to open the gates of righteousness so the speaker may enter and give thanks to Yahveh. 'Pithku' means 'open for me'. 'Shaarei' means 'gates of'. 'Tzedek' means 'righteousness'. 'Avo' means 'I will enter'. 'Bam' means 'in them'. 'Odeh' means 'I will give thanks'. 'Yahveh' is the proper name of God.
[PSA.118.20] This is the gate to Yahveh; the righteous ones will enter within it. [§]
zeh ha sha'ar la Yahveh, tsadikim yavo bo
This verse describes a gate dedicated to Yahveh. 'Zeh' means 'this'. 'Ha' is the definite article, 'the'. 'Sha'ar' means 'gate'. 'La' means 'to' or 'for'. 'Yahveh' is the proper name of God. 'Tsadikim' means 'righteous ones'. 'Yavo' means 'they will come' or 'will enter'. 'Bo' means 'into him' or 'within it'.
[PSA.118.21] I will praise you because you answered me, and you became to me for salvation. [§]
odekha ki anitani vatehi-li liyishuah
This verse consists of several components. 'Odekha' means 'I will praise you'. 'Ki' means 'because' or 'for'. 'Anitani' means 'you answered me'. 'Vatehi-li' means 'and you became to me'. 'Liyishuah' means 'for salvation'. The verse expresses gratitude for God's response and deliverance.
[PSA.118.22] The stone that the builders rejected became the head corner stone. [§]
Eben ma'asu habonim hayta lerosh pinah.
This verse describes a stone that the builders rejected becoming the cornerstone. 'Eben' means 'stone'. 'Ma'asu' means 'they rejected'. 'Habonim' means 'the builders'. 'Hayta' means 'it became'. 'Lerosh' means 'to the head'. 'Pinah' means 'corner'.
[PSA.118.23] This was from Yahveh; it is wonderful in our eyes. [§]
may-ate YAH-veh hah-yah-tah zot hee nip-lah-at beh-ay-nay-nu
This verse comes from 1 Samuel 12:6. 'May-ate' means 'from'. 'YAH-veh' is the proper name of God. 'Hah-yah-tah' means 'was'. 'Zot' means 'this'. 'Hee' means 'it' or 'she'. 'Nip-lah-at' means 'wonderful' or 'astonishing'. 'Beh-ay-nay-nu' means 'in our eyes'. The verse expresses that something wonderful has happened, originating from Yahveh.
[PSA.118.24] This is the day that Yahveh made. We will rejoice and be glad in him. [§]
zeh ha-yom asah Yahveh nagilah ve-nism’chah bo.
This verse is from Psalm 118:24. 'Zeh' means 'this'. 'Ha-yom' means 'the day'. 'Asah' means 'made'. 'Yahveh' is the proper name of God. 'Nagilah' means 'we will rejoice'. 'Ve' means 'and'. 'Nism’chah' means 'we will be glad'. 'Bo' means 'in him'. Therefore, the verse speaks of rejoicing in the day that Yahveh has made.
[PSA.118.25] Please Yahveh, save us, please Yahveh, cause us to prosper. [§]
Ana Yahveh hoshiy'ah na, ana Yahveh hatzliyah na.
This verse contains repeated pleas for salvation and success. "Ana" means "please" or "I beseech you". "Yahveh" is the proper name of God. "Hoshiy'ah" means "save". "Hatzliyah" means "succeed" or "prosper". "Na" is an emphatic particle, reinforcing the plea.
[PSA.118.26] Blessed is the one coming in the name of Yahveh. We bless you from the house of Yahveh. [§]
Barukh haba b’shem Yahveh. Berakhnukhem mi’beit Yahveh.
“Barukh” means blessed. “Haba” means the one coming or the one who comes. “B’shem” means in the name of. “Yahveh” is the proper name of God. “Berakhnukhem” means we bless you. “Mi’beit” means from the house of. “Yahveh” again is the proper name of God.
[PSA.118.27] God, Yahveh, appeared to us as a festival of binding in rows, up to the horns of the altar. [§]
El YHVH vay’ar lanu isru-chag ba’avotim ad-karnot hamizbeach.
This verse describes a divine appearance or vision. 'El' refers to God. 'YHVH' refers to Yahveh. 'Vay’ar' means 'and appeared'. 'Lanu' means 'to us'. 'Isru-chag' is a festival of binding. 'Ba’avotim' means 'in rows' or 'in order'. 'Ad-karnot' means 'until the horns'. 'Hamizbeach' means 'of the altar'.
[PSA.118.28] My God, you are, and I will thank you. My Gods, I will exalt you. [§]
Eli atta ve'odeka, Elohay arommeka.
This verse contains two key names for God. "Eli" means "My God." "Elohay" is the plural form, “the Gods,” but in this context functions as a poetic intensifier, meaning “My Gods.” The verse expresses praise and thanksgiving to God.
[PSA.118.29] Give thanks to Yahveh, for He is good, for His lovingkindness endures forever. [§]
ho-du la-yeh-vah ki tov ki le-o-lam chas-do
This verse is a call to give thanks to Yahveh, because He is good, and His lovingkindness endures forever. 'Hodu' is an imperative verb meaning 'give thanks'. 'La-Yehveh' means 'to Yahveh'. 'Ki' means 'because'. 'Tov' means 'good'. 'Le-olam' means 'forever'. 'Chasdo' means 'His lovingkindness'.
PSA.119
[PSA.119.1] Blessed are those perfect in the way, those who walk in the instruction of Yahveh. [§]
Ashrei temimei-darech, haholchim betorat Yahveh.
Ashrei is a word expressing blessedness or happiness. Temimei-darech means ‘those perfect in the way’ or ‘those complete in their path’. Holchim means ‘those who walk’. Betorat means ‘in the law of’ or ‘in the instruction of’. Yahveh is the proper name of God.
[PSA.119.2] Blessed are those who keep his witness, with all their heart they will seek Yahveh. [§]
Ashrei notzrei edotav bekhal-lev yidreshuhu.
Ashrei means 'blessed' or 'happy'. Notzrei is the plural form of 'keeper' or 'guardian'. Edotav means 'his testimonies' or 'his witness'. Bekhal-lev means 'with all the heart'. Yidreshuhu means 'they will seek him'.
[PSA.119.3] Indeed, they did not act wrongly, but they walked in the ways of the Gods. [§]
af loh-pah-ah-loo ahv-lah bee-deh-rah-khahv hah-lah-hoo.
This verse describes people who did not act wickedly, but walked in God’s ways. “af” is a particle often indicating negation or contrast. “loh” is a negation particle. “pah-ah-loo” means ‘they did’. “ahv-lah” means ‘wrongdoing’ or ‘iniquity’. “bee-deh-rah-khahv” means ‘in the ways of’. “hah-lah-hoo” means ‘they walked’.
[PSA.119.4] You commanded your commands to be kept very much. [§]
Atah tsivita pikudeka lishmor meod.
“Atah” means “you”. “Tsivita” means “you commanded”. “Pikudeka” means “your commands”. “Lishmor” means “to keep”. “Meod” means “very”. This verse describes a command to keep the commands.
[PSA.119.5] My inward parts will prepare my ways to keep your statutes. [§]
akhalai yikhonu derakhai lishmor khukekha.
This verse contains several key terms. "Akhalai" refers to my inward parts or my heart. "Yikhonu" means to prepare or establish. "Derakhai" means my ways. "Lishmor" means to keep or guard. "Khukekha" means your statutes or laws. The verse expresses a desire for inner readiness to follow God’s laws.
[PSA.119.6] Then I will not be ashamed when I look at all of the Gods’ commands. [§]
Az lo-evosh be-haviti el-kol-mitzvotekha.
This verse consists of several parts. "Az" means 'then'. "Lo" is a negation, meaning 'not'. "Evosh" means 'I will be ashamed'. "Be-haviti" means 'in looking' or 'when I look'. "El" means 'to' or 'at'. "Kol" means 'all'. "Mitzvotekha" means 'your commands'. Therefore, the verse speaks of a time when the speaker will look at all of God's commands and will not be ashamed.
[PSA.119.7] I will praise you in uprightness of heart, by learning the judgments of your righteousness. [§]
od'kha b'yosher levav, b'lamdi mishp'tei tzedeqkha.
This verse consists of several parts. 'Od'kha' means 'I will praise you'. 'B'yosher levav' means 'in uprightness of heart'. 'B'lamdi' means 'by learning' or 'by being taught'. 'Mishp'tei tzedeqkha' means 'the judgments of your righteousness'. The verse expresses gratitude and a commitment to living righteously based on understanding God's judgments.
[PSA.119.8] Your laws I will keep. Do not utterly abandon me. [§]
et-chuk-kay-kha esh-mor al-ta-az-ve-nee ad-me-od.
This verse contains several elements. "et" is a grammatical particle indicating the direct object. "chuk-kay-kha" means "your laws". "esh-mor" means "I will keep". "al" means "not". "ta-az-ve-nee" means "you abandon me". "ad-me-od" means "very much" or "utterly". Therefore, the verse is a plea not to be abandoned while committing to keeping the laws.
[PSA.119.9] With what means can a young person purify their way, to keep according to the word of Yahveh? [§]
bah-meh yiz-keh-nah-ar et-or-khoh leesh-mor kid-vah-reh-kah
This verse asks how a young person can purify their way, or conduct themselves, so as to keep God's word. 'Bah-meh' means 'with what' or 'by what means'. 'Yiz-keh' is a verb meaning 'to be pure' or 'to attain purity'. 'Nah-ar' means 'young person' or 'youth'. 'Et-or-khoh' means 'their way' or 'their path'. 'Leesh-mor' means 'to keep' or 'to guard'. 'Kid-vah-reh-kah' means 'according to your word' or 'as your word says'.
[PSA.119.10] With all my heart, I have sought Yahveh. Do not cause me to stray from your commands. [§]
Be-khol-lee-bee derash-tee-kha al-tash-geh-nee mee-mitz-vo-tey-kha.
This verse contains several components. "Be-khol-lee-bee" means "in all my heart". "Derash-tee-kha" means "I have sought you". "Al-tash-geh-nee" means "do not cause me to stray". "Mee-mitz-vo-tey-kha" means "from your commands". The verse is a plea for guidance and adherence to divine instructions.
[PSA.119.11] In my heart I have hidden your word, so that I may not sin to you. [§]
b'livvi tsafanti imratecha l'ma'an lo echta lach.
This verse describes a person concealing God's word within their heart to avoid sinning against God. 'B'livvi' means 'in my heart'. 'Tsafanti' means 'I have hidden'. 'Imratecha' means 'your word'. 'L'ma'an' means 'in order that' or 'so that'. 'Lo echta' means 'I may not sin'. 'Lach' means 'to you'.
[PSA.119.12] Blessed are you, Yahveh, teach me your statutes. [§]
Baruch Ata Yahveh lamdeyni chukekha.
“Baruch” means blessed. “Ata” means you. “Yahveh” is the proper name of God. “Lamdeyni” means teach me. “Chukekha” means your statutes.
[PSA.119.13] With my lips I have told all the judgements of your mouth. [§]
bis-pha-tai si-par-tee kol mish-ptei-fee-cha
This verse consists of several parts. "bis-pha-tai" means "with my lips." "si-par-tee" means "I have declared" or "I have told". "kol" means "all". "mish-ptei" is the plural of "mish-pat" which means "judgement" or "sentence". "fee-cha" means "your mouth". Therefore, the verse is saying something along the lines of 'with my lips I have declared all the judgements of your mouth'.
[PSA.119.14] In the way of your testimonies, I rejoice as concerning all wealth. [§]
be-derekh eidotecha sassti ke'al kol-hon.
This verse describes joy in the ways of God’s testimonies. ‘Derekh’ means ‘way’ or ‘path’. ‘Eidotecha’ is the plural form of ‘testimony’ belonging to ‘you’ (God). ‘Sassti’ means ‘I rejoice’ or ‘I am joyful’. ‘Ke’al’ means ‘like’ or ‘as’ referring to wealth. ‘Kol-hon’ means ‘all wealth’ or ‘all possessions’.
[PSA.119.15] In the commands of the Gods, I will meditate and I will consider the ways of the Gods. [§]
b'pikudecha asichah v'avita orhotecha.
This verse consists of several words. 'b'pikudecha' means 'in your commands'. 'asichah' means 'I will meditate'. 'v'avita' means 'and I will consider'. 'orhotecha' means 'your ways'. The verse is a statement of intention to meditate on God’s commands and consider God’s ways.
[PSA.119.16] In your statutes I will delight; I will not forget your word. [§]
bəḥukkotekha eshtaʿashʿaʾ lōʾ eshḵaʾ dəvārḵā.
This verse contains several words needing literal translation. 'bəḥukkotekha' is a preposition followed by a plural noun with a second person possessive suffix. 'eshtaʿashʿaʾ' is a verb meaning to delight or take pleasure. 'lōʾ' is a negative particle. 'eshḵaʾ' is a verb meaning to find. 'dəvārḵā' is a noun meaning word with a second person possessive suffix. Therefore, the verse speaks about finding delight in the statutes, and not forgetting the word.
[PSA.119.17] Reward upon your servant I will endure, and I will keep your word. [§]
g'mol al avdekha echyeh v'eshmerah d'var'cha
This verse contains several elements. 'g'mol' means a reward or recompense. 'al' means 'upon' or 'in return for'. 'avdekha' is 'your servant'. 'echyeh' means 'I will live' or 'I will endure'. 'v'eshmerah' means 'and I will keep'. 'd'var'cha' means 'your word'. The verse expresses a desire to live and keep the word of God in return for reward.
[PSA.119.18] Reveal my eyes, and I will look at wonders from your instruction. [§]
gal-ay-nai ve-ah-vee-tah nee-fle-ote me-toe-rah-teh-kah
This verse consists of several components. "gal" means to reveal or uncover. "ay-nai" is "my eyes". "ve" is "and". "ah-vee-tah" is "I will look". "nee-fle-ote" is "wonders". "me-toe-rah-teh-kah" is "from your instruction". The verse speaks of revealing the eyes and then looking at wonders from God's instruction.
[PSA.119.19] A foreigner I am in the land. Do not hide your commandments from me, the Gods. [§]
ger anokhi ba'aretz al tastir mime'ni mitzvotekha.
This verse is spoken by a foreigner, or sojourner ('ger'), who is in the land. The speaker addresses the Gods, asking them not to hide their commandments from him. 'Anokhi' is the first person singular pronoun, 'I'. 'Ba'aretz' means 'in the land'. 'Al tastir' is a negative command meaning 'do not hide'. 'Mime'ni' means 'from me'. 'Mitzvoteka' means 'your commandments'.
[PSA.119.20] My soul longs for your judgements at all times. [§]
gar-sah naf-shee le-tah-ah-vah el-mish-pah-tay-khah be-khol-ate
This verse contains several key words. "gar-sah" means "my soul". "naf-shee" also means "my soul" or "myself". "le-tah-ah-vah" means "to desire" or "for a longing". "el-mish-pah-tay-khah" means "to your judgements" or "regarding your rulings". "be-khol-ate" means "at all times" or "continually". Essentially, the verse expresses a strong and continual desire for God's rulings.
[PSA.119.21] You have rebuked arrogant, cursed people who stray from your commandments. [§]
ga-'ar-ta zeh-deem a-roo-reem ha-shoh-geem mee-meetz-vo-tay-cha.
This verse uses several names and descriptive terms. "ga-'ar-ta" is a verb meaning 'you have rebuked'. "zeh-deem" refers to 'arrogant people'. "a-roo-reem" means 'cursed'. "ha-shoh-geem" means 'those who stray'. "mee-meetz-vo-tay-cha" means 'from your commandments'. The verse is addressing God, stating that He has rebuked arrogant and cursed people who stray from His commandments.
[PSA.119.22] Roll away from me reproach and contempt, for I have kept your testimonies. [§]
gal me'alay cherpah va'boz ki eidotecha natzarti
This verse consists of several words. 'Gal' means 'roll away' or 'remove'. 'Me'alay' means 'from me'. 'Cherpah' means 'reproach' or 'disgrace'. 'Va'boz' means 'and contempt'. 'Ki' means 'for' or 'because'. 'Eidotecha' means 'your testimonies'. 'Natzarti' means 'I have kept' or 'I have guarded'. The verse is a plea for God to remove disgrace and contempt because the speaker has kept God's testimonies.
[PSA.119.23] Also, rulers sat and spoke; my servant meditates in your laws. [§]
Gam yashvu sarim bi nidbaru avdek yasich bechukecha.
This verse describes rulers sitting and speaking, while a servant meditates on the laws. ‘Gam’ means ‘also’ or ‘even’. ‘Yashvu’ means ‘they sat’. ‘Sarim’ means ‘rulers’. ‘Bi’ means ‘in’ or ‘within’. ‘Nidbaru’ means ‘they spoke’ or ‘they talked’. ‘Avdek’ means ‘my servant’. ‘Yasich’ means ‘he meditates’ or ‘he contemplates’. ‘Bechukecha’ means ‘in your laws’ or ‘regarding your statutes’.
[PSA.119.24] Also, your testimonies are my delights, men of my counsel. [§]
gam-ay-do-tay-cha sha-ah-shoo-ay an-shey ah-tzah-tee
This verse consists of several words. 'Gam' means 'also'. 'Ay-do-tay-cha' is a combination of 'ay', meaning 'my', 'do', meaning 'testimony', and 'cha', meaning 'you'. Thus, 'ay-do-tay-cha' means 'your testimonies'. 'Sha-ah-shoo-ay' means 'my delights'. 'An-shey' means 'men of'. 'Ah-tzah-tee' means 'my counsel'. Putting it all together, the verse speaks of someone finding delight in the testimonies of another, and referring to people as those associated with their counsel.
[PSA.119.25] My soul clings to the dust; revive me according to your word. [§]
dahv-kah leh-ah-far nahf-shee chai-ay-nee keed-vah-rech
This verse describes the speaker's soul clinging to the dust and requests revival according to God's word. 'Dabkah' means to cling or stick fast. 'Leafar' means to dust. 'Nafshi' is my soul. 'Chayeni' means revive me. 'Kidvarecha' means according to your word.
[PSA.119.26] I recounted my ways, and you answered me. Teach me your laws. [§]
de-ra-khai seep-ar-tee va-ta-ah-neh-nee lam-deh-nee hoo-keh-khah
This verse contains several words referencing God and divine instruction. "Derakhai" means "my ways." "Sipparti" means "I recounted" or "I told." "Va-ta-aneh-nee" means "and you answered me." "Lamdeh-nee" means "teach me." "Hukekha" means "your laws" or "your statutes". The "you" refers to God.
[PSA.119.27] The way of your commands, cause me to understand, and I will meditate in your wonders. [§]
Derekh pikudecha habineni ve'ashicha benifla'oteycha.
This verse contains several words needing literal translation. 'Derekh' means 'way'. 'Pikudecha' is a possessive form meaning 'your commands'. 'Habineni' means 'cause me to understand'. 'Ve'ashicha' means 'and I will meditate'. 'Benifla'oteycha' means 'in your wonders'.
[PSA.119.28] My soul is weakened from longing. Establish me according to your word. [§]
dal-pah naf-shee mee-too-gah kah-yeh-mee-nee kee-deh-vah-reh-kah
This verse contains several key words. "dalpah" means to be weak or to leak. "nafshi" is my soul. "mitugah" means longing or desire. "kiyemeni" means to establish or confirm me. "kidevarecha" means according to your word.
[PSA.119.29] Turn away the way of falsehood from me, and grant me favor with your teaching. [§]
Derekh-sheker haser mimeni v'toratecha channeeni.
This verse consists of several words. 'Derekh' means way or path. 'Sheker' means falsehood or lie. 'Haser' means to remove or turn away. 'Mimeni' means from me. 'V'toratecha' means and your teaching or law. 'Channeeni' means grant me favor or be gracious to me.
[PSA.119.30] I have chosen the way of faithfulness, and I have established the judgments of the Gods. [§]
deh-rekh-em-oo-nah bah-khar-tee mish-pah-teh-khah shi-vee-tee
This verse contains several components. "Derekh" means way or path. "Emunah" means faithfulness or faith. "Bacharti" is a verb meaning I have chosen. "Mishpatecha" means your judgments or rulings. "Shiviti" means I have set or established. The verse speaks of choosing a way of faithfulness and establishing God's judgments.
[PSA.119.31] I have clung to your testimonies, Yahveh. Please do not disgrace me. [§]
dah-vahk-tee beh-ay-doht-eh-khah Yahveh al-teh-vee-sheh-nee
This verse contains several key terms. "dah-vahk-tee" means 'I have clung' or 'I have stuck'. "beh-ay-doht-eh-khah" means 'in your testimonies' or 'to your covenants'. "Yahveh" is the proper name of God. "al-teh-vee-sheh-nee" means 'do not put me to shame' or 'do not disgrace me'. The verse is a plea for God not to allow the speaker to be humiliated or disgraced.
[PSA.119.32] I will run in the way of your commandments, because you expand my heart. [§]
Derekh mitzvotekha arutz ki tarchiv libbi
This verse describes running in the way of God's commandments because God expands the heart. 'Derekh' means way, path, or manner. 'Mitzvotekha' is 'your commandments'. 'Aruzt' means I will run. 'Ki' means because or for. 'Tarchiv' means you expand. 'Libbi' means my heart.
[PSA.119.33] Teach me, Yahveh, the way of your laws, and I will keep observance closely. [§]
ho-re-nee yə-ho-vah de-rekh khuk-kay-kha və-etz-re-nah eh-kev
This verse is a plea for guidance. 'Horeni' means 'teach me'. 'Yəhovah' is the proper name of God. 'Derekh' means 'way' or 'path'. 'Khukaykha' means 'your laws' or 'your statutes'. 'Və' is a conjunction meaning 'and'. 'Etzrenah' means 'I will guard' or 'I will keep'. 'Ehkev' means 'heel' but is used here figuratively to mean 'following closely' or 'observance'.
[PSA.119.34] Give me understanding, and I will hold to your instruction and I will keep it with all my heart. [§]
havineini ve'etzrah toratecha ve'eshmerennah bechol-lev.
This verse contains a request for understanding, followed by a promise of adherence to God's instruction. 'Havineini' is a request for understanding. 'Ve'etzrah' means 'and I will hold'. 'Toratecha' refers to 'your instruction'. 'Ve'eshmerennah' means 'and I will keep it'. 'Bechol-lev' translates to 'with all my heart'.
[PSA.119.35] Guide me in the path of your commands, for in it I have desired. [§]
Hadrikheni bintiv mitzvotekha ki-vo chafetsiti.
Hadrikheni is from the root word meaning ‘to lead’ or ‘to guide’. Bintiv means ‘in a path’. Mitzvotekha is ‘your commands’ (mitzvot = commands, and the ‘kha’ suffix indicates ‘your’). Ki means ‘for’ or ‘because’. Vo means ‘in it’ or ‘in that’. Chafetsiti means ‘I desired’ or ‘I delighted’.
[PSA.119.36] Incline my heart towards the testimonies of the Gods, and not towards gain. [§]
hat-liv-bi el-ed-vo-te-cha ve-al el-ba-tsa.
This verse contains several key terms. 'Liv' refers to the heart. 'Edvot' means testimonies or witnesses. 'Ba-tsa' refers to gain, profit, or greed. The verse expresses a desire to incline one's heart towards the testimonies of the Gods and away from greed.
[PSA.119.37] Turn my eyes away from false sights; revive me according to your path. [§]
ha-ah-ver ay-nai may-re-ot shav; bee-de-ra-khah khay-ay-nee.
This verse contains several components. 'ha-ah-ver' means 'the passing' or 'the turning away'. 'ay-nai' means 'my eyes'. 'may-re-ot' means 'from sights'. 'shav' means 'falsehood' or 'vanity'. 'bee-de-ra-khah' means 'in your way' or 'according to your path'. 'khay-ay-nee' means 'revive me' or 'make me live'. The overall sentiment is a plea for God to turn one’s eyes away from deceitful things and to restore life.
[PSA.119.38] The raiser, to your servant, your word, that which is to reverence for you. [§]
ha-kem le-av-de-cha im-ra-te-cha a-sher le-yir-a-te-cha
This verse contains several key names and words. "ha-kem" means "the raiser" or "the one who arises". It is often associated with God as the one who fulfills promises or raises up those who are fallen. "le-av-de-cha" means "to your servant". "im-ra-te-cha" means "your word". "a-sher" means "that" or "which". Finally, "le-yir-a-te-cha" means "to your fear" or "to reverence for you". The verse is a plea for God to fulfill his promise, based on the reverence the speaker has for God.
[PSA.119.39] Remove my reproach that I have suffered, for your judgements are good. [§]
ha-a-ver cher-pa-ti a-she-ri ya-gor-ti ki mish-pa-te-cha to-vim.
This verse consists of several parts. "ha-a-ver" means "the passing" or "the removal." "cher-pa-ti" is "my reproach". "a-she-ri" means "that" or "which". "ya-gor-ti" means "I have suffered" or "I have endured". "ki" means "for" or "because". "mish-pa-te-cha" means "your judgements" or "your laws". "to-vim" means "are good". Therefore, the verse is a plea for the removal of suffering caused by reproach, grounded in the goodness of God's laws.
[PSA.119.40] Behold, I desire your commands. With your righteousness, make me live. [§]
hin-neh ta-av-tee le-fee-koo-day-kha beh-tzee-d’kha-kha chai-ay-nee
This verse contains several key names and words. "Hinneh" means "behold" or "surely". "Ta-av-tee" is the first person singular perfect form of the verb meaning "to desire". "Le-fee-koo-day-kha" means "to your commands". "Be-tzee-d’kha-kha" means "with your righteousness". Finally, "chai-ay-nee" means "make live me", or "let me live". The possessive suffixes indicate 'your' and 'my' in relation to God.
[PSA.119.41] And let your lovingkindness come to me, Yahveh. Your salvation, according to your word. [§]
vee-vo-nee kha-seh-d'kha Yahveh t'shu-ah-t'kha k'ee-mer-ah-teh-kha
This verse consists of several components. 'vee-vo-nee' means 'and let come to me'. 'kha-seh-d'kha' means 'your lovingkindness'. 'Yahveh' is the proper name of God. 't'shu-ah-t'kha' means 'your salvation'. 'k'ee-mer-ah-teh-kha' means 'according to your word'. The verse is a plea for divine mercy and deliverance based on God's promise.
[PSA.119.42] And I will answer those who contend with me with a word, for I have trusted in your word. [§]
ve'eneh horfi dabar ki-vatachti bidevarecha.
This verse contains several key words. 'Ve'eneh' means 'and I will answer'. 'Horfi' means 'my reprovers' or 'those who contend with me'. 'Dabar' means 'word' or 'thing'. 'Ki' means 'for' or 'because'. 'Batachti' means 'I have trusted'. 'Bidevarecha' means 'in your word'.
[PSA.119.43] And do not hide from the mouth a word of truth exceedingly, for your judgement have I waited. [§]
ve-al-tat-sel mip-pi de-var-em-et ad-me-od ki-le-mish-pa-tech yee-chal-tee
This verse contains several key terms. 've' means 'and'. 'al' means 'not'. 'tat-sel' is a command, meaning 'you shall hide'. 'mip-pi' means 'from the mouth'. 'de-var' means 'word'. 'em-et' means 'truth'. 'ad-me-od' means 'very much' or 'exceedingly'. 'ki' means 'for' or 'because'. 'le-mish-pa-tech' means 'for your judgement'. 'yee-chal-tee' means 'I have waited'. Therefore, the verse is a plea to not hide a word of truth, stating that the speaker has waited for God's judgement.
[PSA.119.44] And I will keep your law always for ever and to all time. [§]
ve-esh-mer-ah tor-ah-tah tah-meed le-o-lam va-ed
This verse contains several key components. 've' is a conjunction meaning 'and'. 'esh-mer-ah' is a verb form meaning 'I will keep'. 'tor-ah-tah' is your law. 'tah-meed' means 'always'. 'le-o-lam' is 'for ever'. 'va-ed' means 'and to all time'. Together, this verse expresses a commitment to upholding the divine law perpetually.
[PSA.119.45] And I will walk in spaciousness, for I have sought the Gods' commands. [§]
ve'et'halcha bar'chavah ki pikudecha darashti
This verse consists of several words. 've'et'halcha' means 'and I will walk'. 'bar'chavah' means 'in spaciousness' or 'in freedom'. 'ki' means 'because' or 'for'. 'pikudecha' means 'your commands'. 'darasti' means 'I have sought'. Therefore, the verse expresses a commitment to live a life of freedom based on seeking God's commands.
[PSA.119.46] And I will speak concerning your decrees before kings, and I will not be ashamed. [§]
Va'adabreh b'edotecha neged melachim v'lo evosh.
This verse contains several key terms. 'Va'adabreh' means 'and I will speak'. 'B'edotecha' means 'in your testimonies' or 'concerning your decrees'. 'Neged' means 'against' or 'before'. 'Melachim' means 'kings'. 'V'lo' means 'and not'. 'Evosh' means 'I will be ashamed'. The verse describes speaking about God’s decrees before kings and not being ashamed.
[PSA.119.47] And I will delight in the Gods' commandments that I have loved. [§]
ve'eshtaa'shea bemitzvotecha asher ahavti.
This verse consists of several parts. 've'eshtaa'shea' means 'and I will delight'. 'bemitzvotecha' means 'in your commandments'. 'asher' means 'which' or 'that'. 'ahavti' means 'I have loved'. Therefore, the verse expresses delight in God's commandments because they are loved.
[PSA.119.48] And I will lift my hands toward the commands of you, which I have loved, and I will meditate on the statutes of you. [§]
ve-es-sa-kha-fai el-mitz-vo-tei-kha a-sheh-ro-ah-hav-ti ve-a-si-khah be-khu-kei-kha.
This verse expresses a desire to lift one's hands toward the commands of God, because they are loved, and to meditate on God's statutes. Let's break down the names of God: "mitz-vo-tei-kha" is the plural possessive form of "mitz-vah" which means command, thus 'commands of you'. 'khu-kei-kha' is statutes of you.
[PSA.119.49] Remember the word to your servant, concerning that you have hoped for me. [§]
zekhor-davar le'avdekha al asher yichaltani
This verse consists of several parts. 'Zekhor' means 'remember'. 'Davar' means 'word' or 'matter'. 'Le'avdekha' means 'to your servant'. 'Al' means 'about' or 'concerning'. 'Asher' is a relative pronoun meaning 'that' or 'which'. 'Yichaltani' means 'you have hoped for me' or 'you have waited for me'. The verse as a whole is a request for God to remember a promise or a matter related to a past hope or expectation.
[PSA.119.50] This is my comfort in my affliction, for your word has given me life. [§]
zoht nechamati be'ani ki imratkha khayytni
This verse expresses comfort found in hardship. 'zoht' means 'this'. 'nechamati' means 'my comfort'. 'be'ani' means 'in my affliction'. 'ki' means 'for' or 'because'. 'imratkha' means 'your word'. 'khayytni' means 'it has given me life'.
[PSA.119.51] The arrogant have mocked me greatly, but I have not turned away from your instruction. [§]
zeh-deem heh-lee-tzoo-nee ahd-meh-ode mee-toh-rah-teh-kah loh nah-tee-tee.
This verse describes individuals who mock or ridicule the speaker. "Zeh-deem" refers to those who are arrogant or insolent. "Heh-lee-tzoo-nee" indicates they have mocked or derided. "Mee-toh-rah-teh-kah" means from your instruction or law. "Loh nah-tee-tee" means I have not turned away.
[PSA.119.52] I have remembered your judgements from forever, Yahveh, and I will take solace in them. [§]
zah-khar-tee mish-pah-tay-khah may-o-lahm Yahveh va-et-neh-chem.
This verse consists of several parts. 'Zakharti' means 'I have remembered'. 'Mishpateykha' means 'your judgements'. 'Meolam' means 'from forever' or 'from ancient times'. 'Yahveh' is the proper name of God. 'Va-etnecham' means 'and I will comfort myself in them' or 'and I will take solace in them'. The verse expresses a recollection of God's judgements and finding comfort within them.
[PSA.119.53] Horror seized me because of the wicked, those abandoning your instruction. [§]
zal'apha akhazatni meresha'im ozvei toratecha.
This verse describes a feeling of being seized by horror or anguish due to the wicked who abandon God’s instruction. 'Zal'apha' refers to a strong emotional state, specifically horror or anguish. 'Akhazatni' means 'seized me'. 'Meresha'im' means 'the wicked'. 'Ozvei' means 'those abandoning'. 'Toratecha' means 'your instruction'.
[PSA.119.54] Songs were to me your statutes in the house of my dwelling. [§]
zə·mî·rôt hā·yū-lî ḥuqqêḵā bə·ḇêṯ mə·ḡûrāy.
This verse consists of several components. 'zə·mî·rôt' means songs or praises. 'hā·yū' is a form of the verb 'to be', meaning 'were'. 'lî' means 'to me' or 'for me'. 'ḥuqqêḵā' means 'your statutes' or 'your laws'. 'bə·ḇêṯ' means 'in the house of'. 'mə·ḡûrāy' means 'my dwelling' or 'my habitation'. Therefore, the verse is describing how statutes or laws were songs to the speaker in their dwelling.
[PSA.119.55] I remembered your name, Yahveh, in the night, and I will keep your instruction. [§]
zah-khar-tee bah-lah-yeh sheem-kah Yahveh vah-esh-meh-rah toh-rah-teh-kah
This verse contains several key names and words. 'Zakharti' means 'I remembered'. 'Bah-lah-yeh' means 'in the night'. 'Sheem-kah' means 'your name'. 'Yahveh' is the proper name of God. 'Vah-esh-meh-rah' means 'and I will keep'. 'Toh-rah-teh-kah' means 'your instruction'. The verse is a statement of remembrance and commitment to divine instruction.
[PSA.119.56] This was to me because I have kept your commands. [§]
zoht ha-y-tah-lee kee pee-koo-deh-kha na-tzahr-tee
This verse consists of several parts. "zoht" means 'this'. "ha-y-tah" means 'was'. "lee" means 'to me'. "kee" means 'because'. "pee-koo-deh-kha" means 'your commands'. "na-tzahr-tee" means 'I have kept'. Therefore, the verse states something *was* to the speaker *because* they kept the commands of another.
[PSA.119.57] My portion is Yahveh, I said, to keep your words. [§]
hel-kee yeh-vah-veh ah-mar-tee leesh-mor d'var-ay-cha
This verse contains several key names and words. "Helki" means 'my portion'. "Yehaveh" is the proper name of God. "Amartee" means 'I said'. "Lishmor" means 'to keep'. "D'varecha" means 'your words'. The verse expresses a declaration of devotion to God and his words.
[PSA.119.58] I have sought your face with all my heart; grant me favor according to your word. [§]
khil-lee-tee pah-neh-kah beh-kahl-lev khah-neh-nee ke-im-rah-teh-kah
This verse contains several key names and concepts. "Pah-neh-kah" means "your face". In ancient thought, the face represented presence or favor. "Beh-kahl-lev" means "with all heart". "Khah-neh-nee" is a request for grace or favor. "Ke-im-rah-teh-kah" means "according to your word".
[PSA.119.59] I have considered my ways, and I will return my feet to the testimonies of you. [§]
khashavti derakhai va'ashivah raglai el-'edoteikha.
This verse contains several components. 'Khashavti' means 'I have considered'. 'Derakhai' means 'my ways'. 'Va'ashivah' means 'and I will return'. 'Raglai' means 'my feet'. 'El' means 'to'. 'Edoteikha' means 'your testimonies'. This verse expresses a resolve to return to following God's laws after self-reflection.
[PSA.119.60] I hurried and did not delay to keep your commandments. [§]
chashti v'lo hitmah'mahti lishmor mitzvotecha.
This verse contains several parts. 'chashti' means 'I hurried'. 'v'lo' means 'and not'. 'hitmah'mahti' means 'I delayed'. 'lishmor' means 'to keep'. 'mitzvotecha' means 'your commandments'. Therefore, the verse speaks of someone acting without delay to keep God's commandments.
[PSA.119.61] The cords of the wicked ones have twisted me, but I have not forgotten your instruction. [§]
Chevelay resha'eem iv'doonee, toratecha lo shachachti.
This verse uses several key terms. "Chevelay" means 'cords' or 'ropes'. "Resha'eem" means 'the wicked ones'. "Iv'doonee" is a verb meaning 'they twisted' or 'they perverted'. "Toratecha" means 'your instruction' or 'your law'. "Lo shachachti" means 'I have not forgotten'. The verse speaks of being afflicted by the actions of the wicked, but maintaining remembrance of God's instruction.
[PSA.119.62] At midnights I will rise to give thanks to you concerning the judgements of your righteousness. [§]
chatzot-lai-lah a-koom le-ho-dot la-ch al mish-ptei tzed-keh-cha.
This verse describes waking up at midnight to give thanks. 'Chatzot-lai-lah' means 'midnights'. 'A-koom' means 'I will rise'. 'Le-ho-dot' means 'to give thanks'. 'La-ch' means 'to you'. 'Al' means 'concerning/about'. 'Mish-ptei' means 'judgements'. 'Tzed-keh-cha' means 'your righteousness'.
[PSA.119.63] A friend I am to all who fear you, and to those who keep your commands. [§]
khah-ver ah-nee le-khol ah-sher ye-reh-ookh oo-le-shom-rei pee-koo-deh-khah
This verse contains several key words. 'khah-ver' means friend or companion. 'ah-nee' means I. 'le-khol' means to all. 'ah-sher' means who or that. 'ye-reh-ookh' is from the root 'yare', meaning to fear, reverence, or respect you. 'oo' means and. 'le-shom-rei' means to the keepers or guardians. 'pee-koo-deh-khah' means your commands or precepts.
[PSA.119.64] Your loving kindness, Yahveh, fills the earth. Teach me your laws. [§]
khasdekha YHVH maleh ha'aretz khukekha lamdeni
This verse consists of several components. 'Khasdekha' means 'your loving kindness'. 'YHVH' is the proper name of God. 'Maleh' means 'full'. 'Ha'aretz' means 'the earth'. 'Khukekha' means 'your laws'. 'Lamdeni' means 'teach me'. The verse expresses that God's loving kindness fills the earth and requests instruction in God's laws.
[PSA.119.65] Good have you done with my servant; Yahveh, according to your word. [§]
tov asita im-avdeka; Yahveh kidvarecha.
This verse consists of several words. 'Tov' means good. 'Asita' means you have done. 'Im' means with. 'Avdeka' means my servant. 'Yahveh' is the proper name of God. 'Kidvarecha' means according to your word.
[PSA.119.66] Good taste and knowledge, teach me, for in the commands of the Gods I have trusted. [§]
toov ta'am ve-da'at lam-deh-nee kee be-mitz-vo-te-cha heh-em-an-tee.
This verse consists of several components. 'Toov' means good. 'Ta'am' refers to taste, but can also refer to discernment. 'Ve' is 'and'. 'Da'at' means knowledge. 'Lam-deh-nee' is a request for teaching, meaning 'teach me'. 'Kee' means 'for' or 'because'. 'Be-mitz-vo-te-cha' means 'in your commands'. 'Heh-em-an-tee' means 'I have trusted'. Therefore, the verse is a request to be taught good discernment and knowledge, stating that the speaker trusts in the commands of the Gods.
[PSA.119.67] Before I am, I wander. And now, I have kept your word. [§]
teh-rem eh-eh-neh ah-nee show-geg veh-ah-tah im-rah-teh-kah shah-mar-tee
This verse contains several components. "Teh-rem" means before. "Eh-eh-neh" is a form of the verb "to be," and in this context is a first-person future tense indicating "I will be". "Ah-nee" means I. "Show-geg" means err or wander. "Veh-ah-tah" means and now. "Im-rah-teh-kah" is your word. "Shah-mar-tee" is I have kept.
[PSA.119.68] Good are you, and you do good. Teach me your statutes. [§]
Tov-atah u-metiv lamedeeni chuqeycha.
This verse expresses praise to God for goodness and teaching. 'Tov' means good. 'Atah' means you. 'U' means and. 'Metiv' means good, but in a causative sense - 'you do good', or 'you are beneficial'. 'Lamedeeni' means 'teach me'. 'Chuqeycha' means 'your statutes'. The verse is structured as an address to God praising his goodness and asking him to instruct the speaker in his laws.
[PSA.119.69] The arrogant attach falsehoods to me, but I keep your commands with all my heart. [§]
tap-loo a-lai she-ker zeh-deem, a-nee be-chol-lev et-tzor pee-koo-deh-cha.
This verse describes a speaker being falsely accused by the wicked, but maintaining their devotion to the commands of 'the Gods'. 'Taploo' means 'they sew' or 'they fasten', here interpreted as 'they attach' false accusations. 'Zeh-deem' refers to 'the arrogant' or 'the wicked'. 'Et-tzor' implies 'I keep' or 'I guard'. 'Pee-koo-deh-cha' means 'your commands'.
[PSA.119.70] My heart has become like melted fat; I have delighted in your law. [§]
ta-fash ka-kheh-lev li-bahm ah-nee to-rah-t’kha shi-ah-she-ah-tee
The verse uses a metaphor comparing the heart to fat or tallow (tapash) that is melted (ka-kheh-lev). It describes a state of being softened or yielding, likely referring to a passionate longing for God’s law. 'Li-bahm' refers to 'in my heart'. 'Ah-nee' means 'I'. 'To-rah-t’kha' is 'your law'. 'Shi-ah-she-ah-tee' means 'I have delighted'.
[PSA.119.71] It is good for me that I have been afflicted, in order that I may learn the laws of the Gods. [§]
Tov li ki uniti lema'an elmad chuqeycha.
This verse expresses a sentiment that suffering is beneficial because it leads to learning God's laws. 'Tov' means good. 'Li' means to me or my. 'Ki' means for or because. 'Uniti' means I have been afflicted or I have suffered. 'Lema'an' means in order that or for the purpose of. 'Elmad' means I may learn. 'Chuqeycha' means your laws or your statutes.
[PSA.119.72] Good to me is the instruction of your mouth from thousands of gold and silver. [§]
tov-li torat-pikecha mei-alfei zahav vachessef
This verse consists of several words. 'tov' means good. 'li' means to me or my. 'torat' means law or instruction. 'pikecha' means your mouth. 'mei' means from. 'alfei' means thousands. 'zahav' means gold. 'vachessef' means and silver.
[PSA.119.73] Your hands made me, and formed me. Give me understanding, and teach me your commands. [§]
ya-de-kha ah-soo-nee va-yi-kho-nen-nee ha-vee-neni ve-el-me-dah mee-tsvo-te-kha.
This verse speaks of God creating and forming a person, then giving them understanding and teaching them God's commands. "Ya-de-kha" means "your hands". "Ah-soo-nee" means "made me". "Va-yi-kho-nen-nee" means "and formed me". "Ha-vee-neni" means "understand me" or "give me understanding". "Ve-el-me-dah" means "and teach me". "Mee-tsvo-te-kha" means "your commands".
[PSA.119.74] Those who fear you will see me and rejoice, for I have hoped for your word. [§]
yire'echa yir'ooni veyismachu ki lidvarecha yichalti
This verse contains several names and verb forms related to God. "yire'echa" comes from the root "yare" which means to fear, revere, or respect. The suffix "cha" indicates “your”. "yir'ooni" comes from the same root and includes the suffix “ni” indicating a passive reflexive form, and the suffix “i” indicating “me”. "yismachu" means “they will rejoice”. "lidvarecha" means “to your word”. "yichalti" means “I have hoped”. The verse describes those who fear God seeing God and rejoicing because they have hoped for His word.
[PSA.119.75] I have known Yahveh, for righteous are your judgments, and faithfulness you have answered me. [§]
yah-dah-tee yeh-ho-vah kee-tseh-dek mish-pah-tay-khah veh-eh-moo-nah ah-nee-tah-nee
This verse contains several key names and concepts. "Yahveh" is the personal name of God. "Tzedek" means righteousness or justice. "Mishpateykha" is the plural possessive form meaning "your judgments". "Emoonah" means faithfulness or fidelity. "Anitahnee" means you have answered me.
[PSA.119.76] Let your loving kindness indeed comfort me, as your word is to your servant. [§]
yehi-na chasdekha l’nachameini k’imratecha l’avdekha
This verse consists of several key words. “Yehi” means “let it be.” “Na” is an adverb meaning “please” or “indeed.” “Chasdekha” means “your loving kindness.” “L’nachameini” means “to comfort me.” “K’imratecha” means “like your word.” “L’avdekha” means “to your servant.” The verse is a plea for God’s loving kindness to bring comfort, aligning with a promise or word already given.
[PSA.119.77] Let your mercies come to me, and I will live, for your teaching is my delight. [§]
yəḇō’nî raḥămeyḵā wə’eḥyē; kî-tōrātəḵā sha’ashu’āy.
This verse expresses a plea for God’s mercy and a declaration of delight in God’s teaching. ‘yəḇō’nî’ means ‘let them come to me’. ‘raḥămeyḵā’ means ‘your mercies’. ‘wə’eḥyē’ means ‘and I will live’. ‘kî’ means ‘for, because’. ‘tōrātəḵā’ means ‘your teaching’. ‘sha’ashu’āy’ means ‘my delight’.
[PSA.119.78] Let the arrogant ones be ashamed, for they have twisted falsehoods concerning me. I will speak according to the commands of Yahveh. [§]
yay-vo-shoo zay-deem kee-sheh-ker ee-vuh-toh-nee ah-nee ah-see-akh beh-pee-koo-day-khah.
This verse contains several words needing literal translation. "yayvoshoo" is a command for "let them be ashamed." "Zaydeem" means "arrogant ones." "Kee" means "for" or "because." "Shehker" means "falsehood." "Ee-vuh-toh-nee" means "they have twisted me." "Ah-nee" means "I." "Ah-see-akh" means "I will speak." "Beh-pee-koo-day-khah" means "according to your commands."
[PSA.119.79] They will return to me, those who fear you, and they will know your testimonies. [§]
ya-shoo-voo lee ye-reh-ay-kah ve-yo-deh-oo eh-do-tay-kah
This verse contains several components. "yashoovu" means "they will return". "lee" means "to me". "yere'aykah" means "those who fear you" (plural). "ve" means "and". "yode'oo" means "they will know". "eidoteichah" means "your testimonies". The verse is a promise of return and knowledge for those who revere the divine.
[PSA.119.80] Let my heart be complete in the Gods’ statutes, in order that I not be ashamed. [§]
yi-hee liv-bee ta-meem be-hoo-kay-kha le-ma-an lo eh-vosh
This verse consists of several components. 'yi-hee' means 'let be'. 'liv-bee' is 'my heart'. 'ta-meem' means 'complete, whole, or perfect'. 'be-hoo-kay-kha' means 'in your statutes'. 'le-ma-an' means 'in order that'. 'lo' means 'not'. 'eh-vosh' means 'I be ashamed'. The verse is a request for internal integrity aligned with divine laws to avoid shame.
[PSA.119.81] My soul has completely waited for your salvation, to your word I have waited. [§]
kal-ta lee-tshoo-ah-te-kha naf-shee lee-de-var-kha yee-chal-tee
This verse consists of several parts. "Kal-ta" means "completely" or "entirely". "Lee-tshoo-ah-te-kha" is composed of "lee" meaning "to", "tshoo-ah" meaning "salvation", and "te-kha" meaning "your". Together, this segment is "to your salvation". "Naf-shee" means "my soul". "Lee-de-var-kha" is comprised of "lee" meaning "to", "de-var" meaning "word", and "kha" meaning "your". So, it means "to your word". "Yee-chal-tee" means "I have waited". Putting it all together, the verse speaks of the soul completely waiting for the God's salvation and waiting for the God's word.
[PSA.119.82] My eyes are finished looking to your word, to say when you will comfort me. [§]
kah-loo ay-nai le-im-rah-teh-kah, leh-oh-mor mah-tai te-nah-khah-may-nee.
This verse expresses a longing for comfort from God. 'Kah-loo' means 'have been consumed' or 'are finished'. 'Ay-nai' means 'my eyes'. 'Le-im-rah-teh-kah' means 'to your word'. 'Leh-oh-mor' means 'to say'. 'Mah-tai' means 'when'. 'Te-nah-khah-may-nee' means 'you will comfort me'. The verse describes the speaker's eyes being weary from waiting for God's word and comfort.
[PSA.119.83] For I have been as a wanderer in the wandering, your laws I have not forgotten. [§]
kee-hee-tee ke-no-ad be-kee-tor hoo-keh-cha lo shakh-akh-tee
This verse uses several key names and concepts. "kee" means 'because' or 'for'. "hee-tee" means 'I have been'. "no-ad" is derived from the root meaning 'to wander' or 'to roam', and is used metaphorically here. "be-kee-tor" means 'in the midst of' or 'in the wandering'. "hoo-keh-cha" is a possessive form related to 'chuk' meaning law, rule, or decree, and 'cha' meaning 'yours'. So it means 'your laws'. "lo shakh-akh-tee" means 'I have not forgotten'. The verse is a statement of continued adherence to God's laws despite hardship.
[PSA.119.84] How many days remain for your servant? When will you do justice against those who pursue me? [§]
kah-mah yeh-may av-de-cha mah-tee tah-ah-seh be-ro-def-ai mish-pat
This verse is a question directed to Yahveh. "Kah-mah" means "how many". "Yeh-may" means "days". "Av-de-cha" means "my servant". "Mah-tee" means "when". "Tah-ah-seh" means "will you do". "Be-ro-def-ai" means "against my pursuers". "Mish-pat" means "justice". The verse asks how many days remain for the speaker, and when Yahveh will enact justice against those who pursue them.
[PSA.119.85] Mockers have made talk for me, which is not your instruction. [§]
ka-ru-lee zay-deem shi-choht a-sher lo k'-to-ra-tech
This verse is from Psalm 69:3. 'Karoo' means 'they have dug' or 'they have made'. 'Lee' means 'for me'. 'Zedim' refers to 'mockers' or 'arrogant people'. 'Shihot' means 'talk' or 'conversations'. 'Asher' means 'that' or 'which'. 'Lo' means 'not'. 'K'toratecha' is a combination of 'k'torah' meaning 'instruction' or 'teaching' and 'cha' a possessive pronoun meaning 'your'.
[PSA.119.86] All of your commandments are faithfulness, but lies have pursued me. Help me. [§]
kal-mitz-vo-tay-kha em-oo-nah she-ker re-da-foo-nee ez-ray-nee
This verse contains several key terms. "Kal" means "all". "Mitzvotaycha" is the plural form of "mitzvah", meaning "commandments", with the possessive pronoun "your". "Emunah" means "faithfulness" or "truth". "Sheker" means "falsehood" or "lies". "Redafuni" means "they have pursued me". "Ezreni" means "help me". The verse is a plea for help, stating that all of your commandments are faithfulness, but falsehoods have pursued me.
[PSA.119.87] Almost they have consumed me in the land, and I have not forsaken your commands. [§]
kim’at killuni ba’aretz va’ani lo-azavti pikudecha
This verse expresses near destruction. 'Kim’at' means almost. 'Killuni' means they have consumed me or nearly killed me. 'Ba’aretz' means in the land. 'Va’ani' means and I. 'Lo-azavti' means I have not forsaken. 'Pikudecha' means your commands.
[PSA.119.88] According to your kindness, God, give me life, and I will keep the testimony of your mouth. [§]
kə-ḥas-də-khā ḥay-ye-nī və-’eš-mə-rā ‘ē-dût pī-khā.
This verse is a plea for life based on God's kindness. 'kə-ḥas-də-khā' means 'according to your kindness'. 'ḥay-ye-nī' means 'give me life' or 'let me live'. 'və-’eš-mə-rā’ means 'and I will keep'. '‘ē-dût’ means 'testimony' or 'decree'. 'pī-khā’ means 'your mouth' or 'your words'. The verse is structured as a conditional statement: 'according to your kindness, give me life, and I will keep your words'.
[PSA.119.89] Forever, Yahveh, your word stands firm in the heavens. [§]
l'olam YHVH d'var'cha nitzav bashamayim
This verse consists of several components. 'L'olam' means 'forever' or 'for all time'. 'YHVH' is the proper name of God. 'D'var'cha' is 'your word'. 'Nitzav' means 'stands firm' or 'established'. 'Bashamayim' means 'in the heavens'.
[PSA.119.90] For generation and generation, your faithfulness, you established the earth, and it stood. [§]
l'dor va-dor emunatecha konanta eretz va-ta'amod
This verse speaks of God's faithfulness being established from generation to generation, and the earth being founded and standing firm. 'L'dor va-dor' means 'for generation and generation', or 'from generation to generation'. 'Emunatecha' means 'your faithfulness'. 'Konanta' means 'you established'. 'Eretz' means 'earth'. 'Va-ta'amod' means 'and it stood'.
[PSA.119.91] Today, your judgments stand, for all are your servants. [§]
lə-miš-pā-ṭay-ḵā ‘ā-mədū ha-yōm ki ha-kōl ‘ă-vă-dêḵā.
This verse discusses God's judgments and the entirety of humanity being servants to God. 'miš-pā-ṭay-ḵā' means 'your judgments'. 'ā-mədū' means 'stood' or 'are established'. 'ha-yōm' means 'today'. 'ki' means 'for' or 'because'. 'ha-kōl' means 'all' or 'the whole'. '‘ă-vă-dêḵā' means 'your servants'.
[PSA.119.92] If not for your teaching, my delight, then I would have perished in my affliction. [§]
lu-lei tor-a-te-cha sha-a-shu-ai, az a-vad-ti be-a-ni-i.
This verse is Psalm 119:92. 'lu-lei' means 'if not for'. 'tor-a-te-cha' means 'your teaching'. 'sha-a-shu-ai' means 'my delight'. 'az' means 'then'. 'a-vad-ti' means 'I would have perished'. 'be-a-ni-i' means 'in my affliction'.
[PSA.119.93] Forever, I will not forget your commandments, for in them you have sustained me. [§]
l'olam lo-eshkach pikudeycha ki vam chiyitani
This verse contains several key words. 'L'olam' means forever. 'Lo-eshkach' means I will not forget. 'Pikudeycha' is your commandments (plural). 'Ki' means for, because. 'Vam' means in them. 'Chiyitani' means you have given me life, or you have sustained me.
[PSA.119.94] To you, I ask to be saved, because your commands I have sought. [§]
lekha ani hoshi'eni ki pikudecha darashti
This verse consists of several components. 'lekha' means 'to you'. 'ani' means 'I'. 'hoshi'eni' means 'save me'. 'ki' means 'because'. 'pikudecha' means 'your commands'. 'darashti' means 'I have sought'. Therefore, the verse expresses a plea for salvation based on the speaker's diligent seeking of God's commands.
[PSA.119.95] The wicked ones hoped to me to destroy me, your testimonies I will understand. [§]
li kivu resha'im le'avdeni, edotecha etbonan.
This verse consists of several words. 'li' means 'to me'. 'kivu' means 'they hoped'. 'resha'im' means 'the wicked ones'. 'le'avdeni' means 'to destroy me'. 'edotecha' means 'your testimonies'. 'etbonan' means 'I will understand'. The verse expresses that the wicked hoped to destroy the speaker, but the speaker will find understanding in God’s testimonies.
[PSA.119.96] To every completeness I have seen an end, your command is very spacious. [§]
lekhol tiklah ra'iti kets, r'havah mitzvatecha me'od.
This verse contains several key terms. "tiklah" refers to a completeness or perfection. "ra'iti" means I have seen. "kets" means an end or limit. "r'havah" means spacious or wide. "mitzvatecha" is your command or your precepts. "me'od" means very or exceedingly.
[PSA.119.97] What I have loved is your instruction, all the day it is my meditation. [§]
Mah-ah-hav-tee to-ra-tech-ah, kol-hay-yom hee see-cha-tee.
This verse expresses a deep love for God's instruction. "Mah" means "what". "Ah-hav-tee" means "I have loved". "To-ra-tech-ah" refers to God's instruction, law, or teaching. "Kol-hay-yom" means "all the day". "Hee" is the pronoun "she" or "it", and here indicates that the instruction is the subject. "See-cha-tee" means "my meditation" or "my discourse".
[PSA.119.98] From my enemies, you make me wise through your commandments, for it is mine forever. [§]
may-o-vai te-chak-meh-nee mitz-vo-te-cha kee le-o-lam hee-lee
This verse contains several key words requiring literal translation. "may-o-vai" means "from my enemies". "te-chak-meh-nee" is a verb meaning "you make me wise". "mitz-vo-te-cha" means "your commandments". "kee" means "for" or "because". "le-o-lam" means "forever". "hee-lee" means "it is mine". The verse is a statement about receiving wisdom from God through obedience to God’s commandments.
[PSA.119.99] From all my teachers I have understood, for the testimonies of the Gods are discourse for me. [§]
mi-kol-melam-dai his-khal-ti ki eid-o-tai si-cha li.
This verse speaks of gaining understanding from all teachers, but ultimately finding true discourse and understanding in the testimonies (laws, witness statements) of the Gods. 'Mi-kol' means 'from all'. 'Melam-dai' means 'my teachers'. 'His-khal-ti' means 'I have understood'. 'Ki' means 'for' or 'because'. 'Eid-o-tai' is plural, meaning 'the testimonies' or 'the witness statements'. 'Si-cha' means 'discourse' or 'conversation'. 'Li' means 'to me' or 'for me'.
[PSA.119.100] I have understood from old, because I have kept the Gods’ commands. [§]
miz-keh-neem et-boh-nahn kee pee-koo-de-khah nah-tzar-tee
This verse consists of several words. 'miz-keh-neem' means 'from old'. 'et-boh-nahn' means 'I have understood'. 'kee' means 'because'. 'pee-koo-de-khah' means 'your commands'. 'nah-tzar-tee' means 'I have kept'. Therefore, the verse literally means 'From old I have understood, because your commands I have kept'.
[PSA.119.101] From all evil paths, I have restrained my feet, in order that I may keep your word. [§]
mi-kol-orach ra, koliti raglai le-ma'an eshmor devar-cha.
This verse discusses restraining one’s steps to adhere to God’s word. 'mi-kol-orach ra' means 'from all evil paths'. 'koliti raglai' means 'I restrained my feet'. 'le-ma'an eshmor' means 'in order that I may keep'. 'devar-cha' means 'your word'.
[PSA.119.102] I have not turned aside from your judgements, for you are the one who has taught me. [§]
mimishpatecha lo-sarti ki-atta horeitani
This verse contains several key elements. "mimishpatecha" means "from your judgements". "lo-sarti" means "I have not turned aside". "ki-atta" means "for you are". "horeitani" means "you have taught me". The verse overall expresses loyalty to God’s law and acknowledgement of divine instruction.
[PSA.119.103] How sweet are your words to my palate, more than honey to my mouth. [§]
Mah nimltsu lechiki imratecha midbhash lefi
This verse expresses the speaker’s delight in God’s words, finding them sweeter than honey. "Mah" means "how". "Nimltsu" means "are sweet". "Lechiki" means "to my palate". "Imratecha" means "your words". "Midbhash" means "than honey". "Lefi" means "to my mouth".
[PSA.119.104] From your commands I understand, for this reason I have hated all paths of falsehood. [§]
mipikudecha etbonan al-ken sane'ti kol-orach shaker.
This verse consists of several components. "mipikudecha" means "from your commands." "etbonan" means "I understand." "al-ken" means "therefore" or "for this reason." "sane'ti" means "I have hated." "kol-orach" means "all the way" or "all paths." "shaker" means "falsehood" or "lies". The verse expresses understanding of divine commands leading to a rejection of all falsehood.
[PSA.119.105] A lamp is to my foot, your word, and light to my path. [§]
ner-le-rag-lee de-va-rech-a ve-or le-net-ee-va-tee
This verse consists of several words. "ner" means lamp or light. "le-rag-lee" means 'for my foot' or 'to my foot'. "de-va-rech-a" means 'your word'. "ve" means 'and'. "or" means 'light'. "le-net-ee-va-tee" means 'to my path'.
[PSA.119.106] I have sworn and I will fulfill to keep the judgments of your justice. [§]
nishba'ti va'akayemah lishmor mishpatei tzedqekha.
This verse contains several parts. "nishba'ti" means "I have sworn". "va'akayemah" means "and I will fulfill" or "and I have established". "lishmor" means "to keep" or "to guard". "mishpatei" means "judgments" or "laws". "tzedqekha" means "your righteousness" or "your justice". The possessive pronoun 'ha' means 'your'.
[PSA.119.107] I have been answered exceedingly. Yahveh, give me life according to your word. [§]
na'aniti ad-me'od. Yihveh chaieni kidvarecha.
na'aniti means "I have answered" or "I have been answered". ad-me'od means "very much" or "exceedingly". Yihveh is the proper name of God, often vocalized as Yahveh. chaieni means "give me life" or "revive me". kidvarecha means "according to your word".
[PSA.119.108] Please accept the offerings of my mouth, Yahveh, and teach me your judgments. [§]
nidvot pi retseh-na Yahveh u-mishpatecha lamdeni.
nidvot means 'voluntary offerings' or 'vows'. pi means 'my mouth'. retseh-na is an imperative form meaning 'please accept'. Yahveh is the proper name of God. u-mishpatecha means 'and your judgments'. lamdeni is an imperative meaning 'teach me'. This verse is a plea for God to accept one's offerings and to teach them his laws.
[PSA.119.109] My soul is always in my hand, and I have not forgotten your law. [§]
nafshi bekapi tamid vetoratecha lo shachachti
This verse contains several words requiring literal translation. 'Nafshi' means 'my soul'. 'Bekapi' means 'in my hand'. 'Tamid' means 'always'. 'Vetoratecha' means 'and your law'. 'Lo shachachti' means 'I have not forgotten'. The verse expresses a continual holding of the soul and a remembrance of God’s law.
[PSA.119.110] The wicked ones gave a snare to me, but I did not stray from your commandments. [§]
natnu resha'im pach li u mipikkudeykha lo ta'iti.
This verse contains several key words. 'Natnu' means 'they gave'. 'Resha'im' means 'the wicked ones'. 'Pach' means 'a snare' or 'a trap'. 'Li' means 'to me'. 'Mipikkudeykha' means 'from your commandments'. 'Lo ta'iti' means 'I did not stray'. The verse is stating that wicked people set a trap for the speaker, but they did not stray from the commandments.
[PSA.119.111] I have inherited your testimonies forever, for they are the joy of my heart. [§]
nachalti edvotecha leolam ki-seson libbi hema
This verse contains several key words. "Nachalti" means "I have inherited". "Edvotecha" is a combination of "edut" meaning "testimony" and the possessive suffix "cha" meaning "your", therefore translating to "your testimonies". "Leolam" means "forever". "Ki" is a conjunction meaning "for" or "because". "Seson" means "joy". "Libbi" means "my heart". "Hema" means "they are". The verse speaks of inheriting God's testimonies and finding joy in them.
[PSA.119.112] I have directed my heart to do the laws of the Gods forever, because of this. [§]
nah-tee-tee liv-bee lah-ah-soh khoo-kay-kha le-oh-lahm eh-kev.
This verse expresses a dedication to follow God’s laws perpetually. 'Nati'ti' means 'I have inclined' or 'I have directed'. 'Libbi' means 'my heart'. 'La’asot' means 'to do'. 'Chukekha' means 'your laws' (plural). 'Leolam' means 'forever' or 'perpetually'. 'Ekev' is often translated as ‘heel’ but here functions as ‘because’ or ‘in consequence of’ suggesting a resulting dedication.
[PSA.119.113] I have hated detestable things, and I have loved your law. [§]
Se'afim sane'ti v'toratecha ahavti.
This verse consists of three parts. "Se'afim" refers to moral repugnance or things that are detestable. "Sane'ti" is the first person singular perfect form of the verb "to hate". "V'toratecha" means "and your law". "Ahavti" is the first person singular perfect form of the verb "to love". Therefore, the verse speaks of hating that which is detestable and loving God's law.
[PSA.119.114] You are my hiding place and my shield. I have hoped for your word. [§]
sith-ree oo-mah-ghee-nee ah-tah lee-deh-var-kah yee-khal-tee
This verse contains several words relating to God and trust. "Sithri" means my hiding place or cover. "Umaggini" means my shield or protector. "Ata" is the second person singular pronoun meaning 'you'. "Lidvarcha" means 'to your word'. "Yichalti" means 'I have waited' or 'I hope'. This verse is expressing trust in God as a refuge and source of hope.
[PSA.119.115] Turn away from me, evil ones, and I will keep the commandments of the Gods. [§]
Suru mimmeni m're'im v'etzrah mitzvot Elohay.
This verse contains a command and a promise. "Suru" is a command meaning "turn away" or "depart". "Mimmeni" means "from me". "M're'im" means "evil ones" or "wrongdoers". "V'etzrah" means "and I will store up" or "and I will keep". "Mitzvot" means "commandments" or "precepts". "Elohay" means "the Gods". The verse overall is a call to turn away from evil and a promise of keeping the commandments of the Gods.
[PSA.119.116] Support me according to your word, and I will live, and do not shame me from my expectation. [§]
samkeni ke'imratecha ve'echyeh ve'al tevisheni misibri.
This verse is a plea for support and reassurance. "Samkeni" means 'support me'. "Ke'imratecha" means 'like your word' or 'according to your saying'. "Ve'echyeh" means 'and I will live'. "Ve'al tevisheni" means 'and do not shame me'. "Misibri" means 'from my hope' or 'from my expectation'. Thus, the verse is a request that God uphold the speaker according to his promises, so that the speaker may live and not be disappointed.
[PSA.119.117] Sustain me, and I will be saved, and I will be saved always by your laws. [§]
se'adeini ve'ivvashe'a ve'esh'a bechukekha tamid.
This verse contains several words referencing the Divine. 'se'adeini' is a request for support or sustenance. 'ivvashe'a' is a verb meaning 'I will be saved'. 'chukekha' refers to 'your laws' or 'your statutes', with the possessive pronoun 'your' referring to the Divine. 'tamid' means 'always' or 'forever'. The verse expresses a reliance on the Divine for support and a commitment to following Divine law.
[PSA.119.118] You have forgiven all who stray from your laws, for you have deceived them. [§]
salita kol-shogim mechukekha ki-sheker tarmitam
This verse contains several words that require literal translation. 'Salita' means 'you have forgiven'. 'Kol' means 'all'. 'Shogim' refers to those who err or stray. 'Mechukekha' means 'from your laws'. 'Ki' means 'for' or 'because'. 'Sheker' means 'falsehood'. 'Tarmitam' means 'you have deceived them'. The verse speaks of God forgiving those who err from his laws, but also accuses God of deceiving them.
[PSA.119.119] You have cast away the scum, all the wicked ones of the land. Therefore, I have loved your testimonies. [§]
sigim hishbata kal-rishei-aretz lakehn ahavti edotecha
sigim means "dross" or "scum". hishbata means "you have cast away". kal means "all". rishei means "the wicked ones". aretz means "earth" or "land". lakehn means "therefore". ahavti means "I have loved". edotecha means "your testimonies". This verse describes God removing wickedness from the land, and as a result, the speaker has come to love God’s testimonies.
[PSA.119.120] My flesh trembled from your fear, and I feared your judgements. [§]
sa-mar mip-akhd-kha be-sa-ree oo-mi-mish-pa-te-kha ya-re-tee.
This verse contains several components. "Sa-mar" means 'was covered' or 'trembled'. "Mip-akhd-kha" means 'from your fear', meaning the fear *of* someone. "Be-sa-ree" means 'in my flesh'. "Oo-mi-mish-pa-te-kha" means 'and from your judgements'. "Ya-re-tee" means 'I feared'. The verse speaks of a physical reaction to the fear of someone and acknowledges respect for their judgements.
[PSA.119.121] I have made justice and righteousness. Do not allow me to my oppressors. [§]
Asiti mishpat vatzedek bal-taniheni le'oshkay.
This verse is a declaration of justice and righteousness. 'Asiti' means 'I have made' or 'I have done'. 'Mishpat' refers to justice, a just cause, or a sentence of justice. 'Vatzedek' means 'and righteousness'. 'Bal-taniheni' means 'do not allow me' or 'do not suffer me'. 'Le'oshkay' means 'to my oppressors'. The overall meaning is a plea for God to not allow the speaker's oppressors to continue their oppression, as God has already acted with justice and righteousness.
[PSA.119.122] Evening, my servant, for good. Let not the arrogant exploit me. [§]
arob avdek letov al-ya'ashkunee zedim
arob - evening or dusk; avdek - my servant; letov - for good; al-ya'ashkunee - let them not oppress/exploit me; zedim - arrogant/haughty/oppressors.
[PSA.119.123] My eyes are consumed waiting for your salvation, and for the word of your righteousness. [§]
ay-nai kah-loo lee-shoo-ah-teh-kah oo-leh-im-rat zid-keh-kah
This verse contains several words that require literal translation. "Ay-nai" means "my eyes". "Kah-loo" means "are consumed" or "have waited". "Lee-shoo-ah-teh-kah" means "for your salvation". "Oo-leh-im-rat" means "and for the word". "Zid-keh-kah" means "of righteousness". The verse expresses a longing and waiting for God's salvation and righteous word.
[PSA.119.124] Do with your servant according to your loving kindness, and teach me your statutes. [§]
ah-seh im ahv-deh-kah keh-has-deh-kah veh-hoo-keh-kah lam-deh-nee
This verse is a plea for divine assistance and instruction. "ah-seh" means "do" or "make". "im ahv-deh-kah" means "with your servant". "keh-has-deh-kah" means "according to your loving kindness". "veh-hoo-keh-kah" means "and your statutes". "lam-deh-nee" means "teach me". The verse is asking God to act with loving kindness towards the speaker and to teach them God's statutes.
[PSA.119.125] Your servant I am, understand me, and I will know your testimonies. [§]
Avdekha-ani habineni ve'ed'a edotekha.
This verse contains several key components. 'Avdekha' means 'your servant'. 'Ani' means 'I'. 'Habineni' comes from the root 'bin' meaning to understand, and with the imperative form 'habin' plus the suffix 'eni' meaning 'understand me'. 'Ve'ed'a' means 'and I will know'. 'Edotekha' means 'your testimonies'. The verse is a plea for understanding so that the speaker can know the testimonies of the divine being.
[PSA.119.126] It is time to do for Yahveh; they have broken your law. [§]
Et la'asot liyahveh, heferu toratecha.
This verse consists of several components. 'Et' is a particle that marks the infinitive construct. 'La'asot' means 'to do' or 'to make'. 'Liyahveh' is a prepositional phrase meaning 'to Yahveh'. 'Heferu' means 'they have broken' or 'they have profaned'. 'Toratecha' means 'your law' or 'your instruction'. The overall structure indicates a time for action towards Yahveh is being contrasted with a breaking of divine law.
[PSA.119.127] Therefore, I have loved your commandments more than gold and more than fine gold. [§]
al-ken ahavti mitzvotekha mizahav u mipaz
This verse expresses love for God's commandments. 'Al-ken' means 'therefore' or 'for this reason'. 'Ahavti' means 'I have loved'. 'Mitzvotekha' means 'your commandments'. 'Mizahav' means 'than gold'. 'U' means 'and'. 'Mipaz' means 'than fine gold'.
[PSA.119.128] Therefore, all of the commandments of all of Israel, I hated every path of falsehood. [§]
al-ken | kol-pik-u-dei kol yis-ra-ti kol o-rach she-ker sa-ne-ti.
This verse uses several key words. "Al-ken" means 'therefore'. "Kol" means 'all'. "Pik-u-dei" is the plural of 'commandment'. "Yis-ra-ti" refers to 'Israel'. "O-rach" means 'way' or 'path'. "She-ker" means 'falsehood'. "Sa-ne-ti" means 'I hated'. The verse is a declaration of hatred for all false ways by Israel.
[PSA.119.129] The wonders of your testimonies, because of them you have preserved my soul. [§]
pleh-ot ay-do-tay-kha al-kay-en netz-ah-rahm naf-shee
This verse consists of several words. "pleh-ot" means wonders. "ay-do-tay-kha" means your testimonies. "al-kay-en" means because of them. "netz-ah-rahm" means you have preserved/guarded. "naf-shee" means my soul.
[PSA.119.130] The opening of your words illuminates those who have understanding of the naive. [§]
peh-takh de-va-re-kha ya-eer me-veen pe-tay-eem
This verse contains several components. 'Peh' means 'mouth'. 'Takh' means 'opening'. 'De-vare-kha' is 'your words'. 'Ya-eer' means 'it illuminates' or 'it makes shine'. 'Me-veen' means 'understanders' or 'those who have understanding'. 'Pe-tay-eem' means 'simpletons' or 'naive ones'. Thus, the verse speaks about the illuminating power of God's words for those lacking understanding.
[PSA.119.131] I have opened my mouth and breathed, for I have desired your commands. [§]
pee-fah-ar-tee vah-eh-shah-fah kee leh-meetz-vo-teh-kah yah-ahv-tee
This verse uses figurative language. "Pee-fah-ar-tee" means "I have opened my mouth". "Vah-eh-shah-fah" means "and I have breathed". "Kee" means "because" or "for". "Leh-meetz-vo-teh-kah" means "to your commands". "Yah-ahv-tee" means "I have desired". The verse overall describes a yearning or longing for God's commands.
[PSA.119.132] God, turn to me and favor me, as is just for those who love your name. [§]
pneh-elai vehanneh-nee kemish-pat le-ohavei shemechah
This verse is a plea for God's favor. "Pneh-elai" means 'turn to me, God'. "Vehanneh-nee" means 'and favor me'. "Kemishpat" means 'like justice' or 'according to justice'. "Le-ohavei shemechah" means 'to those who love your name'. The verse as a whole requests God to show favor as He would to those who rightfully love Him.
[PSA.119.133] My steps you will establish by your saying, and do not let all wickedness rule over me. [§]
Pe'amai haken be'imratecha ve'al tashlet bi kol aven.
This verse contains several key words. 'Pe'amai' means 'my steps', referring to one’s actions or life path. 'Haken' means 'prepare' or 'establish'. 'Be'imratecha' means 'in your word' or 'by your saying'. 'Ve'al tashlet bi' means 'and do not let rule over me'. 'Kol aven' means 'all wickedness' or 'all iniquity'. The verse is a plea for guidance and protection from evil.
[PSA.119.134] Redeem me from the oppression of man, and I will keep your commands. [§]
pə-dê-nî mē-‘ō-šeq ‘ā-ḏām wə-’eš-mərāh piq-qu-ḏê-ḵā
This verse contains several key words. "pə-dê-nî" means 'redeem me', stemming from a root meaning to ransom or deliver. "‘ō-šeq" means 'oppression' or 'violence'. "‘ā-ḏām" simply means 'man' or 'human'. "wə-’eš-mərāh" means 'and I will keep'. "piq-qu-ḏê-ḵā" means 'your commands' or 'your decrees'. The verse is a plea for deliverance from human oppression, with a promise to obey the commands in return.
[PSA.119.135] May your face shine upon your servant, and teach me your laws. [§]
pah-neh-kah hah-ehr buh-ahv-deh-kah veh-lahm-deh-nee et-hoo-keh-kah
This verse contains several key names and words. "Pah-neh-kah" refers to 'your face', used as a metaphor for God's presence or favor. "Hah-ehr" means 'to shine' or 'to illuminate'. "Buh-ahv-deh-kah" means 'in your servant'. "Veh-lahm-deh-nee" means 'and teach me'. "Et" is a grammatical particle, often untranslated but indicating a direct object. "Hoo-keh-kah" means 'your laws'.
[PSA.119.136] Streams of water descended from my eyes because they did not keep your instruction. [§]
Palgei-mayim yardu einai al lo-shamru toratecha.
This verse describes streams of water descending from the speaker’s eyes. It is a poetic expression of intense sorrow and weeping. The reason for the weeping is that others have not kept the speaker’s instruction. ‘Palgei-mayim’ literally means ‘streams of water.’ ‘Yardu’ means ‘descended.’ ‘Einai’ means ‘my eyes.’ ‘Al’ means ‘upon’ or ‘because of.’ ‘Lo-shamru’ means ‘they did not keep.’ ‘Toratecha’ means ‘your instruction’.
[PSA.119.137] Righteous you are, Yahveh, and just are your judgements. [§]
tsadik atta yahveh veyashar mishpatecha
The word 'tsadik' means righteous. 'Atta' means you. 'Yahveh' is the proper name of God. 'Ve' means and. 'Yashar' means straight or just. 'Mishpatecha' means your judgements.
[PSA.119.138] You have commanded righteousness, your testimonies, and faithfulness very much. [§]
tsi-veet-ah tseh-dek eh-do-te-kha veh-eh-moo-nah meh-ode
This verse consists of several words. "tsi-veet-ah" is a verb meaning 'you have commanded'. "tseh-dek" means 'righteousness' or 'justice'. "eh-do-te-kha" means 'your testimonies' or 'your decrees'. "veh" means 'and'. "eh-moo-nah" means 'faithfulness' or 'truth'. "meh-ode" means 'very' or 'exceedingly'. Therefore, the verse speaks of God commanding righteousness and faithfulness.
[PSA.119.139] My jealousy consumes me, because my enemies have forgotten your words. [§]
tsim-ta-tnee keen-ah-tee kee-shakh-khoo dvah-reh-kha tzah-ree
This verse uses several key terms. "Tzimtatni" is from the root word meaning to shrink or be narrow, implying being consumed or afflicted. "Kin'ati" refers to zealous passion or jealousy. "Shakhchu" means to forget. "D'varekha" means your words. "Tzarai" means your enemies.
[PSA.119.140] Your word is very refined, and your servant loves it. [§]
tsroo-pah im-rah-t'kah ma-od v'avd'kah a-hey-vah
This verse describes God's word as being very pure, and the speaker's love for it. "Tsruphah" means refined or purified. "Imrah" means word or saying. "Ma'od" means very or exceedingly. "Avd'kah" means your servant. "Aheyvah" means love.
[PSA.119.141] Young I am and despised, the commands of you I have not forgotten. [§]
tsa'eer anokhi v'nivzeh pikudeykha lo shakhachti
This verse contains several words that require literal translation. 'tsa'eer' means young or small. 'anokhi' means I. 'v'nivzeh' means and despised. 'pikudeykha' means your commands. 'lo shakhachti' means I have not forgotten. The verse expresses humility and remembrance of God's commands.
[PSA.119.142] Your righteousness is righteousness forever, and your law is truth. [§]
tsi-deh-kah-tah-khah tseh-dek leh-oh-lahm veh-toh-rah-tah-khah eh-met
This verse consists of several words. "tsi-deh-kah-tah-khah" is the second person masculine singular possessive pronoun followed by the word for righteousness. "tseh-dek" is righteousness. "leh-oh-lahm" means forever. "veh" is the conjunction "and". "toh-rah-tah-khah" is the second person masculine singular possessive pronoun followed by the word for law or instruction. "eh-met" means truth.
[PSA.119.143] Narrowness and distress found me, your commands are my delights. [§]
tsar-oomatzok metza-ooni mitzvotecha sha-ashu-ai
This verse contains several words that require literal translation. "tsar-oomatzok" is a combined phrase meaning "narrow and distress". "metza-ooni" means "found me". "mitzvotecha" is "your commands". "sha-ashu-ai" means "my delights". The verse speaks of finding joy and solace in God’s commands even in times of trouble.
[PSA.119.144] Righteousness are your testimonies forever. Understand me, and I shall live. [§]
tseh-dek ay-doht-kha le-oh-lam hah-vee-neh-nee veh-eh-heh
This verse contains several key terms. 'Tsedek' means righteousness. 'Eidotecha' is 'your testimonies'. 'Leolam' means 'forever'. 'Havinehni' is 'understand me'. 'Ve'echyeh' is 'and I shall live'. The verse is a plea for understanding of God's righteous decrees, connected with a desire for continued life.
[PSA.119.145] I called with all my heart; answer me, Yahveh. I will keep your statutes. [§]
qarati bechol lev aneni Yahveh chuqeqha etsorah.
This verse is a plea and a declaration of commitment. "Qarati" means I called. "Bechol lev" means with all heart. "Aneni" means answer me. "Yahveh" is the proper name of God. "Chuqeqha" refers to statutes or laws. "Etsorah" means I will keep or treasure.
[PSA.119.146] I called to Yahveh, save me, and I will keep the testimonies of the Gods. [§]
qara'ticha hoshi'eni ve'eshmerah edotecha
This verse consists of several parts. 'Qara'ticha' means 'I called to you'. 'Hoshi'eni' means 'save me'. 'Ve'eshmerah' means 'and I will keep'. 'Edotecha' means 'your testimonies'. Therefore, the verse is a plea for salvation followed by a promise to keep God's commandments.
[PSA.119.147] I anticipated in the dawn, and I waited for your words; I longed. [§]
qid'meti baneshef va'ashaveh lid'varykha yichalti.
This verse consists of several parts. "qid'meti" means "I anticipated" or "I was beforehand". "baneshef" means "in the dawn" or "at morning". "va'ashaveh" means "and I waited" or "and I hoped". "lid'varykha" means "for your words". "yichalti" means "I longed" or "I desired". The verse describes someone anticipating and longing for God's words at dawn.
[PSA.119.148] Before my eyes I will keep watch, to converse in your word. [§]
kid-moo ay-nai ash-moo-rot lah-see-akh beh-im-rah-teh-khah
This verse contains several key words. "Kidmoo" relates to the front or face. "Ay-nai" means "my eyes". "Ash-moo-rot" refers to watchmen or guards. "Lah-see-akh" means to converse or meditate. "Beh-im-rah-teh-khah" means "in your word". The verse is a statement about focusing one’s attention during watch.
[PSA.119.149] Hear my voice according to your kindness, Yahveh, according to your justice, give me life. [§]
qoli shima'ah k'hasdekha Yahveh k'mishpatekha khayeni.
This verse consists of several words. "qoli" means 'my voice'. "shima'ah" means 'hear'. "k'hasdekha" means 'according to your kindness'. "Yahveh" is the proper name of God. "k'mishpatekha" means 'according to your justice'. "khayeni" means 'give me life'. The verse is a plea for God to hear and respond based on His character.
[PSA.119.150] Those who pursue wicked purpose draw near, they have removed themselves from your instruction. [§]
kar-voo ro-de-fei zim-mah mit-o-rat-cha ra-cha-koo.
This verse describes those who pursue wickedness being distant from God's instruction. 'Karvoo' means 'draw near' or 'approach'. 'Rodefei' is 'pursuers'. 'Zimmah' refers to 'wicked purpose' or 'schemes'. 'Mittoratcha' means 'from your instruction' or 'from your law'. 'Rachaku' means 'they are distant' or 'they have removed themselves'.
[PSA.119.151] Near you are Yahveh, and all of your commandments are truth. [§]
karov atta Yahveh vechol mitzvotekha emet
karov means "near". atta means "you". Yahveh is the proper name of God. vechol means "and all". mitzvotekha means "your commandments". emet means "truth". This verse states that God is near, and all of his commandments are truth.
[PSA.119.152] From of old I have known your testimonies, for forever you Gods have established them. [§]
Keh-dem yah-dah-tee may-ay-dote-cha ki le-o-lam yes-ad-tam.
This verse consists of several key words. "Keh-dem" means from of old, or previously. "Yah-dah-tee" is a first person singular perfect form of the verb 'to know.' "May-ay-dote-cha" is 'my testimonies,' with 'may' being 'my,' 'ay-dote' being 'testimonies' and 'cha' being 'your' (plural, indicating respect). "Ki" means 'for' or 'because'. "Le-o-lam" means 'forever.' "Yes-ad-tam" means 'you have established'. The pronoun is plural, showing respect to the Gods.
[PSA.119.153] See my affliction and deliver me, for I have not forgotten your teaching. [§]
re-ah-nee o-nee v-chal-tse-nee kee-toh-rah-tah-kah loh shah-kah-tee
This verse consists of several words. 'Re-ah' means 'see'. 'O-nee' means 'my affliction'. 'V-' is a conjunction meaning 'and'. 'Chal-tse-nee' means 'deliver me'. 'Kee' means 'for, because'. 'To-rah-tah-kah' means 'your teaching'. 'Loh' means 'not'. 'Shah-kah-tee' means 'I have forgotten'. The verse is a plea for deliverance based on remembering God’s teaching.
[PSA.119.154] Contend in my dispute and redeem me; according to your word, make me live. [§]
ree-vah ree-vee oo-geh-ah-leh-nee leh-im-rah-teh-kah khah-yeh-nee
This verse consists of several words. 'reevah' means 'my quarrel' or 'my dispute'. It is repeated as 'reevee', functioning as a further emphasis on the dispute. 'oo-geh-ah-leh-nee' means 'and redeem me'. 'leh-im-rah-teh-kah' means 'according to your word'. 'khah-yeh-nee' means 'make me live' or 'let me live'. The verse is a plea for God to intervene in a dispute and bring redemption and life.
[PSA.119.155] Salvation is distant from wicked people, for they did not seek your laws. [§]
rahok mereshaim yeshua, ki hukkeykha lo darashu.
This verse discusses the distance of salvation from the wicked and links it to their failure to seek the laws. 'Rahok' means distant or far. 'Mereshaim' means wicked people. 'Yeshua' means salvation. 'Ki' means 'for' or 'because'. 'Hukkeykha' means 'your laws' (plural). 'Lo' means 'not'. 'Darashu' means 'they sought'.
[PSA.119.156] Your compassions are many, Yahveh. According to your judgements, give me life. [§]
rachamecha rabim | Yahveh, kemishpatecha chayyeni.
rachamecha means 'your compassions'. rabim means 'many'. Yahveh is the proper name of God. kemishpatecha means 'according to your judgements'. chayyeni means 'give me life' or 'make me live'. The vertical bar symbol (|) indicates a division in the verse structure, usually a pause.
[PSA.119.157] Many are those pursuing me and my adversaries, but I have not turned from your testimonies. [§]
rabim rodefai ve tzarei me'edoteicha lo natiti.
This verse contains several key words. "Rabim" means 'many'. "Rodfai" means 'those pursuing me'. "Ve" means 'and'. "Tzarei" means 'my adversaries'. "Me'edoteicha" means 'from your testimonies'. "Lo" means 'not'. "Natiti" means 'I have turned'. The verse is a statement of unwavering commitment to God’s teachings despite facing numerous enemies.
[PSA.119.158] I saw betrayers, and I contended with those who did not keep the Gods’ word. [§]
ra'iti vogdim va'etkotata asher imratecha lo shamaru.
This verse describes the speaker having seen betrayers and contended with them, specifically those who have not kept the Gods’ word. 'Ra'iti' means 'I saw'. 'Vogdim' means 'betrayers'. 'Va'etkotata' means 'and I contended'. 'Asher' means 'that/who'. 'Imratecha' is 'your word'. 'Lo shamaru' means 'did not keep'.
[PSA.119.159] Behold, I have loved Your commands, Yahveh, as Your lovingkindness sustains my life. [§]
re'eh ki-pikudecha ahavti Yahveh ke-chasdecha chayyeni.
This verse expresses love for God’s commands and requests God to sustain life according to His lovingkindness. ‘Re’eh’ means ‘behold’ or ‘see’. ‘Pikudecha’ is the plural possessive form of ‘pikud’ meaning ‘commands’ or ‘ordinances’ and attached to the second person pronoun, ‘your’. ‘Ahavti’ means ‘I have loved’. ‘Yahveh’ is the proper name of God. ‘Ke’ means ‘as’ or ‘like’. ‘Chasdecha’ is ‘Your lovingkindness’ or ‘Your mercy’. ‘Chayyeni’ means ‘sustain my life’ or ‘let me live’.
[PSA.119.160] The beginning of your word is truth, and forever, all your judgment is righteousness. [§]
rosh-devar-kha emet u-leolam kol-mishpat tzedek-kha
rosh means 'head' or 'beginning'. dvar means 'word' or 'matter'. kha is 'your'. emet means 'truth'. u-leolam means 'and forever'. kol means 'all'. mishpat means 'judgment' or 'sentence'. tzedek means 'righteousness' or 'justice'. kha is again 'your'. This verse speaks about the truth of God's word and the eternal righteousness of God's judgments.
[PSA.119.161] Chiefs pursue me for nothing, and your words cause fear to my heart. [§]
sarim rdapuni hinam u midbarecha pachad libi
sarim is the plural of sar, meaning chiefs or rulers. rdapuni means they pursue me. hinam means without cause, or for nothing. u is 'and'. midbarecha means your words. pachad means fear. libi means my heart.
[PSA.119.162] I rejoice on your word, like one who finds great spoil. [§]
sas ani al-imratecha kmoetsa shalal rab
This verse expresses joy in God's word, comparing it to finding great spoil or treasure. 'Sas' means to rejoice or be glad. 'Ani' means 'I'. 'Al-imratecha' literally means 'on your word'. 'Kmoetsa' means 'like one who finds'. 'Shalal' refers to spoil, plunder, or treasure. 'Rab' means great or much.
[PSA.119.163] I hated falsehood and I abhorred your teaching, but I loved it. [§]
sheker saneeti va’ata’evah toratecha ahavti.
This verse consists of several words. ‘Sheker’ means falsehood. ‘Saneeti’ is ‘I hated.’ ‘Va’ata’evah’ means ‘and I abhorred.’ ‘Toratecha’ means ‘your teaching’ or ‘your law.’ ‘Ahavti’ means ‘I loved.’ The verse is a personal statement expressing a love for divine teaching and a hatred of falsehood.
[PSA.119.164] Seven in a day I have praised you, concerning the judgements of your righteousness. [§]
Sheva bayom hilalti'cha al mishpatei tzedeqcha.
This verse is composed of several parts. 'Sheva' means seven. 'Bayom' means in day or daily. 'Hilalti'cha' is a verb meaning 'I have praised you'. 'Al' means upon or concerning. 'Mishpatei' means judgements. 'Tzedeqcha' means your righteousness. Therefore, the verse describes praising God daily for His righteous judgements.
[PSA.119.165] Great peace to those who love your law, and there is no stumbling block for them. [§]
sha-lom rav le-o-ha-vey to-ra-tech ve-ein-la-mo mich-shol
This verse contains several key words. 'Shalom' means peace or completeness. 'Rav' means great or abundant. 'Le-o-ha-vey' means 'to those who love'. 'Toratech' means 'your law' or 'your teaching'. 'Ve-ein-la-mo' means 'and there is not for them'. 'Mich-shol' means stumbling block or obstacle. The verse is speaking about those who love God’s law and how they will not be tripped up or face obstacles.
[PSA.119.166] I hoped for your salvation, Yahveh, and I did your commandments. [§]
siv-var-tee leesh-oo-ah-teh-kah Yahveh oo-mitz-vo-teh-kah ah-see-tee
This verse contains several key names and words. 'Siv-var-tee' means 'I thought' or 'I hoped'. 'Leesh-oo-ah-teh-kah' means 'for your salvation'. 'Yahveh' is the proper name of God. 'Oo-mitz-vo-teh-kah' means 'and your commandments'. 'Ah-see-tee' means 'I did'. Therefore the verse states someone hoped for God's salvation and did God's commandments.
[PSA.119.167] My soul has guarded your testimonies, and I love them greatly. [§]
sham-rah naf-shee eh-do-tay-cha va-o-heh-vem me-od.
This verse contains several components. 'sham-rah' means 'guarded' or 'kept'. 'naf-shee' means 'my soul'. 'eh-do-tay-cha' means 'your testimonies' or 'your precepts'. 'va-o-heh-vem' is a conjunction 'and' plus 'I love them'. 'me-od' means 'very much' or 'greatly'. The verse expresses a relationship where the speaker’s soul keeps the testimonies of another and loves those testimonies greatly.
[PSA.119.168] I have kept your commands and your testimonies, for all my ways are before you. [§]
sha-mar-tee pee-koo-day-cha ve-ay-do-tay-cha kee kol-deh-ra-chai neg-deh-cha
This verse contains several key words. "Shamar" means to guard, keep, or observe. "Pikkudecha" is the plural form of "pikud," meaning command or ordinance, with a possessive suffix meaning "your". "Eidoteycha" means testimonies, with a possessive suffix meaning "your". "Kee" means because or for. "Kol" means all. "Derachai" means my ways. "Negdech" means before you.
[PSA.119.169] Let my rejoicing draw near before your face, Yahveh, cause me to understand according to your word. [§]
tik-rah rih-nah-tee leh-fah-neh-kah Yahveh kid-var-kah hah-vee-neh-nee
This verse consists of several parts. "tik-rah" means "draw near". "rih-nah-tee" means "my song" or "my rejoicing". "leh-fah-neh-kah" means "before your face". "Yahveh" is the proper name of God. "kid-var-kah" means "according to your word". "hah-vee-neh-nee" means "cause me to understand". The verse expresses a plea for God to draw near and hear a prayer or song, and to grant understanding according to His word.
[PSA.119.170] May my supplication come before you, according to your word, rescue me. [§]
tavo techinati lifanekha ke'imratecha hatzileini
This verse consists of several words. 'Tavo' means 'come'. 'Techinati' means 'my supplication'. 'Lifanekha' means 'before you'. 'Ke'imratecha' means 'according to your word'. 'Hatzileini' means 'rescue me'. The verse is a plea for rescue based on a previous promise.
[PSA.119.171] My lips desire praise, for the Gods teach me Your laws. [§]
taba'na sifatai tehila ki telam'deni hukekha.
This verse uses several key terms. "Sifatai" means "my lips." "Tehila" means "praise." "Ki" means "for" or "because." "Telam'deni" means "You teach me." "Hukekha" means "Your laws." The verb "taba'na" indicates a desire or longing. Therefore, the verse expresses a longing of the speaker's lips to offer praise because the Gods teach them laws.
[PSA.119.172] Answer my tongue with your word, for all of your commandments are righteousness. [§]
ta'an leshoni imratecha ki kol mitzvotekha tzedek
This verse consists of several words. 'ta'an' means 'answer'. 'leshoni' means 'to my tongue'. 'imratecha' means 'your word'. 'ki' means 'for, because'. 'kol' means 'all'. 'mitzvotekha' means 'your commandments'. 'tzedek' means 'righteousness, justice'. The verse is a plea for divine communication and affirmation of God's commands.
[PSA.119.173] May your hand be to my help, for your commands I have chosen. [§]
teh-hee-yad-kha le-az-ray-nee kee peek-oo-day-kha ba-char-tee
This verse contains several key words requiring literal translation. 'teh-hee' means 'be', or 'may it be'. 'yad-kha' is 'your hand'. 'le-az-ray-nee' means 'to my help'. 'kee' means 'because' or 'for'. 'peek-oo-day-kha' means 'your commands'. 'ba-char-tee' means 'I have chosen'. The verse is a plea for divine assistance based on a commitment to obedience.
[PSA.119.174] I have desired for your salvation, Yahveh, and your law is my delight. [§]
ta'avti lishua'techah Yahveh v'toratechah sha'ashu'ai.
This verse contains several key names and words. "ta'avti" means 'I have desired'. "lishua'techah" means 'for your salvation'. "Yahveh" is the proper name of God. "v'toratechah" means 'and your law'. "sha'ashu'ai" means 'my delight'.
[PSA.119.175] May my soul live, and may I praise you, and your judgements will help me. [§]
te-hee naf-shee oo-te-ha-leh-kha oo-mish-pa-te-kha ya-az-ru-nee
This verse consists of several parts. "te-hee naf-shee" means "may my soul live". "oo-te-ha-leh-kha" means "and may I praise you". "oo-mish-pa-te-kha" means "and your judgements/laws". "ya-az-ru-nee" means "will help me". The verse is a plea for continued life and a statement of faith that the divine laws will provide support.
[PSA.119.176] I have wandered like a lost sheep, I seek your servant, for I have not forgotten your commandments. [§]
ta'iti k'seh ovdeh ba'kesh avdecha ki mitzvotecha lo shachachti
This verse expresses a feeling of being lost and seeking God. 'Ta'iti' means 'I have wandered.' 'K'seh ovdeh' means 'like a lost sheep.' 'Ba'kesh avdecha' means 'I seek your servant.' 'Ki mitzvotecha' means 'for your commandments.' 'Lo shachachti' means 'I have not forgotten.' The verse is a plea, expressing the speaker’s continued reliance on and memory of God's laws despite feeling lost.
PSA.120
[PSA.120.1] A song of ascents to Yahveh, in my distress I called, and he answered me. [§]
shir ha-ma'alot el-yehova ba-tzarata li karati va-ya'anehni
This verse is a Psalm of Ascents. 'Shir' means song. 'Ha-ma'alot' means 'of the ascents'. 'El' means 'to'. 'Yehova' is the proper name of God, Yahveh. 'Ba-tzarata' means 'in distress'. 'Li' means 'to me'. 'Karati' means 'I called'. 'Va-ya'anehni' means 'and he answered me'.
[PSA.120.2] Yahveh, save my soul from a lying lip and from a deceitful tongue. [§]
Yahveh, save my soul from a lying lip, from a deceitful tongue.
The verse is a plea for deliverance. "Yahveh" is the proper name of God. "Hatzilah" means "save". "Nafshi" means "my soul". "Misspat-sheker" means "from a lying lip". "Milashon remiyah" means "from a deceitful tongue".
[PSA.120.3] What can be given to you, and what can be added to you by a lying tongue? [§]
Mah-yit-ten le-cha oo mah-yo-seef lach la-shone re-mee-yah.
This verse asks a rhetorical question, questioning what could be given to someone, or what could be added to them, by a deceitful tongue. 'Mah' means 'what'. 'Yit-ten' is a form of the verb 'to give'. 'Le-cha' means 'to you'. 'Yo-seef' means 'to add'. 'Lach' also means 'to you'. 'La-shone' means 'tongue'. 'Re-mee-yah' means 'deceitful' or 'lying'.
[PSA.120.4] The arrows of the mighty one are sharp, with burning wood. [§]
chitz-ay gib-bor sh’nu-nim im g’cha-lay r’ta-mim
The verse describes the weaponry of a powerful warrior. 'chitz-ay' means arrows. 'gib-bor' means strong or mighty, thus 'gib-bor' is translated as 'mighty one'. 'sh’nu-nim' means sharp. 'im' means with. 'g’cha-lay' means coals or glowing embers. 'r’ta-mim' refers to a type of acacia tree whose wood burns hot, so it is translated here as 'burning wood'.
[PSA.120.5] Woe to me, for I have dwelt for a long time, residing with the tents of Kedar. [§]
oyah-lee kee-gar-tee mesh-ekh shakh-an-tee im-ah-ho-lay keh-dar
This verse expresses lament and a feeling of being an outsider. "Oyah-lee" is an exclamation of woe. "Gar-tee" means I have dwelt or resided. "Mesh-ekh" refers to a length of time, a dwelling. "Shakh-an-tee" means I have resided or dwelt. "Im-ah-ho-lay" means with the tents of. "Keh-dar" refers to Kedar, a nomadic tribe.
[PSA.120.6] Great abundance dwells with my soul, with the hater of peace. [§]
rab-bat shakh-nah-lah nahf-shee im so-nay sha-lom
This verse contains several words that require literal translation. 'Rab-bat' means 'abundance' or 'greatness'. 'Shakh-nah' refers to dwelling. 'Nahf-shee' is 'my soul'. 'Im' means 'with'. 'So-nay' means 'hater'. 'Sha-lom' means 'peace'. The verse is structured with a subject, verb implied, and objects, indicating a state of being or feeling.
[PSA.120.7] I am peace, and when I speak, they go to war. [§]
a-nee sha-lohm ve-kee a-da-beh-er heh-mah la-mil-cha-mah
This verse contains several key names and words. "a-nee" means "I". "sha-lohm" is a form of the word for peace or wholeness. "ve-kee" means "and when" or "and that". "a-da-beh-er" is "I speak". "heh-mah" means "they". "la-mil-cha-mah" means "to war" or "for war".
PSA.121
[PSA.121.1] A song of ascents. I will lift my eyes to the mountains. From where will my help come? [§]
shir la-ma'alot esa eyinai el-heharim meayin yavo ezri.
This verse is a song of ascents. 'Shir' means song. 'La-ma'alot' means 'of ascents' or 'to the heights'. 'Esa eyinai' means 'I will lift my eyes'. 'El-heharim' means 'to the mountains'. 'Meayin' means 'from where'. 'Yavo' means 'will come'. 'Ezri' means 'my help'.
[PSA.121.2] My help comes from with Yahveh, the maker of the heavens and the earth. [§]
Ezri me'im Yahveh, ose shamayim va'aretz.
Ezri means "my help". Me'im means "from with". Yahveh is the proper name of God. Ose means "the maker". Shamayim means "the heavens". Va'aretz means "and the earth". This verse expresses that help comes from Yahveh, who is the maker of heaven and earth.
[PSA.121.3] Do not give your foot to stumbling, do not let your guard sleep. [§]
al-yitten la-mot raglecha, al-yanum shomrecha.
This verse contains instructions regarding vigilance and protection. "al-yitten" means "do not give". "la-mot" means "to stumble". "raglecha" means "your foot". "al-yanum" means "do not slumber". "shomrecha" means "your guard". The verse is an exhortation to remain steadfast and to rely on a watchful protector.
[PSA.121.4] Behold, the Gods will not slumber, and the Gods will not sleep. The guardian of Israel is ever watchful. [§]
hin-neh lo ya-num ve-lo yee-shahn shoh-mer yis-rah-el
This verse describes God’s constant watchfulness over Israel. "Hinneh" means "behold". "Lo yanum" means "will not slumber". "Lo yeeshan" means "will not sleep". "Shomer" means "watcher" or "guardian". "Israel" is the name of the people of God. The verse is structured with parallel phrasing to emphasize the point.
[PSA.121.5] Yahveh guards you. Yahveh is your shadow on the hand of your right hand. [§]
Yahveh shomrecha, Yahveh tzilcha al-yad yeminecha.
This verse consists of two parallel phrases. "Shomrecha" means "He guards you" or "He keeps you". "Tzilcha" means "your shadow". "Al-yad" means "on the hand of", and "yeminecha" means "your right hand". The verse is poetic and uses imagery of protection and shade.
[PSA.121.6] By day the sun will not strike you, and by night the moon. [§]
yo-mahm ha-sheh-mesh lo yakh-keh-kha ve-ya-reh-akh ba-la-yi-lah
This verse speaks of protection from harm. 'Yomam' means 'by day'. 'Ha-shemesh' means 'the sun'. 'Lo yakkeh kha' means 'will not strike you'. 'Ve' means 'and'. 'Yareach' means 'the moon'. 'Ba-laylah' means 'by night'.
[PSA.121.7] Yahveh will guard you from all evil, He will guard your soul. [§]
Yahveh yishmarecha mikol ra yishmor et nafshcha.
This verse consists of several components. "Yahveh" is the proper name of God. "Yishmarecha" means "will guard you". "Mikol" means "from all". "Ra" means "evil". "Yishmor" also means "will guard". "Et" is a grammatical particle that marks the direct object. "Nafshcha" means "your soul".
[PSA.121.8] Yahveh will guard your going out and your coming in, from now and forever. [§]
Yahveh yishmar-tse'atcha uvo'echa me'ata ve'ad olam.
This verse contains several key elements. 'Yahveh' is the proper name of God. 'Yishmar' means 'will guard' or 'will keep'. 'Tse'atcha' means 'your going out' or 'your departure'. 'Uvo'echa' means 'and your coming in' or 'and your return'. 'Me'ata' means 'from now'. 'Ve'ad olam' means 'and forever' or 'and unto eternity'. The dash in 'yishmar-tse'atcha' is a connecting marker, showing the verb 'yishmar' acts upon 'tse'atcha'.
PSA.122
[PSA.122.1] A song of ascents, to David. I rejoiced at those saying to me, "We will go to the house of Yahveh." [§]
shir ha-ma'alot le-david samachti be-omrim li beit Yahveh nelech.
This verse is a Psalm of Ascent, attributed to David. It expresses joy at the prospect of going to the house of Yahveh. 'Shir' means song. 'Ha-ma'alot' refers to songs of ascents, likely sung by pilgrims traveling to Jerusalem. 'Le-david' means 'to David'. 'Samachti' means 'I rejoiced'. 'Be-omrim li' means 'at those saying to me'. 'Beit Yahveh' means 'house of Yahveh'. 'Nelech' means 'we will go'.
[PSA.122.2] Our feet stood within your gates, Jerusalem. [§]
Omdot hayu ragleinu bishe'areych Yerushalayim.
This verse describes the feet standing within the gates of Jerusalem. "Omdot" means standing (feminine plural, agreeing with "ragleinu" - our feet). "Hayu" is the verb 'to be' in the past tense. "Ragleinu" means 'our feet'. "Bishe'areych" means 'at your gates' (the possessive 'your' refers to Jerusalem). "Yerushalayim" is the name 'Jerusalem'.
[PSA.122.3] Jerusalem, the built one, is like a city that is joined to itself together. [§]
Yerushalayim habnuyah ke'ir shechubrah lah yachdav.
Yerushalayim is a proper noun, the name of a city. 'Habnuyah' means 'the built one'. 'Ke'ir' means 'like a city'. 'Shechubrah' means 'that is joined'. 'Lah' means 'to her'. 'Yachdav' means 'together'. This verse describes Jerusalem as a city that is joined together.
[PSA.122.4] There they ascended, the tribes, the tribes of Yahveh, as a testimony to Israel, to give thanks to the name of Yahveh. [§]
sheh-shahm ah-loo shiv-tim shiv-tei-yah-veh eh-doot leesh-rah-el le-ho-dot le-shem yeh-vah.
This verse describes the tribes ascending, the tribes of Yahveh, as a testimony to Israel, to give thanks to the name of Yahveh. 'Shem' means 'name'. 'Shivtim' means 'tribes'. 'Yahveh' is the proper name of God. 'Lehodot' is to give thanks. 'Le' is 'to'. 'Israel' is the nation.
[PSA.122.5] For there they will sit on thrones for judgment, thrones for the house of David. [§]
kee sham-mah yash-vu kis-soh-ote le-mish-paht kis-soh-ote le-beit dah-veed
This verse discusses thrones. 'kee' means 'for' or 'because'. 'sham-mah' means 'there'. 'yash-vu' means 'they will sit' or 'they sit'. 'kis-soh-ote' means 'thrones' (plural of 'kis-seh'). 'le-mish-paht' means 'for judgment'. 'le-beit dah-veed' means 'for the house of David'. The verse describes thrones established for judgment and for the house of David.
[PSA.122.6] Ask for the well-being of Jerusalem. May those who love her prosper. [§]
Sha'alu shalom Yerushalayim, yishlayu ohaveych.
This verse instructs people to seek the well-being of Jerusalem and to pray for those who love her. 'Sha'alu' means 'ask' or 'seek'. 'Shalom' means 'peace', 'well-being', or 'completeness'. 'Yerushalayim' is the name 'Jerusalem'. 'Yishlayu' means 'may they prosper' or 'may they be complete'. 'Ohaveych' means 'your lovers' or 'those who love her'.
[PSA.122.7] Let there be peace in your strength, peace in your palaces. [§]
yeh-hee-shalom beh-hay-lech shahl-vah beh-ar-moh-not-ay-ch
This verse is a blessing or wish for peace. 'Yeh-hee' means 'let it be'. 'Shalom' means peace, completeness, or wholeness. 'Beh-hay-lech' means 'in your strength' or 'in your power'. 'Shahl-vah' is another form of 'shalom', meaning peace. 'Beh-ar-moh-not-ay-ch' means 'in your palaces' or 'in your strongholds'. The verse is addressed to someone in a position of power.
[PSA.122.8] For the sake of my brothers and my friends, I will speak peace to you. [§]
le-ma-an a-chai ve-rei-ai adab-bera-na sha-lom ba-ch.
This verse is from Psalm 122:8. 'le-ma-an' means 'for the sake of'. 'a-chai' means 'my brothers'. 've-rei-ai' means 'and my friends'. 'adab-bera-na' is a complex form meaning 'I will speak'. 'sha-lom' means 'peace'. 'ba-ch' means 'in you' or 'to you'.
[PSA.122.9] For the sake of the house of Yahveh, the Gods of our people, I desire goodness for you. [§]
le-ma-an beit-yahveh eloheinu avak-sha tov lakh.
This verse is a plea for the well-being of the house of Yahveh, the Gods of our people. 'Le-ma-an' indicates purpose or intent ('for the sake of'). 'Beit' means 'house'. 'Yahveh' is the proper name of God. 'Eloheinu' means 'our Gods'. 'Avak-sha' means 'I will seek' or 'I desire'. 'Tov' means 'good'. 'Lakh' means 'for you'.
PSA.123
[PSA.123.1] A song of the ascents, to you I lift my eyes, the one dwelling in the heavens. [§]
shir ha-ma'alot eleikha nasati et-einai hayoshebi bashamayim
This verse is the beginning of Psalm 121. 'Shir' means song. 'Ha-ma'alot' means 'of the ascents'. 'Eleikha' means 'to you'. 'Nasati' means 'I lift'. 'Et-einai' means 'my eyes'. 'Hayoshebi' means 'the one dwelling'. 'Bashamayim' means 'in the heavens'.
[PSA.123.2] Indeed, as the eyes of servants are to the hand of their Lord, as the eyes of a handmaid are to the hand of her mistress, so are our eyes to Yahveh, the Gods our God, until He grants us grace. [§]
Hi-neh ke-ei-nei av-a-dim el-yad a-do-nai-hem, ke-ei-nei shif-chah el-yad gev-ir-tah, ken ei-nei-nu el-Yahveh Elohim-nu, ad she-ye-cha-neh-nu.
This verse uses imagery of servants and handmaids to express a sense of humble dependence on God. 'Hi-neh' means 'behold' or 'indeed'. 'Ke-ei-nei' means 'like the eyes of'. 'Avadim' is the plural of 'servant'. 'Ado-nai-hem' means 'their Lord'. 'Shifchah' means 'handmaid'. 'Gev-ir-tah' means 'her mistress'. 'Ken' means 'so' or 'thus'. 'Ei-nei-nu' means 'our eyes'. 'Yahveh' is the proper name of God. 'Elohim-nu' means 'our Gods'. 'Ad she-ye-cha-neh-nu' means 'until He grants us grace'.
[PSA.123.3] Have mercy on us, Yahveh, have mercy on us, for we have had our fill of contempt. [§]
khanenu Yahveh khanenu ki-rav savenu buwz
This verse consists of several words. "khanenu" is a verb meaning "graciously favor us" or "have mercy on us". It appears twice for emphasis. "Yahveh" is the proper name of God, transcribed as Yahveh. "ki" means "for" or "because". "rav" means "much" or "full". "savenu" means "we have had our fill" or "we are satisfied". "buwz" means "disdain" or "contempt". Therefore, the verse is a plea for God’s mercy, recognizing that they have experienced enough contempt.
[PSA.123.4] It is enough that our souls are full of the mockery of the complacent, the contempt for the arrogant. [§]
rabat' sav'a-lahh naf'sheinu halag' has'anan'im habuz lig'eionim.
This verse uses poetic parallelism to express feelings of disgust and contempt. "Rabat" means "it is too much" or "enough". "Sav'a" means "to be full" or "satiated". "Naf'sheinu" means "our souls". "Halag" means "mockery" or "scorn". "Has'anan'im" means "the complacent" or "those who are at ease". "Habuz" means "the contempt" or "the disdain". "Lig'eionim" means "for the arrogant". The verse conveys a sense that the soul is filled with scorn for the arrogant.
PSA.124
[PSA.124.1] A song of the ascents, to David. If not for Yahveh who was with us, let Israel say. [§]
shir ha-ma'alot le-david lulei Yahveh she-hayah lanu yomar-na Yisrael
This verse is a Psalm of Ascent, attributed to David. It begins with a conditional statement – ‘If not for Yahveh who was with us’. ‘Shir’ means song, ‘ha-ma’alot’ means ‘of the ascents’ or ‘songs of ascent’, ‘le-david’ means ‘to David’, ‘lulei’ means ‘if not for’, ‘Yahveh’ is the proper name of God, ‘she-hayah’ means ‘who was’, ‘lanu’ means ‘with us’, ‘yomar-na’ is an appeal meaning ‘let us say’, and ‘Yisrael’ means ‘Israel’.
[PSA.124.2] If not for Yahveh who was for us, when humanity rose against us, we would have been overcome. [§]
Lu-lei Yahveh she-hayah lanu be-kum aleinu adam.
This verse expresses gratitude for Yahveh's protection. "Lu-lei" means "if not for" or "had it not been for". "She-hayah lanu" means "who was for us". "Be-kum aleinu" means "when they rose against us". "Adam" here refers to humanity, not the individual.
[PSA.124.3] Then lives consumed us, by choosing their wrath with us. [§]
a-zai kha-yim be-la-nu, ba-kharot a-pahm ba-nu.
This verse contains several words related to life, choosing, and wrath. 'A-zai' means 'then' or 'at that time'. 'Kha-yim' is the plural of 'khai', meaning 'life' or 'lives'. 'Be-la-nu' means 'with us' or 'against us' depending on context, but here it denotes hostility. 'Ba-kharot' is the plural form of 'bekhor', meaning 'firstborn', but in this context, it's used metaphorically to represent the choice or selection of wrath. 'A-pahm' means 'their wrath'. 'Ba-nu' means 'in us' or 'with us'. Thus, the verse speaks of a situation where lives are consumed by the choice of wrath directed towards the speakers.
[PSA.124.4] Then the waters flooded us, a portion passed over upon our souls. [§]
a-zah-ee ha-mah-eem sh'tah-foo-noo nach-lah ah-var al-naf-sheh-noo.
This verse describes a powerful, overwhelming experience, likely referring to a flood or intense trial. 'a-zah-ee' means 'then', 'ha-mah-eem' refers to 'the waters', 'sh'tah-foo-noo' means 'they flooded us', 'nach-lah' means 'a portion' or 'inheritance', 'ah-var' means 'passed over' or 'transgressed', and 'al-naf-sheh-noo' means 'upon our souls'. The verse suggests that the waters overwhelmed them, and a trial or burden passed over their being.
[PSA.124.5] Then the destructive waters passed over our lives. [§]
a-zah-ee ah-vahr al-nahf-sheh-noo hah-mah-yeem hah-zeh-doh-neem
This verse describes waters passing over a soul or lives. 'a-zah-ee' means 'then'. 'ah-vahr' means 'passed'. 'al-nahf-sheh-noo' means 'over our souls' or 'over our lives'. 'hah-mah-yeem' means 'the waters'. 'hah-zeh-doh-neem' means 'the destructive ones' or 'the ruinous ones'.
[PSA.124.6] Blessed is Yahveh, that He did not give us as prey to their teeth. [§]
Baruch Yahveh shelo natanu teref leshinehem.
“Baruch” means blessed. “Yahveh” is the proper name of God. “Shelo” means not. “Natanu” means He gave us. “Teref” means prey or something torn apart. “Leshinehem” means to their teeth.
[PSA.124.7] Our souls are like a bird that has escaped from a trap of trappers. The trap is broken, and we have escaped. [§]
naf-sheh-nu k'-tzi-por nim-le-tah mee-pah-kh yo-k'-shim ha-pah-kh neesh-bar va-a-nah-kh-nu nim-lat-nu
This verse uses poetic language to describe deliverance from a trap. "Nafsheinu" refers to our souls or lives. "Tzippor" means bird. "NimleTah" means escaped. "Pakh" means trap or snare. "Yokshim" relates to a snares or traps. "Neeshbar" means broken. "Va-anachnu" means and we. "Nimlatnu" means we have escaped.
[PSA.124.8] Help us in the name of Yahveh, the maker of heavens and earth. [§]
Ezrenu be-shem Yahveh, oseh shamayim va-aretz.
This verse consists of several parts. "Ezrenu" means "help us". "Be-shem" means "in the name of". "Yahveh" is the proper name of God. "Oseh" means "maker" or "doer". "Shamayim" means "heavens". "Va-aretz" means "and earth". The verse is a plea for help, attributing creation to the named God.
PSA.125
[PSA.125.1] A song of ascents for those who trust in Yahveh, like Mount Zion, it will not be moved; forever He will dwell. [§]
shir ha-ma'alot ha-bot'chim ba-Yahveh ke-har-Tsiyon lo-yimot le-olam yeyev.
This verse begins with “shir ha-ma’alot,” which means “song of ascents.” The phrase “ha-bot’chim ba-Yahveh” translates to “those who trust in Yahveh.” “Ke-har-Tsiyon” means “like Mount Zion.” “Lo-yimot” means “will not be moved.” “Le-olam” means “forever.” “Yeyev” means “He will dwell.” The verse is a poetic statement about the steadfastness and enduring presence of God for those who trust in Him, comparing it to the immovability of Mount Zion.
[PSA.125.2] Jerusalem, mountains surround her, and Yahveh surrounds His people from now and unto forever. [§]
Yerushalayim harim saviv lah v’Yahveh saviv l’ammo mei’atah v’ad olam.
This verse speaks of Jerusalem being surrounded by mountains, and Yahveh being surrounding His people, now and forever. 'Yerushalayim' is the name of the city, Jerusalem. 'Harim' means mountains. 'Saviv' means surrounding. 'Lah' means her. 'V' is a conjunction meaning 'and'. 'L’ammo' means to His people. 'Mei’atah' means from now. 'V’ad olam' means and unto forever.
[PSA.125.3] For the scepter of the wicked will not rest upon the destiny of the righteous, so that the righteous will not send out their hands with the injustice of it. [§]
ki lo yanuch shevet haresha al gorat hatzadikim lema'an lo yishlechu hatzadikim be'avaltah yadehem
This verse speaks about the wicked not being allowed to rule over the righteous. 'Ki' means 'for' or 'because'. 'Lo yanuch' means 'will not rest'. 'Shevet' means 'scepter' or 'rod', representing rule or authority. 'Haresha' means 'the wicked'. 'Al' means 'upon'. 'Gorat' means 'the lot' or 'destiny' of. 'Hatzadikim' means 'the righteous'. 'Lema'an' means 'in order that' or 'so that'. 'Lo yishlechu' means 'the righteous will not send out'. 'Be'avaltah' means 'with the wrong of' or 'with the injustice of'. 'Yadehem' means 'their hands'.
[PSA.125.4] Yahveh acts favorably to the good, and to those who are upright in their hearts. [§]
hay-tee-vah Yahveh la-toh-veem ve-lee-sha-reem beh-liv-boh-tam
This verse describes Yahveh acting favorably towards the good and the upright. "Hay-tee-vah" means 'to be good' or 'to do good' in a hiphil form, implying Yahveh is actively doing good. "Yahveh" is the proper name of God. "La-toh-veem" means 'to the good ones' or 'to those who are good'. "Ve-lee-sha-reem" means 'and to the upright ones'. "Beh-liv-boh-tam" means 'in their hearts' or 'with respect to their inner selves'.
[PSA.125.5] And those who ruin their own foundations, Yahveh will lead them, the workers of wickedness, peace upon Israel. [§]
vehamatim akalkalotam yolikhem Yahveh et poalei ha'aven shalom al Yisrael
This verse describes how Yahveh leads those who destroy their own foundations. 'vehamatim' means 'and those who ruin'. 'akalkalotam' means 'their foundations/ruinings'. 'yolikhem' means 'he will lead them'. 'Yahveh' is the proper name of God. 'et poalei ha'aven' means 'the workers of wickedness'. 'shalom' means 'peace'. 'al Yisrael' means 'upon Israel'.
PSA.126
[PSA.126.1] A song of ascents: When Yahveh restores the return of Zion, we were like dreamers. [§]
shiyr ha-ma'alot b'shuv Yahveh et-shivat Tziyon hayinu k'cholmim
This verse is a 'song of ascents,' a type of psalm. It describes the feeling of disbelief and joy when Yahveh restores the fortunes of Zion (Jerusalem). 'Shuv' means 'return' or 'restoration.' 'Shivat' refers to 'captivity' or 'return from captivity.' 'Tziyon' is Zion. 'Hayinu' is 'we were.' 'K'cholmim' means 'like dreamers.' The verse expresses the overwhelming sense that the return from exile feels unreal, like a dream.
[PSA.126.2] Then laughter will fill our mouths and our tongues with song. Then they will say among the nations that Yahveh has greatly increased what He has done with these. [§]
az yimale sekhok pinu uleshonu rinna az yoamru bagoyim higdil Yahveh laasot im-eleh.
This verse describes a future time when people will fill their mouths with laughter and their tongues with song. They will then say among the nations that Yahveh has greatly increased what He has done with these people. Each word is translated as literally as possible. 'az' means 'then'. 'yimale' means 'will fill'. 'sekhok' means 'laughter'. 'pinu' means 'our mouth'. 'u' means 'and'. 'leshonu' means 'our tongue'. 'rinna' means 'song'. 'yoamru' means 'they will say'. 'bagoyim' means 'among the nations'. 'higdil' means 'has increased'. 'Yahveh' is the proper name of God. 'laasot' means 'to do'. 'im-eleh' means 'with these'.
[PSA.126.3] Yahveh has enlarged to do with us, we were happy. [§]
hig'dil YHWH la'asot im'anu hayinu schmechim.
This verse describes God enlarging or increasing what He does with us, resulting in our happiness. 'Hig'dil' means to make great or enlarge. 'YHWH' is the proper name of God. 'La'asot' means to do or make. 'Im'anu' means with us. 'Hayinu' means we were. 'Smechim' means happy or joyful.
[PSA.126.4] Return, Yahveh, our captivity, like streams in the south. [§]
Shuvah Yahveh et-sh'viteinu ka'afikim ban-negev.
This verse is a plea for Yahveh to restore the fortunes of the Israelites who are in captivity. 'Shuvah' means 'return' or 'restore.' 'Yahveh' is the proper name of God. 'Et-sh'viteinu' means 'our captivity' or 'our captives.' 'Ka'afikim' means 'like streams' or 'like wadis.' 'Ban-negev' means 'in the south' or 'in the desert south.' The verse is essentially asking Yahveh to bring back their captives as streams return in the southern desert after a dry season.
[PSA.126.5] The sowers with tears will reap with joyful shouting. [§]
hazoreyim bedim'ah berinnah yiktzoru
This verse describes those who sow with tears will reap with joy. 'Hazoreyim' means 'the sowers'. 'Bedim'ah' means 'with tears'. 'Berinnah' means 'with joyful shouting'. 'Yiktzoru' means 'they will reap'. The verse uses a plural construction to describe a general truth applicable to many.
[PSA.126.6] Walking he will walk, and weeping he will carry seeds, but he shall return with joyful singing, carrying his sheaves. [§]
haloch yeilech uvekha noseh meshech-hazara boa-yavo berinnah noseh alumotav
This verse describes someone who goes about their life weeping as they carry seeds, but will eventually return with joyful singing, carrying their sheaves. The verbs 'haloch' and 'yeilech' are related to walking. 'Bekha' means weeping. 'Noseh' means carrying. 'Meshech-hazara' refers to seeds. 'Boa-yavo' means to come and go, or return. 'Berinnah' means with singing, and 'alumotav' means his sheaves.
PSA.127
[PSA.127.1] A song of ascents, for Solomon. If Yahveh does not build the house, then the builders labor in vain upon it. If Yahveh does not guard the city, then the watchman keeps vigil in vain. [§]
shir ha-ma'alot le-shlomo im-yahveh lo-yivneh bayit shav o-amlu bonav bo im-yahveh lo-yishmar ir shav shakad shomer
This verse is a Psalm of Ascent, attributed to Solomon. It presents a conditional statement about building and guarding. The verse repeatedly uses 'shav', meaning 'vain' or 'worthless'. The names of God are 'Yahveh'. The verse explores the futility of labor if God does not establish it.
[PSA.127.2] Worthlessness to you, those who rise early, who linger late into the night, eaters of the bread of sorrows. Thus He will grant sleep to His friend. [§]
shav lechem mashkhimei qum me'acharei shevet ochlei lechem ha'atzavim ken yitten liyidido shena.
This verse uses several key terms. "Shav" means vanity or worthlessness. "Mashkhimei qum" refers to those who rise early. "Ochlei lechem" means eaters of bread. "Ha'atzavim" refers to sorrows or griefs. "Liyidido" means to His beloved or friend. "Shena" means sleep.
[PSA.127.3] Behold, the inheritance of Yahveh are sons, the reward, the fruit of the womb. [§]
Hinneh nachalat Yahveh banim, sachar peri habaten.
This verse speaks of the inheritance of Yahveh. 'Hinneh' indicates 'behold' or 'surely'. 'Nachalat' means 'inheritance'. 'Yahveh' is the proper name of God. 'Banim' means 'sons'. 'Sachar' means 'reward' or 'hire'. 'Peri habaten' means 'fruit of the womb'.
[PSA.127.4] As arrows in the hand of a hero, so are the sons of the youths. [§]
ke-chitz-zim be-yad-gib-bor ken benei ha-ne-u-rim
This verse uses a simile. 'chitz-zim' means arrows. 'yad' means hand. 'gib-bor' means strong one or hero. 'ken' means like or as. 'benei' means sons of. 'ha-ne-u-rim' means the youths. The verse is comparing the sons of the youths to arrows in the hand of a strong one.
[PSA.127.5] Blessed is the man whose quiver is filled with them; he will not be ashamed when he speaks to his enemies at the gate. [§]
ash-ray ha-gever asher mileh et-ash-pa-toh me-hem lo-ye-voshu ki-ye-dab-ru et-oy-vim bash-sha-ar.
This verse describes the blessedness of a person whose quiver is full. A 'quiver' represents resources or provisions. 'Them' refers to these provisions, likely arrows in the original context, but broadly referring to resources. It states that they will not be ashamed when speaking to enemies at the gate – implying confidence and strength derived from their preparedness. 'Gate' in this context represents a place of judgment or public discourse.
PSA.128
[PSA.128.1] A song of ascents: Blessed is everyone who fears Yahveh, the one walking in his ways. [§]
shir ha-ma'alot ashrei kol-yireh Yahveh ha-holech bi-derachav.
This verse begins with "shir ha-ma'alot," meaning "song of ascents," likely indicating it was sung by pilgrims traveling to Jerusalem. "Ashrei" means blessed or happy. "Kol-yireh" means everyone who fears. "Yahveh" is the proper name of God. "Ha-holech" means "the one walking." "Bi-derachav" means "in his ways."
[PSA.128.2] The toil of your hands will lead to you eating. Blessed are you, and good for you. [§]
ye-gee-ah kahf-feh-kah kee toh-keh-l ash-reh-kah veh-toh-v lahch.
This verse speaks about the reward for hard work. 'Yegi'a' means toil or labor. 'Kapecha' means your hands. 'Ki tochel' means that you will eat. 'Ashrechah' means blessed are you. 'V'tov lach' means and good for you.
[PSA.128.3] Your wife is like a fruitful vine in the inner rooms of your house. Your sons are like olive plantings around your table. [§]
Esht'cha kegefen poriyah beyarchei beit'cha banecha kish'tilei zeitim saviv leshulchan'cha.
This verse uses metaphorical language to describe a blessed household. "Esht'cha" means "your wife." "Kegefen poriyah" means "like a fruitful vine." "Beyarchei beit'cha" means "in the inner rooms of your house." "Banecha" means "your sons." "Kish'tilei zeitim" means "like olive plantings." "Saviv leshulchan'cha" means "around your table."
[PSA.128.4] Behold, thus will a person be blessed who fears Yahveh. [§]
heen-nee kee-ken yev-or-ach ga-ver yer-eh Yahveh
This verse states a blessing will come to a person who fears Yahveh. ‘heen-nee’ signifies ‘behold’ or ‘surely’. ‘kee-ken’ means ‘thus’ or ‘in this way’. ‘yev-or-ach’ is a verb meaning ‘will be blessed’. ‘ga-ver’ means ‘man’ or ‘person’. ‘yer-eh’ means ‘fears’ or ‘reveres’. ‘Yahveh’ is the proper name of God.
[PSA.128.5] May Yahveh bless you from Zion, and may you see goodness in Jerusalem all the days of your life. [§]
yə·ḇā·reḵ·ḵā yə·hō·wāh miṣ·ṣiy·yōn ū·rə·’eh bə·ṭūḇ yə·rū·šā·lā·yim kōl yə·mēy ḥay·yə·ḵā.
This verse is a blessing. "yə·ḇā·reḵ·ḵā" means "may He bless you". "yə·hō·wāh" is the name of God. "miṣ·ṣiy·yōn" means "from Zion". "ū·rə·’eh" means "and may you see". "bə·ṭūḇ" means "goodness". "yə·rū·šā·lā·yim" is Jerusalem. "kōl yə·mēy ḥay·yə·ḵā" means "all the days of your life".
[PSA.128.6] And behold, sons to your sons, peace upon Israel. [§]
u re'eh banim lebanecha shalom al yisrael
This verse consists of several components. "u re'eh" means "and behold". "banim" means "sons". "lebanecha" means "to your sons". "shalom" means "peace". "al" means "upon". "yisrael" is the name of the people, Israel. Therefore, the verse is essentially stating a wish or blessing for sons to have peace upon Israel.
PSA.129
[PSA.129.1] A song of ascents. Many troubles have afflicted me from my youth. Let Israel now say. [§]
shir ha-ma'alot rabat tzararoni min-ne'uray yomar-na Yisrael.
This verse begins a Psalm of Ascents. 'Shir' means song. 'Ha-ma'alot' refers to songs of ascents, likely sung by those going up to Jerusalem for festivals. 'Rabat' means great or much. 'Tzararoni' means my adversaries or troubles. 'Min-ne'uray' means from my youth. 'Yomar-na' is a plea, meaning 'let Israel say'. 'Yisrael' is Israel.
[PSA.129.2] Many great adversaries have harassed me from my youth, yet they were not able to prevail against me. [§]
rab-bat tzar-ro-nee mee-ne-oo-rai gam lo-yak-hloo lee
This verse uses several names and terms related to divine power and opposition. "rab" means 'much' or 'great'. "tsar" is often linked to an adversary or enemy, but in ancient Semitic contexts, could denote a powerful divine being. "ne'oorai" refers to youth. "yak-hloo" means 'were able' or 'could'. "lee" means 'to me'. The verse speaks of numerous powerful adversaries opposing the speaker from their youth, but failing to overcome them.
[PSA.129.3] Upon backs, diggers have ploughed, extenders have lengthened for their purposes. [§]
al-gav-ee char-shoo chor-shim he-ar-ee-choo le-ma-an-o-tam
This verse describes people digging or ploughing upon the backs of others. 'Al' means 'upon'. 'Gav' means 'back'. 'Char-shoo' is a verb meaning 'they have ploughed/digged'. 'Chor-shim' means 'ploughmen/diggers'. 'He-ar-ee-choo' means 'they have lengthened/extended'. 'Le-ma-an-o-tam' means 'for their places/needs/purposes'. The verse is a metaphor for oppression and exploitation.
[PSA.129.4] Yahveh is righteous; He cuts off the iniquities of the wicked. [§]
Yahveh tsadik kitset avot reshaim
Yahveh is the proper name of God, and is translated literally as "Yahveh". Tsadik means righteous or just. Kitset means to cut off or to prune. Avot means iniquities or perversions. Reshaim means the wicked or the evil ones. The verse describes Yahveh as righteous, and as one who cuts off the iniquities of the wicked.
[PSA.129.5] Let them be ashamed and retreat backward, all haters of Zion. [§]
yay-vo-shoo v'yee-so-goo ah-chor kol so-nay tzee-yon.
This verse contains several words needing literal translation. "yay-vo-shoo" comes from the root meaning 'to be ashamed'. "v'yee-so-goo" means 'and they will retreat'. "ah-chor" means 'backward'. "kol" means 'all'. "so-nay" means 'haters'. "tzee-yon" is a proper noun, Zion.
[PSA.129.6] They will be like grass on rooftops, which withers early and becomes dried up. [§]
yih-yu kah-khah-tsir gahg-goht sheh-kahd-maht shah-lahf yah-vesh
This verse uses imagery of drying grass on rooftops to describe something becoming quickly withered. 'Yih-yu' means 'they will be'. 'Kah' means 'like' or 'as'. 'Khah-tsir' is grass. 'Gahg-goht' is rooftops. 'Sheh' is 'that which'. 'Kahd-maht' means 'before' or 'early'. 'Shah-lahf' means 'to wither' or 'to be dried up'. 'Yah-vesh' means 'dried up'.
[PSA.129.7] That the reaper did not fill his hand, and his bundle is full. [§]
sheh-loh mee-leh kaf-foh ko-tser veh-chitz-noh meh-ah-mer
This verse describes the result of gleaning. 'Sheh-loh' means 'that not'. 'Mee-leh' means 'to fill'. 'Kaf-foh' means 'his hand'. 'Ko-tser' means 'the reaper'. 'Veh-chitz-noh' means 'and his bundle'. 'Meh-ah-mer' means 'is full'. This speaks of the reaper's bundle being full after the gleaner has passed through the field.
[PSA.129.8] And the passersby did not say blessings of Yahveh to you. We will bless you in the name of Yahveh. [§]
Velo amru ha'ovrim birchot-Yahveh aleichem, berachnu etchem b'shem Yahveh.
This verse describes a situation where passersby do not offer a blessing *in the name of Yahveh*. Instead, they offer a blessing themselves *in the name of Yahveh* to others. 'Velo' means 'and not'. 'Amru' means 'they said'. 'Ha'ovrim' means 'the passersby'. 'Birchot' means 'blessings'. 'Aleichem' means 'to you'. 'Berachnu' means 'we bless'. 'Etchem' means 'you'. 'B'shem' means 'in the name of'. 'Yahveh' is the proper name of God.
PSA.130
[PSA.130.1] A song of ascents. From the depths I called to you, Yahveh. [§]
shir ha-ma'alot mi-ma'amakim qarati'cha Yahveh.
This verse is a Psalm, specifically a 'Song of Ascents'. 'Shir' means song. 'Ha-ma'alot' signifies 'of the ascents', referring to songs sung by pilgrims ascending to Jerusalem. 'Mi-ma'amakim' means 'from the depths'. 'Qarati'cha' means 'I called to you'. 'Yahveh' is the proper name of God.
[PSA.130.2] My Lord, hear my voice. May your ears be attentive to the voice of my supplications. [§]
Adonai shimmeah bekoli tihyeinah ozenaycha kashuvot lekhol tachanoonai.
This verse is a plea for God to hear a prayer. 'Adonai' means 'my Lord'. 'Shimmeah' means 'hear'. 'Bekoli' means 'my voice'. 'Tihyeinah' means 'may be'. 'Ozenaycha' means 'your ears'. 'Kashuvot' means 'attentive'. 'Lekhol' means 'to the voice'. 'Tachanoonai' means 'my supplications'.
[PSA.130.3] If iniquities you keep, my Lord, who will stand? [§]
Im-avonot tishmar-Yahveh, Adonai mi ya'amod?
This verse discusses who can stand before Yahveh if iniquities are kept. "Im" means "if". "Avonot" means "iniquities". "Tishmar" means "you keep". "Yahveh" is the proper name of God. "Adonai" means "my Lord". "Mi" means "who". "Ya'amod" means "will stand".
[PSA.130.4] For the forgiveness is with you, so that reverence may be shown. [§]
ki im-kha ha-selicha le-ma'an ti-vare
This verse contains several key words. 'Ki' means 'for' or 'because'. 'Im-kha' is a combination of 'im' (with) and 'kha' (you), meaning 'with you'. 'Ha-selicha' means 'the forgiveness'. 'Le-ma'an' means 'in order that' or 'so that'. 'Ti-vare' is a verb meaning 'it may be feared' or 'reverence may be shown'.
[PSA.130.5] I have waited for Yahveh, my soul has waited, and I have hoped for His word. [§]
kee-vee-tee yeh-ho-vah keev-tah naf-shee vee-lee-de-vah-ro ho-chal-tee.
This verse contains the tetragrammaton YHVH, which we are translating as Yahveh. 'Kiviti' means 'I have waited' or 'I hoped'. 'Nafshi' means 'my soul'. 'Vidvaro' means 'for His word'. 'Hochalti' means 'I have hoped' or 'I wait'. The verse expresses a waiting and hoping for Yahveh and for His word.
[PSA.130.6] My soul is to my Lord; watchmen for the morning, watchmen for the morning. [§]
nafshi laAdonai mishomerim laboker shomerim laboker.
This verse consists of several words. 'Nafshi' means 'my soul'. 'LaAdonai' means 'to my Lord'. 'Mishomerim' means 'watchmen' or 'those who watch'. 'Laboker' means 'for the morning'. 'Shomerim' also means 'watchmen' or 'those who watch'. The repetition of 'shomerim laboker' emphasizes the continued expectation.
[PSA.130.7] Israel should hope toward Yahveh, for with Yahveh is lovingkindness, and with him is much redemption. [§]
yachel yisrael el-yahveh ki-im-yahveh hachesed veharbe immo pdut.
This verse discusses Israel turning to Yahveh for deliverance. 'Yachel' means 'hope' or 'wait'. 'Yisrael' is Israel. 'El' is 'to' or 'toward'. 'Yahveh' is the proper name of God. 'Ki' means 'for' or 'because'. 'Im' means 'with'. 'Hachesed' means 'lovingkindness' or 'mercy'. 'Veharbe' means 'and much'. 'Immo' means 'with him'. 'Pdut' means 'redemption' or 'deliverance'.
[PSA.130.8] And he will redeem Israel from all his iniquities. [§]
veh-hoo yif-deh et-yis-ra-el mee-kol a-vo-no-tav
This verse contains several key names and words. 'veh-hoo' means 'and he'. 'yif-deh' is a future tense verb meaning 'will redeem'. 'et' is a grammatical particle marking the direct object. 'yis-ra-el' is the name Israel. 'mee-kol' means 'from all'. 'a-vo-no-tav' means 'his iniquities'. The verse describes a future act of redemption for Israel from all of his iniquities.
PSA.131
[PSA.131.1] A song of ascents, by David. Yahveh, my heart has not become haughty, and my eyes have not become raised in pride. I have not walked in things too great or wonders beyond me. [§]
shir ha-ma'alot le-david Yahveh lo-gabeh libbi ve-lo-ramu einai ve-lo-hilachti bigdolot u-ve-niflaot mi-meni.
This verse is a Psalm of Ascent attributed to David. It expresses humility and a reliance on Yahveh. 'Shir ha-ma'alot' signifies a song of ascents, likely sung by pilgrims traveling to Jerusalem. 'Lo-gabeh libbi' means 'my heart has not become haughty'. 'Ve-lo-ramu einai' means 'and my eyes have not become raised (in pride)'. 'Ve-lo-hilachti bigdolot u-ve-niflaot mi-meni' means 'and I have not walked in things too great or wonders beyond me'.
[PSA.131.2] If I have not been still and silent, my soul is like a weaned child upon its mother, like a weaned child is my soul. [§]
Im-lo shiviti ve-domamti nafshi ke-gamul alei imo, ka-gamul alai nafshi.
This verse uses metaphorical language, comparing the speaker's soul to a weaned child. "Shiviti" means to be quiet or still. "Domamti" means to be silent. "Nafshi" means my soul. "Ke-gamul" means like a weaned one. "Alei immo" means upon its mother. The verse describes a state of quiet resignation and acceptance, like a child who no longer demands attention from its mother.
[PSA.131.3] Israel will hope to Yahveh from now and to eternity. [§]
yachēl yisra'ēl el-yəhvāh mēʿattāh vəʿad-ʿōlām.
This verse describes Israel hoping or waiting for Yahveh. “Yachēl” is a verb meaning to hope, wait, or expect. “Yisra’ēl” is the name Israel. “El” is a preposition meaning to or for. “Yəhvāh” is the proper name of God. “Mēʿattāh” means from now. “Vəʿad-ʿōlām” means forever or to eternity.
PSA.132
[PSA.132.1] A song of ascents. Remember Yahveh for David, all his afflictions. [§]
shir ha-ma'alot zekhor-Yahveh le-David et kol-unnotav.
This verse is a psalm heading. 'Shir ha-ma'alot' means 'song of ascents', referring to the songs sung by pilgrims ascending to Jerusalem. 'Zekhor' means 'remember'. 'Yahveh' is the proper name of God. 'Le-David' means 'to David'. 'Et' is a grammatical particle marking the direct object. 'Kol-unnotav' means 'all his afflictions'.
[PSA.132.2] Who swore to Yahveh, vowed to the Mighty One of Jacob. [§]
asher nishba liyahveh nadar la'avir ya'akov.
This verse refers to a vow made to Yahveh and to the Mighty One of Jacob. 'asher' means 'who' or 'which'. 'nishba' means 'swore'. 'liyahveh' means 'to Yahveh'. 'nadar' means 'vowed'. 'la'avir' means 'to the Mighty One'. 'ya'akov' is the name Jacob.
[PSA.132.3] If I come into the tent of my house, if I ascend upon my bed of lying down, [§]
im-avo be-ohel beiti, im-e'eleh al-eres yitzu'ai.
This verse consists of two parallel clauses introduced by 'im' which means 'if'. 'Avo' means 'I will come'. 'Be-ohel' means 'in tent'. 'Beiti' means 'my house'. 'E'eleh' means 'I will ascend'. 'Al-eres' means 'upon bed'. 'Yitzu'ai' means 'my lying down'. The verse expresses a vow of self-denial.
[PSA.132.4] If I grant a moment to my eyes, to my eyelids a sleep. [§]
im-eteyn shnat le-eynay le-afafapay tenuma
This verse uses poetic language. "Shnat" means a moment or a blink. "Le-eynay" means "to my eyes". "Afafay" refers to my eyelids. "Tenuma" means sleep or a state of rest. The verse essentially describes giving a moment for the eyes to close in sleep.
[PSA.132.5] Even to finding a place for Yahveh, dwellings for the Mighty One of Jacob. [§]
ad emtsa makom leYahveh mishkanot laavir Yaakov
This verse describes finding a place for Yahveh and dwellings for the Mighty One of Jacob. ‘Ad’ means ‘until’ or ‘even to’. ‘Emtsa’ is ‘finding’. ‘Makom’ means ‘place’. ‘LeYahveh’ means ‘for Yahveh’. ‘Mishkanot’ means ‘dwellings’ or ‘tabernacles’. ‘Laavir’ means ‘for the Mighty One’ or ‘for the Strong One’. ‘Yaakov’ is the name Jacob.
[PSA.132.6] Indeed, her voice is heard in Ephrathah, it is found in the fields of the forest. [§]
hin-neh shma-ah-noo-hah be-ef-rah-tah me-tzah-noo-hah bee-seh-deh ya-ar.
This verse describes the sound of Leah's voice being heard in Ephrathah and found in the fields of the forest. "Hinneh" indicates 'Behold' or 'Indeed'. "Shma" is related to hearing. "Efrah" is Ephrathah, a place name. "Metsah" is finding. "Sehdeh" refers to fields. "Ya'ar" signifies forest.
[PSA.132.7] We will come to the dwellings of the Gods. We will prostrate ourselves to the glory of His feet. [§]
navo'ah le mishkenotav nishtachaveh lahadom raglav.
This verse describes entering God's dwelling places and worshipping at the glory of His feet. 'navo'ah' is a future tense verb meaning 'we will come'. 'mishkenotav' is a plural noun meaning 'His dwellings'. 'nishtachaveh' is a future tense verb meaning 'we will prostrate ourselves'. 'lahadom' is a preposition plus a noun meaning 'to the glory'. 'raglav' is a noun meaning 'His feet'.
[PSA.132.8] Rise, Yahveh, to your rest, you and the ark of your strength. [§]
koo-mah yeh-ho-vah lee-meh-noo-chat-chah ah-tah vah-ah-ron oo-zay-chah
The verse is a plea for Yahveh to rise up and find rest, alongside the Ark representing His power. 'Kooma' means 'rise'. 'Yehovah' is a vocalization of YHVH. 'Limnuchah' means 'to rest'. 'Atah' means 'you'. 'Vaaron' means 'and the ark'. 'Uzzecha' means 'your strength'.
[PSA.132.9] Your priests will wear righteousness, and your pious ones will sing. [§]
koh-hay-nee-kha yil-besh-soo-tseh-dek vakhasee-day-kha yeran-neh-nu
This verse describes the priests and the pious ones. "koh-hay-nee-kha" means "your priests". "yil-besh-soo" means "they will wear". "tseh-dek" means "righteousness". "vakhasee-day-kha" means "and your pious ones". "yeran-neh-nu" means "they will sing".
[PSA.132.10] Because of David, your servant, do not turn away the face of your anointed. [§]
ba'avor david avdecha al-tashev p'nei mashiychecha.
This verse is a plea not to turn away from David, referred to as 'your servant' and 'your anointed'. 'Ba'avor' indicates 'because of' or 'for the sake of'. 'Avdecha' is 'your servant', with 'cha' being the possessive suffix 'your'. 'Al-tashev' is a negative command meaning 'do not turn away'. 'P'nei' means 'face' or 'presence'. 'Mashiychecha' means 'your anointed' or 'your messiah', with 'cha' again meaning 'your'.
[PSA.132.11] Yahveh swore to David a truth: he will not return from it, from the fruit of your body. I will establish a throne for you. [§]
nishba Yahveh leDavid emet lo yashuv mimena mipri bitnecha ashit lechisei lach.
This verse describes Yahveh swearing to David a truth, that he will not change his mind regarding an offspring of David’s body, and that he will establish a throne for him.
[PSA.132.12] If your sons keep my covenant and my testimonies, this I will teach them, and also their sons forever they will sit for your throne. [§]
Im-yishmeru banecha briti ve'edoti zo alemdem gam-benehem adei-ad yeyishbu lekisei-lach.
This verse speaks of a conditional promise. "Im" indicates "if". "Yishmeru" means "they will keep". "Banecha" means "your sons". "Briti" means "my covenant". "Ve'edoti" means "and my testimonies". "Zo" means "this". "Alemdem" means "I will teach them". "Gam-benehem" means "also their sons". "Adei-ad" means "forever". "Yeyishbu" means "they will sit". "Lekisei-lach" means "for your throne".
[PSA.132.13] For Yahveh has chosen Zion, He desired it to be a dwelling place for Himself. [§]
kee-vah-char Yeh-veh beh-tzee-yon ee-vah-hoo le-mo-shav lo
This verse states that Yahveh has chosen Zion, desired it for a dwelling place for Himself. 'kee' means 'for, because'. 'vah-char' means 'he chose'. 'Yeh-veh' is the proper name of God. 'beh-tzee-yon' means 'in Zion'. 'ee-vah-hoo' means 'He desired it'. 'le-mo-shav' means 'for a dwelling place'. 'lo' means 'for Him/His'.
[PSA.132.14] This is my rest forever. Here I will dwell, for I desired it. [§]
zoht-m'nukhati adei-ad poh-eshev ki ivitiha
This verse contains several key words. "Zoht" means "this". "M'nukhati" is a possessive form meaning "my rest". "Adei-ad" is a compound word meaning "everlasting". "Poh" means "here". "Eshev" means "I will dwell" or "I will sit". "Ki" means "for" or "because". "Ivitiha" means "I desired it". The verse expresses a desire for lasting rest and a commitment to dwell where that rest is found.
[PSA.132.15] Her provision I will bless, and I will continually bless. Her poor ones I will satisfy with bread. [§]
tseydah bah-rekh av-arekh ev-yo-neh-ah as-bee-ah lah-chem
This verse contains several key words. "tseydah" refers to her hunting or provision. "bah-rekh" is the command form of the verb "to bless". "av-arekh" is a form of the verb "to bless" implying a repeated or continual blessing. "ev-yo-neh-ah" refers to her poor or needy ones. "as-bee-ah" is a future form of the verb "to satisfy" or "to fill". "lah-chem" means bread.
[PSA.132.16] Her priests will clothe salvation, and her devout ones will sing, they will greatly sing. [§]
v'kohaneyha al'bish yesha v'chasideyha ranen yeranenu.
This verse describes the priests and the devout ones. 'kohaneyha' means 'her priests,' referring to Zion or Jerusalem. 'al'bish' means 'will clothe.' 'yesha' means 'salvation.' 'chasideyha' means 'her devout ones.' 'ranen' means 'will sing.' 'yeranenu' is an intensified form meaning 'will greatly sing.'
[PSA.132.17] There I will cause a horn to grow for David. I have prepared a lamp for my anointed one. [§]
sham atzmiach keren ledavid, arachhti ner limshihiy.
This verse describes God raising up a horn for David and preparing a lamp for the anointed one. 'Sham' means 'there' or 'there I will'. 'Atzmiach' means 'I will cause to grow' or 'I will make grow'. 'Keren' means 'horn', often symbolizing power or strength. 'Ledavid' means 'for David'. 'Arachhti' means 'I have prepared' or 'I arranged'. 'Ner' means 'lamp' or 'light'. 'Limshihiy' means 'for my anointed one', referring to the Messiah.
[PSA.132.18] I will clothe my enemies in shame, and a crown of violence will sprout upon him. [§]
oy-vahv-eev al-beesh bo-sheht veh-ah-layv ya-tseetz neez-roh.
This verse speaks of God clothing enemies in shame and a crown of violence sprouting upon them. "oy-vahv-eev" means 'my enemies'. "al-beesh" means 'I will clothe'. "bo-sheht" means 'shame'. "veh" means 'and'. "ah-layv" means 'upon him'. "ya-tseetz" means 'will sprout'. "neez-roh" means 'a crown of violence'.
PSA.133
[PSA.133.1] A song of the ascents, to David. Behold, how good and how pleasant it is for brothers to sit together in unity. [§]
shir ha-ma'alot le-david hineh mah-tov u-mah-na'im shevet achim gam-yachad.
This verse is the beginning of Psalm 133. "Shir" means song. "Ha-ma'alot" means of the ascents. "Le-david" means to David. "Hinei" means behold. "Mah-tov" means how good. "U-mah-na'im" means and how pleasant. "Shevet" means dwelling or sitting. "Achim" means brothers. "Gam-yachad" means also together.
[PSA.133.2] The good oil descends upon the head, down upon the beard, the beard of Aaron, that descends according to its measures. [§]
Kashemen hatov | al-harosh yored al-hazakan zekan-aharon sheyored al-pi midotav.
This verse describes oil running down from the head, specifically the beard of Aaron. 'Kashemen' means 'the oil'. 'Hatov' means 'the good'. 'Al-harosh' means 'upon the head'. 'Yored' means 'descends'. 'Al-hazakan' means 'upon the beard'. 'Zekan-aharon' means 'the beard of Aaron'. 'Sheyored' means 'that descends'. 'Al-pi midotav' means 'according to its measures'.
[PSA.133.3] Like the dew of Hermon, which descends upon the mountains of Zion, for there Yahveh has appointed the blessing: life until the world. [§]
ke-tal-her-mon she-yo-red al har-rei tzi-yon ki sham tzi-vah Yahveh et ha-berachah chai-im ad ha-olam.
This verse uses a simile, comparing dew on Mount Hermon to a blessing on Mount Zion. 'Tal' means dew. 'Hermon' is a mountain. 'Harrei' means mountains. 'Tziyon' is Zion. 'Sham' means there. 'Tzi-vah' means commanded or appointed. 'Yahveh' is the proper name of God. 'Berachah' means blessing. 'Chai-im' means life. 'Ad ha-olam' means until the world or forever.
PSA.134
[PSA.134.1] Behold, bless Yahveh, all servants of Yahveh who stand in the house of Yahveh during the nights. [§]
shir ha-ma'alot hineh bar'chu et-Yahveh kol-avdei Yahveh ha-omedim be-beit-Yahveh balleilot.
This verse is a psalm, specifically a 'song of ascents'. It begins with 'behold' and then directs all servants of Yahveh who stand in the house of Yahveh during the nights to bless Yahveh. 'Shir' means song. 'Ha-ma'alot' means 'of ascents'. 'Hineh' means behold. 'Bar'chu' is a command meaning 'bless'. 'Et' is a particle indicating the direct object. 'Kol' means all. 'Avdei' means servants. 'Ha-omedim' means standing. 'Beit' means house. 'Balleilot' means in the nights.
[PSA.134.2] Lift up your hands in holiness, and bless Yahveh. [§]
se'u-yedeichem kodesh uvar'chu et-Yahveh.
This verse consists of several parts. 'Se'u' means 'lift up'. 'Yedeichem' means 'your hands' (plural). 'Kodesh' means 'holiness' or 'sacredness'. 'Uvar'chu' means 'and bless'. 'Et' is a grammatical particle marking the definite object. 'Yahveh' is the proper name of God.
[PSA.134.3] May Yahveh bless you from Zion, the maker of the heavens and the earth. [§]
yəvareḵḵā yəhōvâ mitsiyyōn ‘ōśeh shamayim va’āretz.
This verse contains several key names and words. 'yəvareḵḵā' means 'may He bless you.' 'yəhōvâ' is the proper name of God, which we are translating as 'Yahveh.' 'mitsiyyon' means 'from Zion.' '‘ōśeh' means 'maker' or 'doer.' 'shamayim' means 'heavens' or 'sky.' 'va’āretz' means 'and the earth.'
PSA.135
[PSA.135.1] Praise Yah, praise the name of Yahveh, praise the servants of Yahveh. [§]
Halelu Yah, halelu et-shem Yahveh, halelu avdei Yahveh.
The word 'Halelu' is the imperative plural form of the verb 'to praise'. 'Yah' is a shortened form of 'YHVH'. 'Et' is a grammatical particle marking the direct object. 'Shem' means 'name'. 'Avdei' means 'servants'. The verse consists of repeated calls to praise.
[PSA.135.2] Those who are standing in the house of Yahveh, in the courts of the house of the Gods our God. [§]
sheh-om-deem beh-veet yah-veh; beh-khatz-rot beet el-o-heem-noo.
This verse describes people standing in the house of Yahveh and in the courts of the house of the Gods our God. 'Sheh' means 'that' or 'who'. 'Omdeem' means 'standing'. 'Beet' means 'house'. 'YHVH' is transliterated as 'Yahveh'. 'Be' means 'in'. 'Khatzrot' means 'courts'. 'Eloheinu' is 'our Gods'
[PSA.135.3] Praise Yahveh, for good is Yahveh. Sing to His name, for pleasant it is. [§]
hal-loo-yah, kee-tohv Yahveh, zam-roo leesh-moh kee nah-eem.
This verse is a call to praise God. "Hal-loo-yah" is an imperative, meaning 'praise Yahveh'. "Kee" means 'because' or 'for'. "Tov" means 'good'. "Yahveh" is the proper name of God. "Zam-roo" is an imperative meaning 'sing'. "Leesh-moh" means 'to His name'. "Naim" means 'pleasant' or 'agreeable'.
[PSA.135.4] For Jacob chose for himself Yahveh, and Israel as his treasured possession. [§]
kee ya-ah-kov ba-char lo yahveh yis-ra-el lis-goo-lah-toh
This verse states that Jacob chose for himself Yahveh, and Israel for his treasured possession. 'kee' means 'for' or 'because'. 'ya-ah-kov' is 'Jacob'. 'ba-char' means 'he chose'. 'lo' means 'for him' or 'to him'. 'yahveh' is the proper name of God. 'yis-ra-el' is 'Israel'. 'lis-goo-lah-toh' means 'for his treasured possession' or 'as his special people'.
[PSA.135.5] For I have known that Yahveh is great, and my Lord is above all the Gods. [§]
kee anee yadaatee kee-gadol Yahveh va-Adonai-nu mee-kol Elohim
This verse states a known truth about Yahveh. 'Kee' means 'that' or 'for'. 'Anee' means 'I'. 'Yadaatee' means 'I have known'. 'Gadol' means 'great'. 'Va' means 'and'. 'Adonai-nu' means 'my Lord'. 'Mee-kol' means 'than all'. 'Elohim' means 'the Gods'.
[PSA.135.6] All that Yahveh desired, Yahveh did in the heavens and on the earth, in the seas and all the depths. [§]
kol asher chafetz Yahveh asa bashamayim uvaaret bayamim vechol tehomot
This verse states that everything that Yahveh desired, Yahveh did in the heavens and on the earth, in the seas and all the depths. "Kol" means all, "asher" means that, "chafetz" means desire, "asa" means did, "bashamayim" means in the heavens, "uvaaretz" means and on the earth, "bayamim" means in the seas, "vechol" means and all, and "tehomot" means depths.
[PSA.135.7] The raiser of winds from the ends of the earth makes lightnings for rain, bringing forth wind from his treasures. [§]
ma'aleh nesi'im miqtzey ha'aretz barakim lamatar asah motzeh ruach me'otzarotav
This verse describes God bringing winds and rain. "ma'aleh" means 'raiser' or 'bringer up'. "nesi'im" means 'princes' or 'winds'. "miqtzey ha'aretz" means 'from the ends of the earth'. "barakim" means 'lightnings'. "lamatar" means 'for rain'. "asah" means 'he made' or 'he does'. "motzeh" means 'bringer forth' or 'outlet'. "ruach" means 'wind'. "me'otzarotav" means 'from his treasures'.
[PSA.135.8] That Yahveh struck the firstborn of Egypt, from man until animal. [§]
sheh-hee-kah be-kho-ray mee-tzrah-eem may-ah-dahm ahd-be-hay-mah
This verse describes the striking down of the firstborn of Egypt. 'Sheh' indicates 'that' or 'which'. 'Hikkah' means 'he struck'. 'Bekhorei' is the plural form meaning 'firstborn'. 'Mitzrayim' is Egypt. 'Me'adam' means 'from man'. 'Ad' means 'until'. 'Behemah' means 'animal'.
[PSA.135.9] God sent signs and wonders in the midst of Egypt, to Pharaoh and to all his servants. [§]
sha-lach o-tot oo-mof-tim be-to-che-kee mitz-ra-yim be-par-oh oo-ve-chal-a-va-dav.
This verse describes God sending signs and wonders in the land of Egypt, specifically to Pharaoh and all his servants. "Shalach" means 'he sent'. "Otot" means 'signs'. "Mofetim" means 'wonders'. "Be-tochee" means 'in the midst of'. "Mitzrayim" is Egypt. "Be-paroh" is to Pharaoh. "Ve-chal-avadav" is and all his servants.
[PSA.135.10] Who struck many nations and killed powerful kings. [§]
she-hi-ka go-yim ra-bim ve-ha-rag me-la-chim a-tzum-im
This verse describes actions performed by a divine being. 'She' is a relative pronoun, meaning 'who' or 'which'. 'Hikka' means 'to strike'. 'Goyim' means 'nations'. 'Rabim' means 'many'. 'Ve' means 'and'. 'Harag' means 'killed'. 'Melachim' means 'kings'. 'Atzumim' means 'powerful'. The verse is structured as a relative clause describing past actions.
[PSA.135.11] To Sihon, the king of the Amorites, and to Og, the king of Bashan, and to all the kingdoms of Canaan. [§]
le-si-chon | meh-lech ha-em-o-ree u-le-og meh-lech ha-ba-shan u-le-chol mam-lech-ot ke-na-an.
This verse lists the kings and kingdoms that were overcome. "le-si-chon" means "to Sihon". "meh-lech" means "king". "ha-em-o-ree" means "the Amorite". "u-le-og" means "and to Og". "ha-ba-shan" means "the Bashan". "u-le-chol" means "and to all". "mam-lech-ot" means "kingdoms". "ke-na-an" means "Canaan".
[PSA.135.12] And God gave their land as an inheritance, an inheritance to Israel, His people. [§]
veh-nah-tan ar-tsam nach-lah-hah nach-lah-hah leyis-rah-el am-moh
This verse describes God giving a land inheritance to Israel, His people. 'veh-nah-tan' means 'and gave'. 'ar-tsam' means 'their land'. 'nach-lah-hah' is repeated for emphasis and means 'an inheritance'. 'leyis-rah-el' means 'to Israel'. 'am-moh' means 'His people'.
[PSA.135.13] Yahveh, Your name is for eternity, Yahveh, Your remembrance is for generation to generation. [§]
Yahveh shim-kah le-oh-lam, Yahveh zich-rah-kah le-dor-va-dor.
This verse consists of two parallel clauses. 'Shim-kah' means 'Your name'. 'Le-oh-lam' means 'for eternity' or 'forever'. 'Zich-rah-kah' means 'Your remembrance'. 'Le-dor-va-dor' means 'for generation to generation'. The verse emphasizes the eternal nature of God’s name and remembrance.
[PSA.135.14] For Yahveh will judge his people, and upon his servants he will have compassion. [§]
ki-ya-din Yahveh am-moh ve-al-av-dahv-vav yit-neh-cham.
This verse states that Yahveh will judge his people, and will have compassion on his servants. 'ki' means 'for' or 'because'. 'yadin' is a verb meaning 'he will judge'. 'Yahveh' is the proper name of God. 'ammoh' means 'his people'. 've' means 'and'. 'al' means 'on' or 'upon'. 'avadav' means 'his servants'. 'yitnehcham' means 'he will have compassion'.
[PSA.135.15] The carved images of the nations are silver and gold, the work of the hands of man. [§]
atzavei hagoyim kesef vezahav ma'aseh yedei adam
atzavei means 'carvings' or 'idols'. hagoyim means 'nations' or 'gentiles'. kesef means 'silver'. vezahav means 'and gold'. ma'aseh means 'work' or 'doing'. yedei means 'hands'. adam means 'man'. This verse describes the idols of the nations as being made of silver and gold, crafted by human hands.
[PSA.135.16] Mouths are not to them and they will not speak. Eyes are not to them and they will not see. [§]
peh-lah-hem veh-lo yeh-dah-beh-roo eh-yen-ay-eem lah-hem veh-lo yir-eh-oo.
This verse describes a state of being without the ability to speak or see. 'Peh' refers to the mouth, 'lah-hem' means 'to them', and 'veh-lo' means 'and not'. 'Yedaberu' is the verb 'to speak', 'eynayim' means 'eyes', and 'yir'oo' means 'to see'. The structure indicates a lack of these faculties 'to them'.
[PSA.135.17] They have ears, but they will not listen. Also, there is no breath in their mouths. [§]
oznayim lahem v'lo ya'azinu af ein-yesh-ruach b'fihem
This verse describes idols. 'Oznayim' means ears, 'lahem' means to them, 'v'lo' means and not, 'ya'azinu' means they will listen, 'af' means also, 'ein' means there is not, 'yesh' means there is, 'ruach' means breath or spirit, 'b'fihem' means in their mouths.
[PSA.135.18] Like them will be their makers, all who trust in them. [§]
kmohem yihyu osehem kol asher botach bahem
This verse uses several names for God and refers to those who trust in them. 'kmohem' means 'like them'. 'yihyu' means 'they will be'. 'osehem' means 'their makers'. 'kol' means 'all'. 'asher' is a relative pronoun meaning 'that' or 'who'. 'boteach' means 'trusting'. 'bahem' means 'in them'.
[PSA.135.19] Family Israel, bless Yahveh; Family Aaron, bless Yahveh. [§]
Bayit Yisrael bar'chu et-Yahveh; Bayit Aharon bar'chu et-Yahveh.
This verse consists of two parallel clauses. "Bayit" means "house" or "family". "Yisrael" is the name Israel. "Bar'chu" is the imperative form of the verb "to bless". "Et" is a grammatical particle that indicates a definite direct object. "Yahveh" is the proper name of God. "Aharon" is the name Aaron. The structure is: 'House of Israel, bless Yahveh; House of Aaron, bless Yahveh.'
[PSA.135.20] The house of Levi, bless Yahveh. Those who fear Yahveh, bless Yahveh. [§]
bayt ha-levi bar'khu et-yahveh yir'ei yahveh bar'khu et-yahveh
This verse consists of two parallel phrases. 'Bayt ha-levi' means 'house of Levi'. 'Bar'khu' is a command form meaning 'bless'. 'Et' is a grammatical marker indicating the direct object. 'Yahveh' is the proper name of God. 'Yir'ei' means 'those who fear'. The structure repeats, calling on both the Levites and those who fear God to bless God.
[PSA.135.21] Blessed is Yahveh from Zion, who dwells in Jerusalem. Praise Yahveh. [§]
Barukh Yahveh mi-Tsiyon shokhen Yerushalayim, hallelu-Yah
This verse is a psalm praising Yahveh. 'Barukh' means blessed. 'Mi-Tsiyon' means from Zion. 'Shokhen' means dwelling or residing. 'Yerushalayim' is Jerusalem. 'Hallelu-Yah' is a command to praise Yahveh.
PSA.136
[PSA.136.1] Give thanks to Yahveh, for He is good, for His loving kindness endures forever. [§]
ho-du la-yah-veh ki-tov ki le-o-lam chas-do
This verse is a call to give thanks to Yahveh because of His goodness, and because His loving kindness endures forever. 'Hodu' is an imperative verb meaning 'give thanks.' 'La-Yahveh' means 'to Yahveh.' 'Ki' means 'because.' 'Tov' means 'good.' 'Le-olam' means 'forever.' 'Chasdo' means 'His loving kindness.'
[PSA.136.2] Give thanks to the God of the Gods, for His lovingkindness is forever. [§]
ho-doo lay-loh-hay ha-el-oh-heem kee le-oh-lam chas-do
This verse contains several names for God. "ho-doo" is the imperative form of the verb "to thank". "lay-loh-hay" means "to the God". "ha-el-oh-heem" means "the Gods". "kee" means "for" or "because". "le-oh-lam" means "forever". "chas-do" means "His lovingkindness".
[PSA.136.3] Give thanks to my Lord, the Lords, for His lovingkindness is forever. [§]
ho-doo la-ado-nai ha-ado-nim ki le-o-lam chas-do
This verse consists of several key terms. 'Hodu' is the imperative plural form of the verb 'to thank'. 'LaAdonai' means 'to my Lord'. 'HaAdonim' means 'the Lords'. 'Ki' means 'for' or 'because'. 'LeOlam' means 'forever'. 'Chasdo' means 'His lovingkindness'. The verse is a call to give thanks to my Lord, the Lords, because His lovingkindness is forever.
[PSA.136.4] To the one performing wonders great, alone, because His lovingkindness is eternal. [§]
l'oseh nih-fla-ot g'do-lot l'va-do ki l'o-lam chas-do
This verse speaks of the one who performs wondrous great deeds alone, because His lovingkindness is eternal. 'Oseh' means 'maker' or 'doer', in this context 'performer'. 'Niflaot' means 'wonders'. 'G'dolot' means 'greatness' or 'great deeds'. 'L'vado' means 'alone'. 'Ki' means 'because'. 'L'olam' means 'forever' or 'eternally'. 'Chasdo' means 'His lovingkindness'.
[PSA.136.5] The maker of the heavens did so with understanding, because His lovingkindness is forever. [§]
l'oseh ha-shamayim b'tevunah ki l'olam chasdo
This verse describes the one who made the heavens with understanding, because His lovingkindness is forever. Let's break down the names:
* 'oseh - maker
* ha-shamayim - the heavens
* b'tevunah - with understanding
* ki - because
* l'olam - forever
* chasdo - His lovingkindness
[PSA.136.6] The Gods stretched out the earth over the waters, for His lovingkindness is eternal. [§]
lǝroqa‘ ha’areṣ ‘al-hamayim ki lǝ‘olam ḥasdō.
This verse describes God stretching out the earth over the waters, and that His lovingkindness is eternal. ‘roqa‘ refers to stretching out or expanding. ha’areṣ means ‘the earth’. ‘al-hamayim means ‘over the waters’. ki lǝ‘olam means ‘for eternity’ or ‘forever’. ḥasdō means ‘His lovingkindness’.
[PSA.136.7] To the one who makes great lights, because His lovingkindness is forever. [§]
le-o-seh o-rim ged-o-lim ki le-o-lam chas-do
This verse describes someone who makes great lights, and states that His lovingkindness is forever. "O-rim" refers to lights, and is plural. "Le-o-lam" signifies forever. "Chas-do" means lovingkindness or mercy, and the 'o' at the end indicates possession - 'His lovingkindness'.
[PSA.136.8] As for the sun, it is for rule during the day, for His steadfast love is eternal. [§]
et-ha-shemesh le-memshaleht bayom ki leolam chasdo
This verse discusses God's steadfast love, comparing it to the sun's rule during the day. "Et" is a grammatical particle. "Ha-shemesh" is 'the sun'. "Le-memshaleht" means 'for rule' or 'to rule'. "Bayom" means 'in the day' or 'during the day'. "Ki" means 'for' or 'because'. "Leolam" means 'forever' or 'eternally'. "Chasdo" means 'His lovingkindness' or 'His steadfast love'.
[PSA.136.9] As for the moon and the stars, they are for rulers in the night, for His loving kindness is forever. [§]
Et-hayareach vekochavim lemimshalot ballaylah ki leolam chasdo.
This verse discusses God’s creation. "Et" is an untranslatable particle marking the direct object. "Hayareach" means "the moon". "Vekochavim" means "and stars". "Lemimshalot" means "for dominion" or "for rulers". "Ballaylah" means "in the night". "Ki" means "for" or "because". "Leolam" means "forever". "Chasdo" means "His loving kindness". The verse describes the moon and stars as being created for rule during the night, because His loving kindness is eternal.
[PSA.136.10] To the one striking Egypt with their firstborn, for forever is his kindness. [§]
l’macheh mitsrayim bib’choreyhem ki l’olam chasdo
This verse describes God’s striking of Egypt with their firstborn. ‘l’macheh’ means ‘to the one striking’, ‘mitsrayim’ is Egypt, ‘bib’choreyhem’ means ‘their firstborn’, ‘ki’ means ‘for’ or ‘because’, ‘l’olam’ means ‘forever’, and ‘chasdo’ means ‘his kindness’ or ‘his lovingkindness’. The verse emphasizes God’s enduring kindness manifested through this act.
[PSA.136.11] And Israel was brought forth from within them, because for eternity is the kindness of Yahveh. [§]
va-yo-tseh Yis-ra-el mee-toh-cham kee le-oh-lam chas-doh
This verse describes Israel being brought forth from within them because of His everlasting kindness. 'Yisrael' is a proper noun, the name of a person/people. 'Mee-toh-cham' means 'from within them'. 'Kee' means 'because'. 'Le-oh-lam' means 'for eternity', or 'everlasting'. 'Chas-doh' refers to kindness, loving-kindness, or mercy.
[PSA.136.12] By a strong hand and an extended arm, for forever is His lovingkindness. [§]
bəyād ḥăzāqāh ūḇizְrōʿa nṭūyāh; kî ləʿōlām ḥăsədō.
This verse describes God’s mighty power and enduring lovingkindness. "bəyād" means "by hand". "ḥăzāqāh" means "strong". "ūḇizְrōʿa" means "and by arm". "nṭūyāh" means "stretched out" or "extended". "kî" means "for" or "because". "ləʿōlām" means "forever" or "for all time". "ḥăsədō" means "His lovingkindness".
[PSA.136.13] To the one who divides the Red Sea into divisions, for forever is His lovingkindness. [§]
le-go-zer yam-soof li-ge-zar-eem, kee lee-o-lam chas-do
This verse describes God dividing the Red Sea. 'Le-go-zer' means 'to one who divides'. 'Yam-soof' is the Red Sea. 'Li-ge-zar-eem' means 'into divisions'. 'Kee' means 'for'. 'Lee-o-lam' means 'forever'. 'Chasdo' means 'His lovingkindness'.
[PSA.136.14] And He will lead Israel through it, for His lovingkindness is everlasting. [§]
vehe'avir Yisrael betokho ki leolam chasdo
This verse describes God leading Israel through the sea, attributing it to His everlasting lovingkindness. 'vehe'avir' means 'and He will cause to pass over' or 'and He will lead through.' 'Yisrael' is Israel. 'betokho' means 'within Him' or 'through Him' (referring to the sea as God's domain). 'ki' means 'for' or 'because.' 'leolam' means 'forever' or 'for all time.' 'chasdo' means 'His lovingkindness' or 'His mercy.'
[PSA.136.15] And I will overthrow Pharaoh and his army in the Red Sea, for His lovingkindness is eternal. [§]
ve-nee-air par-oh ve-khay-lo be-yam-soof ki le-oh-lam khas-do
This verse describes the overthrow of Pharaoh and his army in the Red Sea, emphasizing that God's lovingkindness is eternal. 'Ve' means 'and'. 'Nee-air' means 'I will overthrow/shake'. 'Par-oh' is the name 'Pharaoh'. 'Ve' again means 'and'. 'Khay-lo' means 'his army'. 'Be' means 'in'. 'Yam-soof' is 'the Sea of Reeds' or 'the Red Sea'. 'Ki' means 'for/because'. 'Le-oh-lam' means 'for eternity/forever'. 'Khas-do' means 'His lovingkindness'.
[PSA.136.16] For leading my people in the wilderness, because the Gods’ loving kindness is forever. [§]
le-mo-leech am-moh bah-mid-bar kee le-oh-lam chas-doh
This verse describes God leading his people in the wilderness, and his loving kindness being forever. 'le-mo-leech' comes from the root 'mol', meaning to lead or guide. 'am-moh' is 'my people'. 'bah-mid-bar' is 'in the wilderness'. 'kee' means 'for' or 'because'. 'le-oh-lam' means 'forever'. 'chas-doh' means 'loving kindness'.
[PSA.136.17] To the one who strikes kings, great ones, because His lovingkindness is eternal. [§]
le-ma-keh me-la-khim ge-do-lim ki le-o-lam khas-do
This verse describes God as the one who strikes down great kings, because His lovingkindness is eternal. 'le-ma-keh' means 'to the one who strikes'. 'me-la-khim' means 'kings'. 'ge-do-lim' means 'great'. 'ki' means 'because'. 'le-o-lam' means 'forever/eternally'. 'khas-do' means 'His lovingkindness'.
[PSA.136.18] And Yahveh killed powerful kings because his steadfast love is forever. [§]
va-yaharog mlakhim adirim ki leolam khasdo
This verse describes God slaying powerful kings because of his steadfast love. 'Vayharog' means 'and he killed'. 'Mlakhim' is the plural of 'king', meaning 'kings'. 'Adirim' means 'powerful' or 'mighty'. 'Ki' means 'because'. 'Leolam' means 'forever'. 'Khasdo' means 'his steadfast love'.
[PSA.136.19] To Sichon, king of the Amorites, because his kindness is for all time. [§]
lə-sî-ḥōn me-lek ha-ĕ-mō-rî kî lə-ʿō-lām ḥas-dō
This verse references Sichon, the king of the Amorites, and states that his kindness is forever. The original text uses 'ḥesed' which refers to a covenantal, steadfast, loving kindness.
[PSA.136.20] And to Og, king of Bashan, for forever is his kindness. [§]
u-le-og me-lech ha-bash-an ki le-o-lam chas-do
This verse references Og, the king of Bashan. ‘U’ is a conjunction meaning ‘and’ or ‘so’. ‘Le-og’ means ‘to Og’ or ‘for Og’. ‘Melech’ means ‘king’. ‘Ha-bashan’ means ‘of Bashan’. ‘Ki’ means ‘for’ or ‘because’. ‘Le-olam’ means ‘forever’. ‘Chasdo’ means ‘his kindness’ or ‘his lovingkindness’. The verse is a statement about the enduring kindness of God toward Og, or perhaps a reflection *on* Og's enduring reputation for kindness.
[PSA.136.21] And He gave their land as an inheritance, because His kindness is forever. [§]
ve-na-tan ar-tsam le-na-cha-lah ki le-o-lam chas-do
This verse consists of several components. 've-na-tan' means 'and He gave'. 'ar-tsam' means 'their land'. 'le-na-cha-lah' means 'as inheritance'. 'ki' means 'because'. 'le-o-lam' means 'forever'. 'chas-do' means 'His kindness'. This is a statement about God giving land as an inheritance because of His kindness.
[PSA.136.22] An inheritance to Israel, His servant, for His lovingkindness is forever. [§]
Nachalah le-yisrael avdo ki le-olam chasdo
This verse discusses an inheritance for Israel, the servant of God, and God’s lovingkindness forever. 'Nachalah' means inheritance or possession. 'Le-yisrael' means 'to Israel'. 'Avdo' means 'his servant'. 'Ki' means 'for' or 'because'. 'Le-olam' means 'forever'. 'Chasdo' means 'His lovingkindness'.
[PSA.136.23] That in our fullness, the Gods remember us, for forever is his kindness. [§]
sheh-beshif-leh-nu za-kahr la-nu ki le-oh-lahm khas-doh
This verse discusses remembering and eternal kindness. 'Sheh' means 'that'. 'Beshiflehnu' relates to fullness or plenty. 'Zachar' means 'remember'. 'Lanu' means 'to us'. 'Ki' means 'for' or 'because'. 'Leolam' means 'forever' or 'for eternity'. 'Khasdoh' means 'his kindness'. The verse speaks of remembering kindness forever.
[PSA.136.24] And He tore us away from our adversaries, for forever is His loving kindness. [§]
Va-yif-re-ke-nu mee-tsa-re-nu kee le-o-lam chas-do
This verse contains several components. 'Va-yif-re-ke-nu' means 'and He tore us away'. 'Mee-tsa-re-nu' means 'from our adversaries'. 'Kee' means 'for' or 'because'. 'Le-o-lam' means 'forever'. 'Chas-do' means 'His loving kindness'. The verse is speaking of God's deliverance and enduring love.
[PSA.136.25] The Gods give food to all living creatures, for forever is His kindness. [§]
notein lechem lekhal-basar ki leolam chasdo
This verse describes God providing food to all living creatures, and His steadfast love endures forever. 'Notein' means 'giving'. 'Lechem' means 'bread' or 'food'. 'Lekhal' means 'to all'. 'Basar' means 'flesh' or 'living creatures'. 'Ki' means 'for' or 'because'. 'Leolam' means 'forever'. 'Chasdo' means 'His steadfast love' or 'His kindness'.
[PSA.136.26] Give thanks to God the heavens, for forever is His lovingkindness. [§]
ho-du le-el ha-sha-ma-yim ki le-o-lam chas-do
This verse is a call to give thanks. 'Hodu' is the imperative plural form of the verb 'to thank'. 'El' refers to God. 'Ha-shamayim' means 'the heavens'. 'Ki' means 'for' or 'because'. 'Le-olam' means 'forever'. 'Chasdo' means 'His lovingkindness'.
PSA.137
[PSA.137.1] By the rivers of Babylon, there we sat, and even wept in remembering Zion. [§]
al naharot babel sham yashavnu gam bakhinu bezakhrenu et tziyon.
This verse describes the Israelites remembering Zion while living by the rivers of Babylon. 'Al' means 'on' or 'by'. 'Naharot' is the plural of 'nahar', meaning 'river'. 'Bavel' is Babylon. 'Sham' means 'there'. 'Yashavnu' means 'we sat' or 'we dwelt'. 'Gam' means 'also' or 'even'. 'Bakhinu' means 'we wept'. 'Be'zakhrenu' means 'in remembering'. 'Et' is a grammatical particle. 'Tziyon' is Zion.
[PSA.137.2] We hang our harps upon the Arabs, in the midst of them. [§]
al-arabim betochah tahlinu kinnoroteinu
This verse uses several words. "al" means "on" or "upon". "arabim" means "arabs" or "harps". "betochah" means "in the midst of". "tahlinu" is a verb meaning "we hang" or "we suspend". "kinnoroteinu" means "our harps". Together, the verse describes hanging harps amongst the Arabs.
[PSA.137.3] For then our captors asked us for words of song and our despoilers for rejoicing. Sing to us from the song of Zion. [§]
ki sham sha'elunu shoveinu divrei shir v'tolaleinu simcha shiru lanu mishir tziyon.
This verse describes captors demanding songs and rejoicing from those they have captured. 'sham' means 'there', but in this context functions as 'then'. 'sha'elunu' means 'they asked us'. 'shoveinu' means 'our captors'. 'divrei shir' means 'words of song'. 'v'tolaleinu' means 'and our despoilers'. 'simcha' means 'rejoicing'. 'shiru lanu' means 'sing to us'. 'mishir tziyon' means 'from the song of Zion'.
[PSA.137.4] How shall we sing the song of Yahveh on foreign land? [§]
Eikh nasheer et-shir-Yahveh al adamah nekhar.
This verse asks how one can sing the song of Yahveh on foreign soil. 'Eikh' means 'how'. 'Nasheer' means 'we will sing'. 'Et' is a grammatical marker indicating the direct object. 'Shir' means 'song'. 'Yahveh' is the proper name of God. 'Al' means 'on'. 'Adamah' means 'land' or 'soil'. 'Nekhar' means 'foreign' or 'alien'.
[PSA.137.5] If I forget you, Jerusalem, may my right hand forget. [§]
im-esh-ka-chech yeru-sha-la-im tish-kach yemin-i
This verse consists of several words. "Im" means "if". "Esh-ka-chech" is a second person feminine singular imperfect form of the verb meaning "to forget". "Yerushalayim" is the name of the city Jerusalem. "Tish-kach" is a second person masculine singular future form of the verb meaning "to forget". "Yemini" means "my right hand". The verse is a conditional statement, expressing a conditional loss of memory.
[PSA.137.6] May my tongue cling to my palate if I do not remember you, Jerusalem, or if I do not make Jerusalem the forefront of my joy. [§]
tidbak lshoni lechiki im lo ezkerechi im lo a'aleh et Yerushalayim al rosh simchati.
This verse expresses a strong desire and a vow. The speaker states that their tongue will cling to their palate if they do not remember Jerusalem, or if they do not make Jerusalem the forefront of their joy. ‘Tidbak’ means ‘to cling’. ‘Lshoni’ means ‘my tongue’. ‘Lechiki’ means ‘to my palate’. ‘Im lo ezkerechi’ means ‘if not I remember you (Jerusalem)’. ‘Im lo a’aleh et Yerushalayim’ means ‘if not I raise up Jerusalem’. ‘Al rosh simchati’ means ‘on the head of my joy’ - meaning making it most important.
[PSA.137.7] Remember Yahveh concerning the children of Edom and their day in Jerusalem, those who say, “Tear down, tear down, even to its foundation within it.” [§]
Zekhor Yahveh livnei Edom et yom Yerushalayim ha’omrim aru aru ad hayesod bah.
This verse instructs remembrance of Yahveh concerning the people of Edom and their actions towards Jerusalem. Specifically, it references their declaration to completely destroy Jerusalem, down to its foundation. 'Zekhor' means 'remember'. 'Livnei' means 'to the children of'. 'Edom' is a proper noun referring to a people and a region. 'Et' is a grammatical particle marking the direct object. 'Yom' means 'day', but here it functions as a reference to the event or time of Jerusalem’s destruction. 'Yerushalayim' is the name of the city, Jerusalem. 'Ha’omrim' means 'those who say'. 'Aru aru' is a doubled form of the verb 'to tear down, destroy'. 'Ad hayesod bah' means 'until the foundation in it'.
[PSA.137.8] Daughter of Babel, the devastated one, blessed is the one who will repay to you your recompense that you recompensed to us. [§]
bat-bavel hash-shududa asherai sheyishallem-lach et-gumulech shegamalt lanu.
This verse is from Isaiah 14:22. 'Bat-Bavel' means 'daughter of Babel'. 'Hash-shududa' means 'the devastated one'. 'Asherai' indicates a blessing or happiness. 'Sheyishallem-lach' means 'that he will repay to you'. 'Et-gumulech' means 'your recompense'. 'Shegamalt lanu' means 'that you recompensed to us'.
[PSA.137.9] Blessed is he who seizes your infants and dashes them against the rock. [§]
ash-ray shoh-yoh-khayz v'nee-fetz et-oh-lah-lai-khah el-hah-sah-lahkh.
This verse describes a blessing upon one who seizes infants and dashes them against a rock. 'Ashrey' denotes blessedness. 'Shoh' means to grasp or seize. 'Nifetz' means to dash, break, or scatter. 'Olalai' is infants or young children. 'El' is 'to' or 'against'. 'Ha-salakh' means 'the rock'.
PSA.138
[PSA.138.1] To David. I will thank you with all my heart. Before the Gods I will sing to you. [§]
l'David, od'cha b'chol-libi, neged Elohim azamer'cha.
This verse begins by attributing the Psalm to David. 'Od'cha' means 'I will thank you'. 'B'chol-libi' means 'with all my heart'. 'Neged' means 'before' or 'in the presence of'. 'Elohim' refers to 'the Gods'. 'Azamer'cha' means 'I will sing to you'.
[PSA.138.2] I will worship toward your holy temple, and I will praise your name for your lovingkindness and for your truth. For you have magnified above all your name your word. [§]
eshtachaveh el-heikal qadoshcha ve'odeh et-shemech al-chasdecha ve'al-emittecha ki-higdalta al-kol-shimecha imratecha.
This verse is a declaration of worship and praise to God. 'Eshtachaveh' means 'I will worship'. 'Heikal qadoshcha' translates to 'your holy temple'. 'Ve'odeh' means 'and I will praise'. 'Et-shemech' means 'your name'. 'Al-chasdecha ve'al-emittecha' translates to 'for your lovingkindness and for your truth'. 'Ki-higdalta' means 'for you have magnified'. 'Al-kol-shimecha imratecha' translates to 'above all your name your word'. The verse is a poetic expression of gratitude for God’s faithfulness and the power of His word.
[PSA.138.3] In the day that I called, and You answered me, You made me tremble in my soul with strength. [§]
Be-yom karati va-ta'aneeni, tarhibeni be-nafshi oz.
This verse describes a moment of divine response to a call. "Be-yom" means "in the day". "Karati" means "I called". "Va-ta'aneeni" means "and You answered me". "Tarhibeni" means "You make me tremble". "Be-nafshi" means "in my soul". "Oz" means "strength". The verse conveys a sense of awe and power experienced when God responds to prayer.
[PSA.138.4] They will praise you, Yahveh, all the kings of the earth, for they have heard the words of your mouth. [§]
yo-doo-kah yeh-vah-veh khol-mal-khey-ah-rets kee sha-meh-oo im-rei-fee-kha
This verse consists of several components. "yodu-kah" means "they will praise you". "Yehveh" is the proper name of God. "Khol-mal-khey-ah-rets" literally translates to "all kings of the earth". "Kee" means "for" or "because". "Shamehu" means "they heard". "Imrei-fee-kha" means "the words of your mouth". Therefore, the verse states that all the kings of the earth will praise Yahveh because they have heard the words of His mouth.
[PSA.138.5] And they will sing in the ways of Yahveh, for great is the glory of Yahveh. [§]
ve-ya-shi-ru be-dar-chei Yahveh ki ga-dol ke-vod Yahveh
This verse consists of several parts. 've-ya-shi-ru' means 'and they will sing'. 'be-dar-chei' means 'in the ways of'. 'Yahveh' is the proper name of God. 'ki' means 'for' or 'because'. 'ga-dol' means 'great'. 'ke-vod' means 'glory' or 'honor'. The verse is stating that people will sing about God’s ways because God’s glory is great.
[PSA.138.6] For Yahveh is high and regards the humble, and knows the proud from a distance. [§]
ki-ram Yahveh ve-shapal yireh ve-gavoah mi-merhak yeyedah.
This verse uses several names and descriptive terms for God. "ki" means "for" or "because". "ram" means "high" or "exalted". "Yahveh" is the proper name of God. "ve" means "and". "shapal" means "low" or "humble". "yireh" means "sees" or "regards". "gavoah" means "proud" or "lofty". "mi-merhak" means "from afar" or "from a distance". "yeyedah" means "knows". The verse speaks of God's power and knowledge, stating that God is exalted and looks upon the humble, and knows the proud from afar.
[PSA.138.7] If God is with me in the midst of distress, God will revive me. Despite my enemies, God will send your hand, and your right hand will save me. [§]
im-elekh berhev tsarah tekhayeni al af oyvay tishlah yadekha vetoshiye'eni yminekha.
This verse contains several names and descriptions of God, as well as pleas for deliverance. "Elekh" refers to God. "Tsarah" means distress or trouble. The verse speaks of being delivered from enemies and asks for God's hand and right hand to bring salvation.
[PSA.138.8] Yahveh will complete it for me, Yahveh, your lovingkindness endures forever. Do not abandon the works of your hands. [§]
Yahveh will complete for me, Yahveh, your lovingkindness forever. The works of your hands, do not abandon.
This verse expresses trust in Yahveh to finish what He has started and to continue showing lovingkindness. It also asks that Yahveh not forsake the work of His hands, meaning the person speaking or His creation. "Yigmor" means "will complete" or "will finish". "Ba'adi" means "for me". "Hasdekha" means "your lovingkindness". "Le'olam" means "forever". "Ma'asei yadeikha" means "the works of your hands". "Al teraph" means "do not abandon".
PSA.139
[PSA.139.1] To the director of music, to David, a Psalm. Yahveh has searched me, and He knows me. [§]
lam-neh-tza-khah le-dah-veed miz-mor Yahveh khah-kar-tah-nee va-teh-dah
This verse begins with a musical direction, "To the director of music, to David, a Psalm". Then, it states that Yahveh has searched/investigated the speaker and knows them. "Lamneztach" is a musical term. "LeDavid" means "to David". "Mizmor" means "Psalm". "YHVH" is the proper name of God. "Chakartani" means "You have searched me". "Vateda" means "and You know".
[PSA.139.2] You knew my sitting and my rising. The Gods understood for my friend from afar. [§]
Atah yada'ta shivti v'kumi, banah lerei merachok.
This verse contains several key words. "Atah" means "you". "Yada'ta" means "you knew". "Shivti" means "my sitting" or "my dwelling". "V'kumi" means "and my rising" or "and my standing". "Banah" means "built" or "understood". "Lerei" means "for my friend". "Merachok" means "from afar". The verse describes God's intimate knowledge of the speaker's actions and thoughts, even from a distance. It indicates a deep understanding and connection.
[PSA.139.3] My paths and my dwelling you have scattered, and all my ways you have endangered. [§]
Or-chi ve-riv-ee zeh-reet-ah ve-chol-deh-rah-chai his-kan-tah
This verse uses several names for God and references paths and ways. "Orchi" is related to 'orech' meaning 'my paths'. "Riv'ee" is related to 'reva' meaning 'my space', or 'my dwelling'. "Zeerita" is a verb meaning 'you have scattered'. "Chol" means 'all'. "Derachai" means 'my ways'. "His-kan-tah" means 'you have endangered', or 'you have beset'. The verse speaks of God scattering the speaker's paths and ways and bringing danger upon them.
[PSA.139.4] For there is no utterance on my tongue, indeed Yahveh has known everything. [§]
kee ain millah bilshonee hen Yahveh yada'tah kullah
This verse states that there is no utterance on my tongue, for Yahveh knows all things. 'Kee' means 'for' or 'indeed'. 'Ain' means 'not' or 'no'. 'Millah' means 'word' or 'utterance'. 'Bilshonee' means 'on my tongue' or 'in my language'. 'Hen' is an interjection, often translated as 'indeed' or 'surely', used here for emphasis. 'Yahveh' is the proper name of God. 'Yada'tah' means 'you have known'. 'Kullah' means 'all' or 'everything'.
[PSA.139.5] Behind and before, the Gods have distressed me, and have laid their hand upon me. [§]
ah-chore vah-keh-dem tsar-ta-nee vah-tah-shet ah-lai kahp-peh-kah
This verse uses several terms relating to direction and power. "Achor" means 'back' or 'behind'. "Kedem" means 'front' or 'before'. "Tsar" means 'to narrow' or 'to distress'. "Tashet" means 'to lay' or 'to place'. "Kapeh" means 'palm' (of a hand). The verse describes God encompassing the speaker from all directions and pressing down upon them.
[PSA.139.6] Wonder is the knowledge from me, it is too elevated for me to comprehend. [§]
Plee-ah dah-at mee-meh-nee nees-guh-bah lo-oo-chal lah
This verse expresses the speaker's acknowledgement of God's incomprehensible knowledge. 'Plee-ah' refers to wonder or something marvelous. 'Dah-at' means knowledge. 'Mee-meh-nee' means from me. 'Nees-guh-bah' means elevated or beyond reach. 'Lo-oo-chal' means I cannot. 'Lah' is to her, or it, referring back to the knowledge.
[PSA.139.7] Where can I go from the spirit of God, and where can I flee from before his face? [§]
Anah el-ekh meru-akh-kha ve-anah mip-pane-kha ev-rah.
This verse asks where one can go to escape God's presence. "Anah" means "where". "El" means "God". "ekh" is a preposition meaning "from". "meru-akh-kha" means "your spirit". "ve" means "and". "mip-pane-kha" means "from before your face". "ev-rah" means "I will flee". The verse uses a rhetorical question, implying it is impossible to escape God's presence.
[PSA.139.8] If I ascend to the heavens, there you are, and if I lie down in the grave, you are there. [§]
Im-essak shamayim sham atta, ve-atzia sh’ol hinekha.
This verse contains a series of conditional statements expressing God’s omnipresence. ‘Im’ means ‘if’. ‘Essak’ means ‘I ascend’. ‘Shamayim’ means ‘heavens’. ‘Sham’ means ‘there’. ‘Atta’ means ‘you’. ‘Ve’ means ‘and’. ‘Atzia’ means ‘I lie down’. ‘Sh’ol’ means ‘the grave’. ‘Hinekha’ means ‘you are there’.
[PSA.139.9] I will lift up the wings of the dawn, and I will dwell in the farthest part of the sea. [§]
es-sah ken-fay-shakh-ar esh-kheh-nah beh-akh-ah-reet yam
This verse uses poetic language. ‘es-sah’ means ‘I will lift up’. ‘ken-fay-shakh-ar’ is literally ‘wings of the dawn’. ‘esh-kheh-nah’ means ‘I will dwell’. ‘beh-akh-ah-reet yam’ translates to ‘in the farthest part of the sea’.
[PSA.139.10] Also there, your hand will guide me, and your right hand will hold me. [§]
Gam-sham yad-kha tan-cheh-nee ve-to-akh-zeh-nee ye-mee-ne-kha.
This verse consists of several parts. "Gam" means also. "Sham" means there. "Yad" means hand. "Kha" is a possessive pronoun meaning "your". "Tan-cheh-nee" means will guide me. "Ve" means and. "To-akh-zeh-nee" means will hold me. "Ye-mee-ne-kha" means your right hand.
[PSA.139.11] And I said, "But darkness covers me, and night is light in me." [§]
va'omar ach-choshek yeshupeni ve-laila or ba'deni
This verse is from Job 30:26. 'Va'omar' means 'and I said'. 'Ach' means 'but also' or 'only'. 'Choshek' means 'darkness'. 'Yeshupeni' means 'it covers me'. 'Ve' means 'and'. 'Laila' means 'night'. 'Or' means 'light'. 'Ba'deni' means 'in me'. Therefore, the verse speaks of a lamentation concerning darkness and light.
[PSA.139.12] Also, darkness will not darken from you, and night will shine like day, like darkness, like light. [§]
Gam-hoshek lo-yachshikh mimmecha v'laylah kayyom ya'ir kachashechah ka'orah.
This verse speaks of God's power over darkness and light. "Gam" means also or even. "Hoshek" means darkness. "Lo" is a negative particle, meaning 'not'. "Yachshikh" means to darken. "Mimmecha" means from you. "V'laylah" means and night. "Kayyom" means like day. "Ya'ir" means will shine or illuminate. "Kachashechah" means like darkness. "Ka'orah" means like light.
[PSA.139.13] For you have acquired my inner organs, you have shielded me in the belly of my mother. [§]
ki-a-ta ka-nita kil-yo-tai, te-su-kei-ni be-ve-ten im-mi
This verse contains several key words. "Ki" means 'for' or 'because'. "Ata" is the second person singular masculine pronoun meaning 'you'. "Kanita" is the perfect tense, first person singular of the verb 'kanah' meaning 'to acquire' or 'to purchase'. "Kilyotai" is a plural noun meaning 'my kidneys', but metaphorically it refers to the inner organs, or even the whole person. "Tesukeini" means 'you have covered me' or 'you have shielded me'. "Be-ve-ten immi" means 'in the belly of my mother'.
[PSA.139.14] I will thank You, because awesome deeds I have perceived, wonderful are Your works, and my soul knows very much. [§]
o-deh-kah, al ki no-rah-ote nee-pleh-tee nee-pleh-eem mah-ah-seh-kah ve-nahf-shee yo-dah-ah meh-ode
This verse is a statement of praise to God. "odekah" is a second-person masculine singular imperative of the verb 'to thank,' addressed to God. 'al ki' means 'because'. 'norahot' is the plural of 'nora' meaning 'terrible' or 'awesome', referring to God's deeds. 'nipleeti' means 'I have perceived'. 'nipleeem' is the plural of 'nipleh' meaning 'wonderful' or 'extraordinary'. 'mah-ah-seh-kah' means 'Your works'. 've-nahf-shee' means 'and my soul'. 'yo-dah-ah' means 'knows'. 'meh-ode' means 'very much'.
[PSA.139.15] It is not hidden from you, my being, that I made it in secret, I skillfully wrought it in the depths of the earth. [§]
lo-nikchad atsmi mimkha asher-useiti baseiter rukamti bitachtiyot arets.
This verse describes a hidden creation. "lo-nikchad" means 'it is not hidden'. "atsmi" means 'my bones' or 'my being'. "mimkha" means 'from you'. "asher-useiti" means 'that I made'. "baseiter" means 'in secret'. "rukamti" means 'I have embroidered' or 'I have skillfully wrought'. "bitachtiyot arets" means 'in the depths of the earth'.
[PSA.139.16] My eyes saw your lump, and on your book all of them are written, days were they fashioned, and not one was among them. [§]
galmi rau einecha ve'al sifrech kulam yikatevu yamim yutzaru velo echad bahem.
This verse discusses the formation of a being before birth and its record in a book. "Galmi" refers to a lump or mass, often interpreted as an embryo. "Einecha" means "your eyes". "Sifrech" means "your book". "Yamim" means "days". "Yutzaru" means "were fashioned". "Echad" means "one". "Bahem" means "in them".
[PSA.139.17] And to me, what are the value of your companions, God? What is the strength of their leaders? [§]
ve-lee mah-yahk-roo reh-eh-cha el meh ahz-moo rah-sheh-hem
This verse consists of several parts. 've-lee' means 'and to me'. 'mah' means 'what'. 'yahk-roo' is a verb meaning 'to be precious' or 'to be esteemed'. 'reh-eh-cha' means 'your companions' or 'your friends'. 'el' means 'God'. 'meh' is a question word, again meaning 'what'. 'ahz-moo' means 'strength' or 'power'. 'rah-sheh-hem' means 'their heads' or 'their leaders'. The verse is a rhetorical question expressing astonishment at the worth of the speaker's companions in the eyes of God and the power of their leaders.
[PSA.139.18] I will recount them from all multitudes; I have awakened, and I am still with you. [§]
es-peh-rem mee-chol yer-boo-on heh-kee-tzo-tee veh-oh-dee ee-mahch
This verse contains a combination of names and descriptive terms relating to God, as well as verbs describing actions. "es-peh-rem" is a form related to counting or narrating. "mee-chol" means 'from all'. "yer-boo-on" is a plural form linked to wealth or possessions, implying a multitude. "heh-kee-tzo-tee" means 'I have awakened'. "veh-oh-dee" means 'and still'. "ee-mahch" means 'with you'.
[PSA.139.19] If you kill God, wicked ones, and bloody men turn away from me. [§]
Im-tik-tol Elo-ah rash-ah ve-an-sheh da-mim su-roo meh-nee.
This verse contains several important words. "Im" means "if". "Tik-tol" is a verb meaning "you slay" or "you kill". "Elo-ah" is a singular form of "Elohim", meaning "God". "Rash-ah" means "wicked", "evil", or "wrong". "Ve" means "and". "An-sheh" means "men" or "people". "Da-mim" means "of blood" or "bloody". "Su-roo" means "turn away" or "swerve". "Meh-nee" means "from me". Therefore, the verse is a conditional statement regarding the slaying of the wicked and the turning away of bloody men.
[PSA.139.20] Those who will say to you with a deceitful plan have carried away your cities falsely. [§]
asher yo'am'rucha lim'zimah nasu lashav' oarecha.
This verse describes a situation where people will speak against you with a deceptive plan, carrying away your cities falsely. Let's break down the components: 'asher' introduces a clause describing what will happen. 'yo'am'rucha' means 'they will say to you'. 'lim'zimah' means 'for a plan', but carries the connotation of deceit or conspiracy. 'nasu' means 'they have carried away' or 'they will carry away'. 'lashav' means 'falsely'. 'oarecha' means 'your cities'.
[PSA.139.21] Surely, do not those who hate you, Yahveh, will I hate, and those who rise up against you, will I quarrel? [§]
Ha-lo mesanecha Yahveh esnea ubitekomecha etkotat.
This verse asks a rhetorical question. "Ha-lo" is a particle meaning "Surely...not?" or "Do...not?" "Mesanecha" means "those who hate you." "Yahveh" is the proper name of God. "Esnea" means "I will hate." "Bitekomecha" means "those who rise up against you." "Etkotat" means "I will quarrel."
[PSA.139.22] The completion of hatred is hatred to enemies; they have been my enemies. [§]
takhlit sin'at sin'atim le'oyvim hayu li.
This verse describes the completion or ultimate end of hatred. 'Takhlit' means completion, end, or purpose. 'Sin'at' means hatred. 'Sin'atim' is a plural form, referring to those who are hated. 'Le'oyvim' means 'to enemies'. 'Hayu' means 'they were', or 'they have been'. 'Li' means 'to me', or 'my'.
[PSA.139.23] Search me, God, and know my heart. Test me, and know my thoughts. [§]
khak-re-nee el ve-da l'-va-vee, be-khan-nee ve-da sar-ah-pah-ee.
This verse contains several key names and verbs. "khak-re-nee" means "search me." "el" is 'God'. "ve-da" means "and know". "l'-va-vee" means "my heart". "be-khan-nee" means "test me". "sar-ah-pah-ee" means "my insides" or "my thoughts". The verse is a plea for God to thoroughly examine the speaker’s inner self.
[PSA.139.24] And see if the way that is being done exists, and guide me in the path of forever. [§]
u-re'eh im-derekh otshev bee ve-necheni be-derekh olam
This verse contains several key words. "re'eh" means "see". "im" means "if". "derekh" means "way". "otshev" comes from the root meaning "to form, shape, or do". Here, it's a participle meaning "that is being done". "bee" means "in". "necheni" is a command, meaning "guide me". "olam" means "forever" or "age". The verse asks for observation of the path that is being formed, and a request to be guided in the path of forever.
PSA.140
[PSA.140.1] To the victorious one, a psalm of David. [§]
La-men-at-seach, Miz-mor le-da-vid.
This verse is a superscription to Psalm 3. "La-men-at-seach" is a musical term, likely meaning 'to the victorious one' or 'for the director of music'. "Mizmor" means psalm, a song typically sung with instrumental accompaniment. "Le-david" means 'to David', indicating authorship or dedication.
[PSA.140.2] Deliver me, Yahveh, from the wicked man, rescue me from the violent man. [§]
challetseini YHVH meadam ra, meish chamasim tintentseini.
challetseini is an imperative, meaning ‘deliver me’. YHVH is the proper name of God, which we will translate as ‘Yahveh’. meadam ra means ‘from man evil’ or ‘from a wicked man’. meish chamasim means ‘from a man of violence’ or ‘from a violent man’. tintentseini is an imperative meaning ‘deliver me’ or ‘rescue me’.
[PSA.140.3] Those who think evil in heart, every day they dwell on wars. [§]
asher hashvu ra'ot b'lev, kol-yom yaguru milchamot.
This verse describes people who contemplate evil in their hearts and continually dwell on wars. 'Asher' means 'who' or 'which'. 'Hashvu' is the verb 'to think' or 'to plan'. 'Ra'ot' is 'evils' or 'bad things'. 'B'lev' means 'in heart'. 'Kol-yom' means 'every day' or 'all day'. 'Yaguru' means 'they dwell' or 'they reside'. 'Milchamot' means 'wars' or 'conflicts'.
[PSA.140.4] They have sharpened their tongue like a serpent, the venom of enchantment is under their lips. Selah. [§]
sha-na-nu li-sho-nam ke-mo-na-chash cha-mat ach-shuv ta-chat sfa-tei-mo se-lah.
This verse describes a deception involving the tongue. "Shananu" means to sharpen or polish, but here implies a deceptive sharpening of the tongue. "Lishonam" is their tongue. "Kemo" means like. "Nachash" is serpent, but figuratively means deceit. "Chamat" means heat or passion, and here likely refers to venom or poison. "Achshuv" means enchantment or sorcery. "Tachat" means under or beneath. "Sfateimo" is their lips. "Selah" is a term used in Psalms, often indicating a pause or reflection.
[PSA.140.5] Guard me, Yahveh, from the hand of the wicked, and deliver me from the man of violence. Those who have thought to cast down my steps are the ones from whom I seek protection. [§]
shamreniy Yehveh middei rashah meish chamasim tince'reni asher chashvu lidchot pe'amai.
This verse is a plea for protection. "shamreniy" means "guard me". "Yehveh" is the proper name of God. "middei rashah" means "from the hand of the wicked". "meish chamasim" means "from the man of violence". "tince'reni" means "deliver me". "asher chashvu" means "those who have thought". "lidchot pe'amai" means "to cast down my steps".
[PSA.140.6] The proud have hidden a trap for me, and ropes they have spread, a net near the wheel. Snares they have set for me. Selah. [§]
tamnu-ge'im pach li vachavalim parsu reshet leyad-ma'egal mokshim shatu-li selah.
This verse describes a situation where proud people have laid a trap for the speaker. "Tamnu" means they hid or concealed. "Ge'im" refers to proud or arrogant people. "Pach" is a snare or trap. "Li" means to me or for me. "Vachavalim" means and ropes or cords. "Parsu" means they spread. "Reshet" is a net. "Leyad-ma'egal" means near the circle or wheel. "Mokshim" are snares or traps. "Shatu-li" means they poured out or set for me. "Selah" is a musical or liturgical term, often understood as a pause for reflection.
[PSA.140.7] I said to Yahveh, my God, you are. Listen, Yahveh, to the voice of my supplication. [§]
amarti layhveh eli atta ha’azinah yhveh qol tachnunay
This verse contains two key names for God: ‘YHWH’ and ‘Eli’. ‘Amarti’ means ‘I said’. ‘Layhveh’ means ‘to Yahveh’. ‘Eli’ means ‘my God’. ‘Atta’ means ‘you’. ‘Ha’azinah’ means ‘listen’. ‘Qol’ means ‘voice’. ‘Tachnunay’ means ‘my supplication.’ The verse is a direct plea to God.
[PSA.140.8] Yahveh, my Lord, is the strength of my salvation. He is a shelter for my head in the day of warfare. [§]
Yahveh Adonai oz yeshuati sakota leroshi beyom nashek.
This verse consists of several key names and words. "Yahveh" is the proper name of God. "Adonai" means "my Lord". "Oz" signifies strength or power. "Yeshuati" is my salvation. "Sakota" means a shelter or covering. "Leroshi" means "to my head". "Beyom" means "in the day". "Nashek" means weapon or warfare.
[PSA.140.9] Do not give, Yahveh, the desires of the wicked. Do not allow their plans to succeed; let them not be exalted. Selah. [§]
al-ti-teyn Yahveh ma-vay-ey ra-sha, zim-ma-mo al-taf-ek ya-roo-moo se-lah.
This verse is a plea not to grant the desires of the wicked. 'Al-ti-teyn' is a negative command meaning 'do not give.' 'Yahveh' is the proper name of God. 'Ma-vay-ey ra-sha' means 'the desires of the wicked.' 'Zim-ma-mo' means 'their plans.' 'Al-taf-ek' is another negative command, meaning 'do not confirm' or 'do not allow to succeed.' 'Ya-roo-moo' means 'let them be exalted.' 'Se-lah' is a term whose exact meaning is debated, often used as a musical or poetic pause or emphasis.
[PSA.140.10] The head of my encircler is toil, their lips will cover it. [§]
rosh mesibbi amal sefateimo yechassemu
rosh means head. mesibbi is a form of the root meaning to go around, surround, or turn. amal means toil, labor, or trouble. sefateimo means their lips. yechassemu means to cover, conceal, or hide. This verse describes someone whose head is surrounded by trouble, and whose lips cover it.
[PSA.140.11] Let glowing coals be inclined upon them; he will cast them down in disturbances, and they will not rise. [§]
yimotu aleihem gechalim baesh yapilem bemhamorot bal yakumu.
This verse describes a judgment where glowing coals are cast upon enemies, and they will not rise. 'Yimotu' means 'let them incline' or 'let them cast'. 'Aleihem' means 'upon them'. 'Gechalim' refers to 'glowing coals'. 'Baesh' means 'in fire'. 'Yapilem' means 'he will cast them down'. 'Bemhamorot' means 'in disturbances' or 'in tumults'. 'Bal yakumu' means 'they will not rise'.
[PSA.140.12] A man of speech will not prosper on the earth, a man of violence and evil will be destroyed for fleeting things. [§]
Ish lashon bal yichon ba'aretz, ish chamas ra, yetsudenhu lemadchefot.
This verse describes individuals whose words and actions are destructive and will ultimately lead to their downfall. "Ish" means man or person. "Lashon" refers to tongue, meaning speech. "Bal yichon" means will not prosper or be established. "Aretz" means land or earth. "Chamas" means violence or wrong. "Ra" means evil. "Yetsudenhu" means they will be destroyed or brought to ruin. "Lmadchefot" refers to wind or breath, symbolizing something fleeting and insubstantial, implying a lack of lasting foundation.
[PSA.140.13] I have known that Yahveh will do justice for the afflicted, judgment for the poor. [§]
ya-da-ti ki ya-a-seh Yahveh din a-nee mish-pat ev-yo-nim.
This verse consists of several parts. 'Ya-da-ti' means 'I have known'. 'Ki' means 'that' or 'because'. 'Ya-a-seh' means 'will do'. 'Yahveh' is the proper name of God. 'Din' means 'justice' or 'judgment'. 'A-nee' means 'the afflicted' or 'the poor'. 'Mish-pat' means 'judgment' or 'justice'. 'Ev-yo-nim' means 'the poor' or 'the needy'. The sentence structure is a declarative statement expressing knowledge of a future action by God.
[PSA.140.14] But the righteous ones will thank to your name, and the upright ones will dwell before your face. [§]
ach tzadikim yodu lishmechah yeshvu yesharim et panecha
This verse contains several key names and words. 'ach' means 'but' or 'only'. 'tzadikim' is the plural of 'tzadik' meaning 'righteous ones'. 'yodu' means 'they will thank'. 'lishmechah' is 'to your name'. 'yeshvu' means 'they will dwell'. 'yesharim' means 'the upright ones'. 'et' is a grammatical particle. 'panecha' means 'your face'.
PSA.141
[PSA.141.1] A Psalm of David. Yahveh, I called to you, hasten to me. Listen to my voice when I call upon you. [§]
Mizmor l'David, Yahveh, q'ra'ticha, chusha li. Ha'azina qoli b'q'rai lach.
This verse is a Psalm of David. It begins by identifying David as the author. It then directly addresses Yahveh, stating that David called out to Him and asks for swift help. Finally, David requests that Yahveh listen to his voice when he calls upon Him.
[PSA.141.2] May my prayer be prepared as incense before you. The lifting of my hands is an evening offering. [§]
tikkon tefillati ketoret lepanecha masa'at kapai minchat erev
This verse describes prayer as incense offered before God, and the lifting of hands as an evening offering. 'Tikkon' means 'prepare' or 'establish'. 'Tefillati' means 'my prayer'. 'Ketoret' means 'incense'. 'Lepanecha' means 'before your face' or 'before you'. 'Masa'at' means 'lifting' or 'carrying'. 'Kapai' means 'my hands'. 'Minchat' means 'offering'. 'Erev' means 'evening'.
[PSA.141.3] May God guard my lips, may God preserve the needy. [§]
shi-tah Yeh-veh sha-mar-ah le-fee nit-zer-ah al-dal sef-a-tai.
This verse contains several names and words related to God. "Yehveh" is the proper name of God. "Shamar" means to guard, keep, or watch over. "Nitzrah" means to keep, preserve, or watch over. "Dal" means poor or needy. "Sefatai" means my lips.
[PSA.141.4] Do not allow my heart to be led to an evil thing, to be involved in deceits with wickedness against men who work iniquity, and do not let me fight with their comforts. [§]
al-tat-livbi le-davar ra, le-hit'olel 'alilot be-resha et-ishim po'alei-aven uval elcham be-man'amehem.
This verse is a plea for God not to allow the speaker's heart to be led to wicked speech or to be involved in deceitful schemes with evil people. It requests that the speaker not fight alongside those who are comfortable in their wickedness. 'Al' means 'not.' 'Tat' means 'you give' or 'you allow.' 'Livbi' means 'to my heart.' 'Le-davar ra' means 'to a bad thing' or 'to evil speech.' 'Le-hit'olel' means 'to make sport of' or 'to be involved in deceit.' 'Alilot' means 'deceits' or 'schemes.' 'Be-resha' means 'with wickedness.' 'Et-ishim' means 'men.' 'Po'alei-aven' means 'workers of iniquity' or 'evil doers.' 'Uval elcham' means 'and not I will fight.' 'Be-man'amehem' means 'with their comforts' or 'with their ease'.
[PSA.141.5] He has delivered me, the righteous, with loving-kindness, and He has instructed me with oil on my head. Let not my head refuse, for yet my prayer is in their evil. [§]
yeh-hel-meh-nee tzah-deek heh-sed ve-yo-chee-heh-nee sheh-men rosh al-ya-nee ro-shee kee-ode oo-teh-fee-lah-tee beh-rah-o-teh-heem
This verse consists of several words, each with a specific meaning. "Yeh-hel-meh-nee" is a verb meaning "He has delivered me". "Tzah-deek" means "righteous". "Heh-sed" means "loving-kindness". "Ve-yo-chee-heh-nee" means "and He has instructed me". "Sheh-men rosh" means "oil of the head". "Al-ya-nee ro-shee" means "let not my head refuse". "Kee-ode oo-teh-fee-lah-tee" means "for yet my prayer". "Beh-rah-o-teh-heem" means "in their evil". The verse is a plea for continued divine favor and guidance despite the wickedness of others.
[PSA.141.6] They fell by the hand of the rock, their judges, and they heard my words because they were pleasant. [§]
nish-meh-too bee-day-sell-ah shof-tay-hem veh-shah-meh-oo eh-mah-rai kee nah-eh-moo.
This verse describes a situation where judges are overcome by a rock and the people hear the words because they are pleasant. "Nishmetu" means "they fell" or "they were overcome". "Bidey" means "by the hand of". "Sela" means "rock". "Shoftehem" means "their judges". "Veshameu" means "and they heard". "Emari" means "my words". "Ki" means "because". "Naemu" means "they were pleasant".
[PSA.141.7] Like one who splits and one who pierces through the earth, our bones are scattered to the mouth of Sheol. [§]
kə-mo pho-le-akh oo-vo-keh bah-ah-rets nip-zə-roo az-may-nu lə-pee shə-ohl
This verse uses metaphorical language. "kə-mo" means 'like'. "pho-le-akh" means 'one who splits' or 'one who cleaves'. "vo-keh" means 'one who pierces' or 'one who breaks through'. "bah-ah-rets" means 'in the earth'. "nip-zə-roo" means 'are scattered'. "az-may-nu" means 'our bones'. "lə-pee" means 'to the mouth of'. "shə-ohl" refers to Sheol, a place of the dead.
[PSA.141.8] For to you, Yahveh, my Lord, my eyes look up. In you I have taken refuge; do not destroy my soul. [§]
kee eleyka yohev adonai einai bekha chasiti al-tear nafshi
This verse contains several names for God. "kee" means 'for' or 'because'. "eleyka" means 'to you'. "yohev" is a form of the verb 'to be', used here to express existence or being, connected to the name YHVH. "adonai" means 'my Lord'. "einai" means 'my eyes'. "bekha" means 'in you' or 'to you'. "chasiti" means 'I have trusted' or 'I take refuge'. "al-tear" is a negative command meaning 'do not destroy' or 'do not cut off'. "nafshi" means 'my soul'. Thus, the verse expresses trust in God and a plea for preservation.
[PSA.141.9] Guard me from the hand of a snare they devise to me, and from snares of workers of wrongdoing. [§]
sham-re-nee mee-day pakh yak-shoo lee v'mo-k'sho-t po-a-lay a-ven
This verse is a plea for protection. "shamrenee" means 'guard me'. "mi-yedei" means 'from the hand of'. "pakh" means 'a snare'. "yakshoo" means 'they devise'. "lee" means 'to me'. "u" means 'and'. "mokshotes" means 'snares'. "poalei" means 'workers of'. "aven" means 'wrongdoing'.
[PSA.141.10] The wicked will stumble into their own snares, together. I will be there until I pass through. [§]
yip-ploo beh-mahch-mor-av re-sha-eem ya-chad an-o-khee ad-eh-eh-vor
This verse describes the wicked being caught in their own traps. "Yip-ploo" means they will stumble or fall. "Beh-mahch-mor-av" refers to their own snares or traps. "Re-sha-eem" means the wicked. "Ya-chad" signifies together. "An-o-khee" is 'I', and indicates that 'I' will be there. "Ad-eh-eh-vor" means until I pass through or until I go through.
PSA.142
[PSA.142.1] This is a prayer of understanding for David while he was in the cave. [§]
mash-keel le-da-veed bee-hyo-to bah-meh-ah-rah te-fee-lah
This verse is a title or heading for Psalm 142. "mashkeel" means understanding or giving insight. "leDavid" means to David. "behyoto" means in his being or while he was. "bam'arah" means in the cave. "tefillah" means a prayer. Therefore, the verse is stating this is a prayer of understanding given to David while he was in a cave.
[PSA.142.2] My voice I cry out to Yahveh; my voice I plead to Yahveh. [§]
qoli el-Yahveh ez'ak; qoli el-Yahveh ethchanan.
This verse consists of two parallel clauses. "Qoli" means "my voice". "El" means "to" or "towards". "Yahveh" is the proper name of God. "Ez'ak" means "I cry out". "Ethchanan" means "I plead". The repetition emphasizes the speaker’s earnest appeal.
[PSA.142.3] I will pour out my talking before him. My distress I will tell before him. [§]
esh-pokh le-fah-nev si-chi tsah-ra-tee le-fah-nev ah-geed.
This verse consists of several words. "Esh-pokh" means "I will pour out". "Le-fah-nev" means "before him". "Si-chi" means "my discourse", or "my talking". "Tsah-ra-tee" means "my distress". "Le-fah-nev" again means "before him". "Ah-geed" means "I will tell". The verse describes someone intending to express their concerns and troubles to another.
[PSA.142.4] When my spirit wraps itself around me, and you, my Lord, have known my paths; in this way I will walk, a trap is hidden for me. [§]
behitte’atef ‘alay ruhi ve’atah yada’ta netivay bay’orach-zu ahallech tamnu pach li.
This verse describes a feeling of being overwhelmed by spirit and a plea for understanding from ‘my Lord’. It details a path being walked and a trap being laid. Let's break down the names: ‘El’ appears as part of a verb and is not a direct name. ‘atah’ is ‘you’.
[PSA.142.5] Behold to the right and see, and I have no acquaintance. Lost is escape from me; no one seeks my life. [§]
Habayt yamin u're'eh ve'ein li machir avad manos mimeni ein doresh l'nafshi.
This verse describes a feeling of complete abandonment and lack of recognition. "Habayt" is an imperative, meaning 'look' or 'behold'. "Yamin" means 'right'. "U're'eh" means 'and see'. "Ein li machir" means 'I have no acquaintance' or 'no one knows me'. "Avad manos mimeni" means 'lost is escape from me' – essentially, there is no refuge. "Ein doresh l'nafshi" means 'no one seeks my life' or 'no one cares for my soul'.
[PSA.142.6] I cried to you, Yahveh. I said, "You are my refuge, my portion in the land of the living." [§]
za'akti eleikha Yahveh amarti ata machsi chetki beeretz hachayim
This verse contains several key names and words. "Za'akti" means "I cried". "Eleikha" means "to you". "Yahveh" is the proper name of God. "Amarti" means "I said". "Ata" means "you". "Machsi" means "my refuge". "Chetki" means "my portion". "Beeretz" means "in the land". "Hachayim" means "of the living".
[PSA.142.7] Listen to my wailing, because my poverty is very great. Rescue me from those who pursue me, because they are strong against me. [§]
haqshiva el rinati ki dalloti meod hatzileini merodefai ki amatzu mimeni
This verse consists of several parts. "haqshiva" means "listen". "el" means "to". "rinati" means "my wailing". "ki" means "because". "dalloti" means "my poverty". "meod" means "very". "hatzileini" means "rescue me". "merodefai" means "from those who pursue me". "ki" again means "because". "amatzu" means "they are strong". "mimeni" means "against me". The verse is a plea for rescue from pursuers, based on the speaker's weakness.
[PSA.142.8] Bring my soul out of confinement to give thanks for your name. The righteous will crown me, because you will repay me. [§]
ho-tzee-ah mee-mas-ger naf-shee lee-ho-dot et-shem-kah bee-yee yak-tee-roo tza-dee-keem kee tee-gmol a-lai.
This verse contains several key names and words. "Masger" means constraint or narrowness. "Nafshi" means my soul. "Shem" means name. "Tza-dee-keem" means righteous ones. "Tigmol" means you will repay. The verse speaks of being delivered from constraint so that one may praise the name of God and the righteous will crown the speaker, because God will repay them.
PSA.143
[PSA.143.1] A Psalm of David. Yahveh, hear my prayer, listen to my supplication. Answer me in your faithfulness, in your righteousness. [§]
Mizmor le-David, Yahveh, shma tefilati, ha’azinah el tachanunai. Be’emunatcha aneni, b’tzidqatcha.
This verse is a Psalm of David. It is a plea to Yahveh to hear his prayer and listen to his supplication. David asks to be answered in accordance with God’s faithfulness and righteousness.
[PSA.143.2] And do not enter with judgement against your servant, for no living thing will be righteous before you. [§]
veh-al-tavo bee-mish-pat et-av-de-cha ki lo-yitz-dak le-fa-ne-cha kol-chai.
This verse is from Psalm 143:2. 'veh-al-tavo' means 'and do not enter'. 'bee-mish-pat' means 'with judgement'. 'et-av-de-cha' means 'your servant'. 'ki' means 'for'. 'lo-yitz-dak' means 'will not be righteous'. 'le-fa-ne-cha' means 'before you'. 'kol-chai' means 'all living'. The verse is a plea for mercy, acknowledging human unworthiness before God.
[PSA.143.3] For an enemy pursued my soul, He crushed my life to the earth. He made me sit in darkness like those of forever. [§]
ki radaf oyev nafshi dikka la'aretz chayati hoshivani b'machashachim k'metei olam.
This verse describes a situation of extreme distress and feeling forsaken. "radaf" means to pursue or chase. "oyev" is enemy. "nafshi" means my soul. "dikka" means to crush or oppress. "la'aretz" means to the earth. "chayati" means my life. "hoshivani" means He has made me sit. "b'machashachim" means in darkness. "k'metei" means like those of. "olam" means forever or the world.
[PSA.143.4] And a spirit enveloped me. Within me, my heart will be stunned. [§]
va-tit-ah-tef ah-lai ru-chi be-to-chi yish-to-mem lib-bi.
This verse describes a sensation of overwhelming emotion or spiritual presence. 'Tit'atef' suggests being enveloped or wrapped. 'Ru-chi' is 'my spirit.' 'Be-to-chi' means 'within me.' 'Yish-to-mem' indicates being stunned, silenced, or overwhelmed. 'Lib-bi' is 'my heart.' The verse suggests a feeling of being completely overtaken by a powerful internal experience.
[PSA.143.5] I have remembered days from old, I have meditated on all your deeds. In the work of your hands, I will commune. [§]
zakarti yamim mikedem hagiti bekhal paalecha bimaaseh yadekha asochach.
This verse consists of several words. 'Zakarti' means 'I have remembered'. 'Yamim' means 'days'. 'Mikedem' means 'from old' or 'from former times'. 'Hagiti' means 'I meditated'. 'Bekhal' means 'in all'. 'Paalecha' means 'your deeds' or 'your works'. 'Bimaaseh' means 'in the work'. 'Yadekha' means 'your hands'. 'Asochach' means 'I will speak' or 'I will commune'. The verse is a reflection on past times and divine actions.
[PSA.143.6] I have stretched out my hands to you; my soul is like a weary land to God. Selah. [§]
peh-rash-tee ya-dai el-yekh naf-shee ke-eretz-ay-efah le-chah seh-lah
This verse uses several common terms. "Presh-tee" means 'I have stretched out'. "Yadai" means 'my hands'. "Eleykh" means 'to you'. "Nafshi" means 'my soul'. "Ke" means 'as' or 'like'. "Eretz" means 'land' or 'earth'. "Ayefah" means 'weary' or 'exhausted'. "Lecha" means 'to you'. "Selah" is a liturgical marker with an uncertain meaning, often translated as 'forever' or simply left as 'Selah'. "El" means God.
[PSA.143.7] Answer me quickly, Yahveh, my spirit is exhausted. Do not hide your face from me, or I will be likened to those who descend into the pit. [§]
maher aneni Yahveh, kalta ruhi, al-taster panekha mimeni, venimshaleti im-yorde bore.
This verse is a plea for swift help from Yahveh. The speaker feels their spirit is exhausted and fears being equated with those who descend into the pit – a metaphor for death or despair. “Maher” means quickly or swiftly. “Aneni” means answer me. “Kalta” means to be finished or exhausted. “Ruhi” means my spirit. “Al-taster” means do not hide. “Panekha” means your face. “Mimeni” means from me. “Venimshaleti” means and I will be likened. “Im-yorde bore” means with those who descend into the pit.
[PSA.143.8] Make me hear your lovingkindness in the morning, for in you have I trusted. Teach me the path in which to walk, for to you have I lifted up my soul. [§]
hashmieni baboker chasdecha ki becha vatachti hodieni derech zu elech ki elecha nasati nafshi
This verse is a plea for guidance and reassurance. The speaker requests to hear God’s lovingkindness in the morning, expressing trust in God. They ask for direction on the path to follow, stating that their soul is lifted up to God.
[PSA.143.9] Deliver me from my enemies, Yahveh. To you, I place my trust. [§]
hatsileini meoyevai Yahveh Elecha kissiti
hatsileini - deliver me; meoyevai - from my enemies; Yahveh - Yahveh; Elecha - to you; kissiti - I trust
[PSA.143.10] Teach me to do your will, for you are my God. May your spirit, which is good, guide me in an upright land. [§]
lam-de-nee | la-ah-soh-t re-tsone-kha ki-atah elo-hai ru-khah-kha to-vah tan-khe-nee be-eretz mee-shor
This verse is a plea for guidance. 'Lamdeni' means 'teach me'. 'La'asot' means 'to do'. 'Retsonekha' means 'your will'. 'Ki-atah' means 'for you are'. 'Elohai' means 'my God'. 'Rukhakha' means 'your spirit'. 'Tovah' means 'good'. 'Tankheni' means 'guide me'. 'Be'eretz' means 'in the land'. 'Mishor' means 'level, upright'. The verse expresses a desire to live according to the will of God, guided by God’s good spirit in a righteous land.
[PSA.143.11] For the sake of your name, Yahveh, you make me live. In your righteousness, you will bring out my soul from distress. [§]
lə-ma-ʿan-shî-mə-ḵā ya-hə-vê tə-ḥay-ye-nî bə-tsi-də-ḵā-tə-ḵā tō-tsi-’ā mi-tsā-rā nə-fə-šî.
This verse is a plea for life and deliverance based on God’s righteousness. 'lə-ma-ʿan-shî-mə-ḵā' means 'for the sake of your name'. 'ya-hə-vê' is the proper name of God. 'tə-ḥay-ye-nî' means 'you make me live'. 'bə-tsi-də-ḵā-tə-ḵā' means 'in your righteousness'. 'tō-tsi-’ā' means 'you will bring out'. 'mi-tsā-rā' means 'from distress'. 'nə-fə-šî' means 'my soul'.
[PSA.143.12] And by your steadfast love, you will restrain my enemies and you have destroyed all the adversaries of my soul, for I am your servant. [§]
u-ve-khas-de-kha ti-tzmit oy-vai ve-ha-avad-ta kol-tzor-rei naf-shi ki ani av-de-kha.
This verse speaks of God showing steadfast love by restraining and destroying enemies. "Khasdekha" refers to God's lovingkindness or steadfast love toward the speaker. "Tizmit" means to restrain or bind. "Oyvai" means my enemies. "Ha-avadta" means you have destroyed. "Kol-tzorrei nafshi" means all the adversaries of my soul. "Ki ani avdecha" means for I am your servant.
PSA.144
[PSA.144.1] To David: Blessed is Yahveh, my rock, the one who teaches my hands for battle, my fingers for war. [§]
LeDavid baruch Yahveh tsuriy hamelamed yaday lakrav etzbaotai lamilhaama.
This verse is a declaration of praise by David to Yahveh. "LeDavid" means "to David", indicating authorship. "Baruch" means blessed or praised. "Yahveh" is the proper name of God. "Tsuriy" means my rock or my fortress. "Hamelamed" means the one who teaches. "Yaday" means my hands. "Lakrav" means for battle. "Etzbaotai" means my fingers. "Lamilhaama" means for war.
[PSA.144.2] My loving-kindness and my fortress, my refuge and my deliverance, is my protector, and in him I trust. The one who pastures my people is beneath me. [§]
khasdi u metsudati misgabi u mifalati li magini u bo khasiti haroded ami takhati.
This verse uses several names and descriptions for God, as well as referring to Israel as "my people." The words are largely nouns and possessive pronouns describing God’s attributes and relationship with his people. "Khasdi" relates to loving-kindness. "Metsudati" refers to a fortress or rock. "Misgabi" is a place of refuge or high place. "Mifalati" means escape or deliverance. "Magini" signifies a shield or protector. "Haroded" refers to the one who pastures or cares for. "Ami" means "my people". "Takhati" means beneath me or under my power.
[PSA.144.3] Yahveh, what is man that you know him, son of mankind that you consider him? [§]
Yahveh mah-ah-dam va-teh-dah-eh-hu, ben-eh-nosh va-teh-hash-beh-hu.
This verse is from Psalm 8. 'Yahveh' is the proper name of God. 'Mah' means 'what'. 'Adam' means 'man'. 'Va-teh-dah-eh-hu' means 'and you knew him'. 'Ben-eh-nosh' means 'son of mankind'. 'Va-teh-hash-beh-hu' means 'and you considered him'. The verse is a rhetorical question expressing astonishment at God's concern for humanity.
[PSA.144.4] Adam is like a breath; his days are like a passing shadow. [§]
Adam lahevel damah, yamav ketsel over.
“Adam” is the name of the first man. “Lahevel” means breath, vapor, or mist – something transient. “Damah” means to resemble or be like. “Yamav” means his days. “Ketsel” means a shadow. “Over” means passing or going over.
[PSA.144.5] Yahveh, the heavens are yours, and you descend. You touch the mountains, and they smoke. [§]
Yahveh hat-shamaycha v'tereed ga'a beharim v'ye'shanu.
This verse describes Yahveh bending the heavens and descending, touching the mountains, which then smoke. "hat" is a definite article meaning 'the'. "shamaycha" is a possessive form meaning 'your heavens'. "v'tereed" means 'and you descend'. "ga'a" means 'to touch'. "beharim" means 'the mountains'. "v'ye'shanu" means 'and they smoke'.
[PSA.144.6] Break the lightning and scatter them. Send your arrows and destroy them. [§]
bə-rôk bārāk ū-tə-pi-ṣêm šə-laḥ ḥi-ṣê-ḵā ū-tə-hu-mêm
This verse utilizes several words relating to lightning and scattering. "Bārāk" means lightning. The repetition of "bārāk" emphasizes the lightning. "Tə-pi-ṣêm" is a command to scatter. "Šə-laḥ" means to send or launch. "Ḥi-ṣê-ḵā" means your arrows. "Tə-hu-mêm" means to destroy or dismay.
[PSA.144.7] Send your hand from the height and split me open, and rescue me from many waters, from the hand of foreign sons. [§]
shəlakh ya·ḏekha mi·ma·rom pə·tse·ni və·ha·tsi·leni mi·ma·yim ra·bim mi·yad bə·nei nekhar.
This verse consists of several parts. "Shəlakh ya·ḏekha" means "send your hand". "Mi·ma·rom" means "from the height". "Pə·tse·ni" means "split me open" or "deliver me". "Və·ha·tsi·leni" means "and rescue me". "Mi·ma·yim ra·bim" means "from many waters". "Mi·yad bə·nei nekhar" means "from the hand of foreign sons" (or "from the hands of foreigners"). The verse is a plea for God to intervene and deliver the speaker from a dangerous situation.
[PSA.144.8] That which their mouth spoke is falsehood and their right hand is a hand of falsehood. [§]
Asher pehem diber shav veyaminam yamin sheker.
This verse describes people whose words are false and whose right hands engage in deceit. 'Asher' is a relative pronoun, meaning 'which' or 'that'. 'Pehem' means 'their mouth'. 'Diber' means 'spoke'. 'Shav' means 'falsehood'. 'Veyaminam' means 'and their right hand'. 'Yamin' means 'right hand'. 'Sheker' means 'falsehood'.
[PSA.144.9] The Gods, a new song I will sing to you, with a ten-stringed harp I will sing with strings to you. [§]
Elohim shir khadash ashira lach, benevel asor azamrah-lach.
Elohim is a plural form, referring to the Gods. 'Shir' means song. 'Khadash' means new. 'Ashira' means I will sing. 'Lach' means to you. 'Benevel' means a harp or lyre. 'Asor' means ten-stringed. 'Azamrah' means I will sing with strings. 'Lach' means to you.
[PSA.144.10] The giver of salvation to the kings, the one who rescues David, his servant, from a wicked sword. [§]
hanoten tshuah lamlikhim happotzeh et david avdo mekherev ra'ah.
This verse describes God giving salvation to kings and rescuing David, his servant, from a wicked sword. 'Hanoten' means 'the giver'. 'Tshuah' means 'salvation'. 'Lamlikhim' means 'to the kings'. 'Happotzeh' means 'the one who spreads out/rescues'. 'Et' is a grammatical particle. 'David' is the name David. 'Avdo' means 'his servant'. 'Mekherev' means 'from the sword'. 'Ra'ah' means 'wicked/bad'.
[PSA.144.11] Deliver me and rescue me from the hand of foreigners, whose mouths speak falsehood and whose hand is a false power. [§]
Patzeynee vehatzileenee miyad b’ney neykhar asher peem dibber shav veyimeenam yameen sheker.
This verse contains a plea for deliverance from foreigners whose words and actions are deceitful. Let's break down the names and terms: 'Patzeynee' is a verb meaning 'split me open' or 'deliver me', and implies a desperate need for intervention. 'B’ney neykhar' means 'sons of a stranger', or 'foreigners'. 'Peem' means 'mouths'. 'Dibber shav' means 'speak falsehood'. 'Yimeenam' means 'their hand', representing power and action. 'Yameen sheker' means 'hand of falsehood'.
[PSA.144.12] That our sons are as plants grown in their youth, our daughters are as hewn cornerstones, the form of a temple. [§]
asher baneinu kinte'im megudalim bine'ureihem benoteinu kezaivot mehutavot tavnit heikhal.
This verse uses metaphorical language to describe children as plants and daughters as pillars of a temple. "Asher" means 'that' or 'which'. "Baneinu" means 'our sons'. "Kinte'im" means 'as plantings' or 'as plants'. "Megudalim" means 'grown' or 'raised'. "Bine'ureihem" means 'in their youth'. "Benoteinu" means 'our daughters'. "Kezaivot" means 'as corners' or 'as pillars'. "Mehutavot" means 'hewn' or 'shaped'. "Tavnit" means 'form' or 'pattern'. "Heikhal" means 'temple' or 'palace'.
[PSA.144.13] Our storehouses are full, producing from kind to kind. Our flocks are thousands of well-fed animals in our courtyards. [§]
mezaveinu meleim mepikim mizzan el-zan tzoeneinu ma'alifot meruvavot bechutsoteinu.
This verse describes abundance in livestock. "mezaveinu" refers to our storehouses, "meleim" means full, and "mepikim" means producing. "mizzan" means from, "el-zan" means species to species, or kind to kind. "tzoeneinu" refers to our flocks, "ma'alifot" means fattened or well-fed, "meruvavot" means thousands, and "bechutsoteinu" means in our courtyards.
[PSA.144.14] Our champions are surrounded, there is no breach, and there is no leaving, and there is no outcry in our streets. [§]
Alufeinu mesubalim ein-peretz ve-ein yotze'at ve-ein tsochah birchovoteinu.
This verse describes a state of security and peace. "Alufeinu" refers to champions or those who defend. "Mesubalim" means surrounded or encircled, implying a protective barrier. "Ein-peretz" means there is no breach. "Ve-ein yotze'at" signifies there is no going out (of harm or trouble). "Ve-ein tsochah" means there is no outcry. "Birchovoteinu" means in our streets.
[PSA.144.15] Blessed is the people for whom this is so. Blessed is the people whose Gods are Yahveh. [§]
ash-ray hah-ahm sheh-kah-kah loo, ash-ray hah-ahm sheh-yah-veh eh-loh-hayv
This verse describes the blessedness of a people. "ash-ray" means blessed. "hah-ahm" means the people. "sheh-kah-kah loo" means that this is for him/it, or that it is his/its portion. "sheh-yah-veh" means that Yahveh. "eh-loh-hayv" means the Gods are his/its.
PSA.145
[PSA.145.1] Praise to David. I will exalt you, my God, the King, and I will bless your name forever and ever. [§]
teh-hee-lah ledavid aromimeka elohai hammelech va'avar'kha shimeka leolam va'ed.
This verse is a Psalm of David, expressing praise to God. "Tehilla" means praise. "Ledavid" means 'to David'. "Aromimeka" means 'I will exalt you'. "Elohai" means 'my God'. "Hammelech" means 'the King'. "Va'avar'kha" means 'and I will bless'. "Shimeka" means 'your name'. "Leolam va'ed" means 'forever and ever'.
[PSA.145.2] Each day I will bless you, and I will praise your name forever and to eternity. [§]
bekhol-yom avarakh-kha va-ahal-lah shim-kha le-olam va-ed.
This verse consists of several parts. "Bekhol-yom" means "in every day" or "each day". "Avarakh-kha" means "I will bless you". "Va-ahal-lah" means "and I will praise". "Shim-kha" means "your name". "Le-olam" means "forever". "Va-ed" means "and to eternity". The verse is a declaration of continual praise and blessing.
[PSA.145.3] Great is Yahveh and exceedingly praised, and to the greatness of Him there is no investigation. [§]
gadol Yahveh umehullal meod veligdullato ein cheker.
The word 'gadol' means great. 'Yahveh' is the proper name of God. 'Umehullal' means praised. 'Meod' means very or exceedingly. 'Veligdullato' means and to the greatness of Him. 'Ein' means there is not. 'Cheker' means search or investigation. Therefore, the verse speaks of God's greatness and the impossibility of fully understanding it.
[PSA.145.4] Generation to generation will praise Your works, and Your power they will declare. [§]
dor le-dor yishabach ma'asecha u-gevurotecha yagidu.
This verse speaks of generations praising God's works and declaring His power. "Dor" means generation. "Ma'asecha" is 'your works', and "gevurotecha" is 'your power'. The verbs 'yishabach' and 'yagidu' are future tense, meaning 'will praise' and 'will declare'.
[PSA.145.5] Glory recounts the glory of your splendor, and I will speak of your wonders. [§]
Hadar k'vod hodecha v'divrei nifla'otcha asicha.
This verse contains several key names and words. "Hadar" means glory or splendor. "K'vod" means glory or weightiness, often associated with God's presence. "Hodecha" is derived from "hod" meaning splendor, majesty, and the possessive suffix "cha" meaning "your." "Divrei" means "words." "Nifla'otcha" means "your wonders," derived from "nifla" meaning wonder, and the possessive suffix "cha" meaning "your." "Asicha" means "I will declare, recount, or speak of."
[PSA.145.6] And your strength and your terrors they will declare, and your greatness I will recount. [§]
veh-ez-ooz no-re-ote-cha yo-me-ru oo-ged-oo-la-te-cha a-sap-re-na
This verse consists of two clauses joined by the conjunction 'and'. The first clause uses 'ezuz' (strength) and 'noraot' (terrors/horrors) as attributes of 'you' (addressed to God), and states that they will be declared/said. The second clause uses 'gedulah' (greatness/majesty) as an attribute of 'you' and states that it will be recounted/narrated.
[PSA.145.7] A remembrance of your great goodness they will declare, and about your righteousness they will sing for joy. [§]
zekher rav-tov'cha yaviu ve-tzedekatcha yeranenu
This verse consists of several parts. 'Zekher' means remembrance or memorial. 'Rav' means great or much. 'Tov'cha' is a combined form meaning 'your goodness'. 'Yaviu' means 'they will bring forth' or 'they will declare'. 'Ve' means 'and'. 'Tzedekatcha' is a combined form meaning 'your righteousness'. 'Yeranenu' means 'they will sing' or 'they will shout for joy'.
[PSA.145.8] Gracious and merciful is Yahveh, slow to anger and great in kindness. [§]
khanun ve-rakhum Yahveh erekh apayim u-gedal khased.
khanun means 'gracious'. ve-rakhum means 'and merciful'. Yahveh is the proper name of God. erekh apayim means 'long of anger' or 'slow to anger'. u-gedal khased means 'and great of kindness'.
[PSA.145.9] Yahveh is good to all, and His compassion is over all His works. [§]
Tov-Yahveh lakol ve-rachamav al-kol ma'asav.
This verse states that Yahveh is good to all, and His compassion is over all His works. 'Tov' means good. 'Yahveh' is the proper name of God. 'Lakol' means to all. 'Ve' means and. 'Rachamav' means His compassion. 'Al' means over. 'Kol' means all. 'Ma'asav' means His works.
[PSA.145.10] They will thank you, Yahveh, all your works, and your faithful ones will bless you. [§]
yo-doo-kha yeh-vah-veh kol-ma-ah-seh-kha va-cha-see-deh-kha yeh-vah-reh-kha
This verse expresses gratitude to Yahveh. "Yodu-kha" means "they will thank you". "Kol ma'asekha" means "all your works". "Vachasidekha" means "and your faithful ones". "Yevarekhuka" means "they will bless you". The verse is directed at Yahveh, stating that all of his creations and his faithful followers will offer thanks and blessings to him.
[PSA.145.11] They will say of your kingdom's glory, and they will speak of your strength. [§]
kə-ḇōd mal-ḵū-ṯə-ḵā yō-mē-rū ū-gə-ḇū-rā-ṯə-ḵā yə-ḏab-bə-rū.
This verse describes people speaking about the glory and the strength of God. "Kəḇōd" means glory or heaviness, indicating splendor. "Malḵūṯəḵā" is "your kingdom". "Yōmērū" means "they will say". "Gəḇūrāṯəḵā" is "your strength" or "your power". "Yəḏabbərū" means "they will speak". The verse uses plural forms in the verbs, indicating that many people will be doing the speaking.
[PSA.145.12] To make known to humankind His powers, and the honor of the splendor of His kingdom. [§]
le-ho-dee-ah liv-nei ha-ah-dahm gv-roo-tav u-kh-vod ha-dar mal-koo-toh.
This verse details the purpose of a revelation or demonstration. 'le-ho-dee-ah' means 'to make know'. 'liv-nei ha-ah-dahm' means 'to the sons of Adam', or 'to humankind'. 'gv-roo-tav' means 'His powers'. 'u-kh-vod ha-dar mal-koo-toh' means 'and the honor of the splendor of His kingdom'.
[PSA.145.13] Your kingdom, the kingdom of all worlds, and your sovereignty is in every generation and generation. [§]
mal-koo-teh-khah, mal-koo-teh kol-oh-lah-meem, oo-mem-sheh-lteh-khah, beh-khol-dor vah-dor.
This verse consists of several key words. "Malchutecha" means "your kingdom". "Malchuteh" means "kingdom". "Kol olamim" means "all the worlds/times". "Memshaltcha" means "your sovereignty/rule". "Bechol dor vador" means "in every generation and generation". The verse is a declaration about the eternal nature of God’s kingdom and rule.
[PSA.145.14] Yahveh supports all who fall, and straightens all who are bowed down. [§]
somekh Yahveh lechol hanoflim ve zokeif lechol hakkfufim
“Somekh” means to support or sustain. “Yahveh” is the proper name of God. “Lekhol” means “to all”. “Hanoflim” means “the falling ones” or “those who fall”. “Ve” means “and”. “Zokeif” means to straighten or lift up. “Hakkfufim” means “the bent ones” or “those who are bowed down”. The verse describes God's actions towards people in need.
[PSA.145.15] The eyes of all look to you, God, and you give them their food in its time. [§]
ay-nay-kol eh-lay-kah yis-sa-beh-roo v'ah-tah no-ten-lah-hem et-och-lahm beh-it-toh.
This verse describes all eyes looking to God for sustenance. “Ay-nay-kol” means ‘eyes of all’. “Eh-lay-kah” means ‘to you, God’. “Yis-sa-beh-roo” means ‘they will look, they will wait’. “V’ah-tah” means ‘and you’. “No-ten-lah-hem” means ‘you give them’. “Et-och-lahm” means ‘their food’. “Beh-it-toh” means ‘in its time’.
[PSA.145.16] The one who opens Your hand and satisfies the desire of every living thing. [§]
po-teh-akh et ya-deh-kha oo-mas-bee-ah le-khol-khai ra-tzon
This verse describes God opening His hand and satisfying the desire of every living thing. "Poteakh" means 'one who opens'. "Et" is an untranslated particle. "Yadeh" means 'hand'. "Kha" is a possessive pronoun meaning 'you'. "U" is a conjunction meaning 'and'. "Masbi'ah" means 'one who satisfies'. "Le" means 'to'. "Khol" means 'all' or 'every'. "Chai" means 'living things'. "Ratzon" means 'desire' or 'will'.
[PSA.145.17] The righteous Yahveh is in all of His ways, and kind in all of His works. [§]
Tzadik Yahveh bekhal derakhayv vekhasid bekhal ma'asayv.
This verse states that Yahveh is righteous in all of His ways and kind in all of His works. 'Tzadik' means righteous, just, or upright. 'Yahveh' is the proper name of God. 'Bekhal' means in all. 'Derakhayv' refers to His ways or paths. 'Ve' is the conjunction 'and'. 'Khasid' means kind, merciful, or devoted. 'Ma'asayv' refers to His works or deeds.
[PSA.145.18] Yahveh is near to all who call upon Him, to all who call upon Him in truth. [§]
kah-rov Yahveh leh-kol kor-ah-yv leh-kol ah-sher yik-rah-oo beh-eh-met
This verse states that Yahveh is near to all who call upon Him, to all who call upon Him in truth. 'Kah-rov' means 'near'. 'Yahveh' is the proper name of God. 'Leh-kol' means 'to all'. 'Kor-ah-yv' means 'those who call'. 'Ah-sher' means 'who'. 'Yik-rah-oo' means 'they call Him'. 'Beh-eh-met' means 'in truth'.
[PSA.145.19] The will of those who fear Him, He will do; and their shouting, He will hear, and He will save them. [§]
re-tson-ye-re-ahv-yee ya-ah-seh; ve-et-shav-ah-tahm yish-mah ve-yo-shee-em.
This verse describes God acting on behalf of those who fear Him. "Retzon" means 'will' or 'pleasure.' "Yire'av" is 'those who fear'. "Ya'aseh" means 'He will do'. "Et" is a particle often untranslated but indicates the direct object. "Shav'atam" means 'their shouting' or 'their cry for help'. "Yishma" means 'He will hear'. "Yoshiem" means 'He will save'.
[PSA.145.20] Yahveh watches over all those who love Him, and He will destroy all the wicked. [§]
shomeir YHVH et-kol-ohevaviv ve’et kol-harasha’im yashmid.
שׁוֹמֵ֣ר (shomeir) means 'watcher' or 'guardian'. יְ֭הוָה (YHVH) is the proper name of God, Yahveh. אֶת־כָּל־אֹהֲבָ֑יו (et-kol-ohevaviv) means 'all those who love Him'. וְאֵ֖ת כָּל־הָרְשָׁעִ֣ים (ve’et kol-harasha’im) means 'and all the wicked'. יַשְׁמִֽיד (yashmid) means 'He will destroy'. The 'et' particle doesn't translate directly but indicates the direct object.
[PSA.145.21] The praise of Yahveh my mouth will declare, and will bless all flesh with His holy name forever and ever. [§]
teh-hil-lat yeh-vahv yih-dah-ber-pee vee-vah-rech kol-bah-sar shem kah-dosh-o le-oh-lahm vah-ed.
This verse speaks of praising Yahveh and blessing all flesh with His holy name forever and ever. 'Tehilla' means praise. 'Yahveh' is the proper name of God. 'Yidaber' means 'will speak' or 'will declare'. 'Pee' means 'my mouth'. 'Yivarech' means 'will bless'. 'Kol' means 'all'. 'Basar' means 'flesh'. 'Shem' means 'name'. 'Kadosh' means 'holy'. 'Leolam vaed' means 'forever and ever'.
PSA.146
[PSA.146.1] Praise Yahveh. Praise, my soul, Yahveh. [§]
hal-loo-yahv hal-lee naf-shee et-yeh-vahv.
This verse is a call to praise Yahveh. "Halelu" is the imperative plural form, meaning "praise ye". "Yahv" is the name of God. "Haleli" is the imperative singular form, meaning "praise". "Nafshi" means "my soul". "Et" is a particle used to mark the direct object. "Yehovah" is another form of the name of God.
[PSA.146.2] I will praise Yahveh during my life, and I will sing to the Gods while I still exist. [§]
ahalelah Yahveh bekhayyai, azamrah lelohay beodi.
This verse consists of two parallel clauses. "Ahalelah" means "I will praise". "Yahveh" is the proper name of God. "Bekhayyai" means "in my life". "Azamrah" means "I will sing". "Lelohey" means "to the Gods". "Beodi" means "while I am". The verse expresses a commitment to praise Yahveh during one's life and to sing to the Gods while still alive.
[PSA.146.3] Do not trust in nobles, in a son of man, for there is no deliverance to him. [§]
al-tib'chu bin'divim, b'ben-adam she'ein lo t'shuah.
This verse contains several key words. "al-tib'chu" is a negative command meaning "do not trust". "bin'divim" means "in nobles" or "in generous people". "b'ben-adam" means "in a son of man" or "in mankind". "she'ein lo t'shuah" means "that there is no deliverance to him" or "that he has no salvation". The verse is a warning against placing trust in people, as they cannot provide true salvation.
[PSA.146.4] It will go out, his spirit, it will return to the earth. On that day, his works will perish. [§]
tay-tseh-ah roo-khoh ya-shuv le-ad-mah-toh bah-yohm ha-hoo ahv-doo esh-toh-noh-tav
This verse describes the spirit of God returning to the earth and the destruction of the works of God's hands. "tay-tseh-ah" means "it will go out." "roo-khoh" means "spirit." "ya-shuv" means "it will return." "le-ad-mah-toh" means "to the ground" or "to the earth." "bah-yohm ha-hoo" means "on that day." "ahv-doo" means "they will perish." "esh-toh-noh-tav" means "his works" or "his hands' works".
[PSA.146.5] Blessed is he who asked Jacob, with his help, his confidence is upon Yahveh his Gods. [§]
ash-ray sheh-el ya-ah-kob beh-eh-zer-o siv-ro al-Yahveh elo-hayv
This verse begins with a blessing. "ashrey" means blessed. "Sheh-el" is a name, translated as "asked". "Ya-ah-kob" is the name Jacob. "Beh-eh-zer-o" means with his help. "Siv-ro" means his confidence or trust. "Al" means on or upon. "Yahveh" is the name of God. "Elohayv" means his Gods.
[PSA.146.6] The maker of the heavens and the earth, the sea, and all that is in them, is the keeper of truth forever. [§]
Oseh shamayim va'aretz et-ha-yam ve'et kol asher bam ha-shomer emet le'olam.
This verse describes God as the creator of the heavens and the earth, and all that is in them, and as the keeper of truth forever. Let's break down each component: 'Oseh' means 'maker' or 'doer'. 'Shamayim' means 'heavens'. 'Va'aretz' means 'and the earth'. 'Et-ha-yam' means 'the sea'. 'Ve'et kol asher bam' means 'and all that is in them'. 'Ha-shomer' means 'the keeper'. 'Emet' means 'truth'. 'Le'olam' means 'forever'.
[PSA.146.7] The one making judgment for the oppressed, giving bread to the hungry, Yahveh releases the bound. [§]
Oseh mishpat la'ashukim, noten lechem la're'avim, Yahveh matir asurim.
This verse describes actions attributed to Yahveh. "Oseh" means 'making' or 'doing'. "Mishpat" means 'judgment' or 'justice'. "La'ashukim" means 'for the oppressed'. "Noten" means 'giving'. "Lechem" means 'bread'. "La're'avim" means 'to the hungry'. "Yahveh" is the proper name of God. "Matir" means 'loosening' or 'releasing'. "Asurim" means 'the bound' or 'prisoners'.
[PSA.146.8] Yahveh opens the eyes of the blind, Yahveh lifts up the bent over, Yahveh loves the righteous ones. [§]
Yahveh pokheach ivrim, Yahveh zokeif kfufim, Yahveh ohev tzadikim.
This verse attributes three qualities to Yahveh. "Pokheach" means "opens" or "pierces", used metaphorically here to mean "heals" or "restores sight" to the blind. "Zokeif" means "straightens" or "rectifies", and is used metaphorically here to mean "lifts up" or "supports" those who are bent over or oppressed. "Ohev" means "loves". "Tzadikim" means "righteous ones". The verse repeats "Yahveh" three times for emphasis, framing each attribute with the divine name.
[PSA.146.9] Yahveh keeps the strangers, the orphan and the widow he encourages, and the way of the wicked ones he perverts. [§]
Yahveh shomer et gerim yatom ve’almana ye’oded ve’derech resha’im ye’avet.
This verse describes Yahveh’s care for vulnerable people and his opposition to the wicked. "Shomer" means 'keeps' or 'guards'. "Gerim" refers to strangers or sojourners. "Yatom" means 'orphan'. "Almana" means 'widow'. "Ye’oded" means 'he encourages' or 'he uplifts'. "Derech" means 'way' or 'path'. "Resha’im" means 'wicked ones'. "Ye’avet" means 'he perverts' or 'he frustrates'.
[PSA.146.10] Yahveh will reign forever, your Gods, Zion, for generation to generation. Praise Yahveh. [§]
yim-lokh Yeh-veh le-o-lam Elo-hai-kh Tzi-yon le-dor va-dor hal-lu-yah
This verse proclaims Yahveh’s eternal reign and encourages praise. ‘Yimlokh’ means ‘will reign.’ ‘Yehveh’ is the proper name of God. ‘Le-olam’ means ‘forever.’ ‘Elohai-kh’ means ‘your Gods.’ ‘Tzi-yon’ is Zion. ‘Le-dor va-dor’ means ‘for generation to generation.’ ‘Hallelu-yah’ means ‘Praise Yahveh.’
PSA.147
[PSA.147.1] Praise Yahveh, for good is the psalm of the Gods our. For pleasant and beautiful is praise. [§]
hal-loo yahveh kee-tov zam-rah elo-hee-noo kee-nah-eem nah-vah teh-hil-lah
This verse is a call to praise Yahveh. "Hal-loo" is an imperative, meaning "Praise!" "Yahveh" is the proper name of God. "kee" means "for" or "because". "tov" means "good". "zam-rah" means "psalm" or "song". "elo-hee-noo" means "the Gods our". "nah-eem" means "pleasant". "nah-vah" means "beautiful" or "agreeable". "teh-hil-lah" means "praise".
[PSA.147.2] Yahveh is the builder of Jerusalem. He will gather the scattered ones of Israel. [§]
Boneh Yerushalayim Yahveh, Nidchei Yisrael Yekanes.
Boneh is a verb meaning ‘builder’. Yerushalayim is ‘Jerusalem’. Yahveh is the proper name of God. Nidchei is ‘the scattered ones’ or ‘the outcast’. Yisrael is ‘Israel’. Yekanes is a verb meaning ‘He will gather’ or ‘He will collect’.
[PSA.147.3] The healer to the broken of heart, and binds up to their sorrows. [§]
ha-rofeh lishburei lev umechabesh leatzvotam
This verse describes God’s ability to heal and bind up wounds. “ha-rofeh” means “the healer”. “lishburei” means “to the broken ones”. “lev” means “heart”. “umechabesh” means “and binds up”. “leatzvotam” means “to their sorrows”.
[PSA.147.4] The One who counts number to the stars, to all of them He calls names. [§]
mo-neh miss-par lak-ko-cha-vim le-kul-lam sheh-mot yik-rah
This verse describes God counting the stars and calling them all by name. "Moneh" means 'one who counts'. "Mispar" means 'number'. "Lakochavim" means 'to the stars'. "Lekulam" means 'to all of them'. "Shemot" means 'names'. "Yikra" means 'He calls'.
[PSA.147.5] Great is my Lord and great in power, to his understanding there is no number. [§]
Gadol Adonai v'rav-koch litchvunato ein mispar.
Gadol means great. Adonai means my Lord. V'rav-koch means and great in power. Litchvunato means to his understanding. Ein mispar means there is no number.
[PSA.147.6] The one who encourages the humble is Yahveh. The one who brings the wicked to the ground is Yahveh. [§]
me'odeed anavim Yahveh mashphil resha'im adei-aretz
me'odeed means 'to encourage' or 'to strengthen'. anavim means 'the humble' or 'the meek'. Yahveh is the proper name of God. mashphil means 'to humble' or 'to bring low'. resha'im means 'the wicked' or 'the evil ones'. adei-aretz means 'to the dust of the earth' or 'to the ground'.
[PSA.147.7] Answer to Yahveh with thanksgiving, sing to our Gods with a harp. [§]
Enu leyahveh betoda zamru leloheinu bekinnor.
The word 'Enu' is a command form meaning 'answer' or 'respond'. 'Leyahveh' means 'to Yahveh'. 'Betoda' means 'with thanksgiving'. 'Zamru' is a command meaning 'sing'. 'Leloheinu' means 'to our Gods'. 'Bekinnor' means 'with a harp'. The verse is a call to worship, urging people to respond to Yahveh with thankfulness and to sing to our Gods with a harp.
[PSA.147.8] The one covering the heavens in clouds, the one preparing rain for the earth, the one causing grass to sprout on the mountains. [§]
ham'khaseh shamayim b'avim hamekhin la'aretz matar hamatzmikh harim chatsir.
This verse describes God's actions in relation to the natural world. "ham'khaseh" refers to one who covers. "shamayim" means heavens. "b'avim" means in clouds. "hamekhin" means the one preparing. "la'aretz" means for the earth. "matar" means rain. "hamatzmikh" means the one causing to sprout. "harim" means mountains. "chatsir" means grass.
[PSA.147.9] The Gods give food to the animal, to the young of the raven which cry out. [§]
notein livhemah lachmah libnei orev asher yikrao
This verse describes God providing food. 'Notein' means 'giving'. 'Livhemah' refers to 'to the animal'. 'Lachmah' means 'its food'. 'Libnei orev' means 'to the young of the raven'. 'Asher yikrao' means 'which cry out'. The verse is describing God’s provision for animals, specifically the ravens' young.
[PSA.147.10] God does not desire the strength of the horse. God is not pleased with the legs of the man. [§]
Lo bigvurat hasus yechpaz, lo beshokei haish yirtzeh.
This verse discusses what God does not desire. 'Lo' means 'not'. 'Bigvurat' comes from 'gevurah' meaning 'strength' or 'power'. 'Hasus' means 'the horse'. 'Yechpaz' means 'He will desire'. 'Beshokei' means 'in the legs of'. 'Haish' means 'the man'. 'Yirtzeh' means 'He will be pleased with' or 'He will desire'. Therefore, the verse states that God does not desire the strength of the horse, nor is He pleased with the legs of a man.
[PSA.147.11] Yahveh desires those who fear Him, those who wait for His lovingkindness. [§]
ro-tseh Yeh-veh et-yeh-reh-ahv-eev et-ha-meh-cha-leem le-chas-do.
This verse consists of several parts. "ro-tseh" means "wills" or "desires". "Yehveh" is the proper name of God. "et" is a grammatical particle marking the direct object. "yeh-reh-ahv-eev" is the plural possessive form meaning "those who fear Him". "et" appears again, marking another direct object. "ha-meh-cha-leem" means "those who wait". "le-chas-do" means "for His lovingkindness". This verse expresses God's desire for those who fear Him and those who wait for His lovingkindness.
[PSA.147.12] Praise Jerusalem to Yahveh. Hallelujah to your Gods, Zion. [§]
Shabchi Yerushalayim et-Yahveh, hallili Elohayich Tziyon.
Shabchi is an imperative verb meaning 'praise'. Yerushalayim is the name of the city Jerusalem. Et is a particle used to mark the direct object. Yahveh is the proper name of God. Hallili is an imperative verb meaning 'hallelujah' or 'praise Yahveh'. Elohayich is 'your Gods'. Tziyon is the name of Zion.
[PSA.147.13] For strengthen the bolts of your gates, may the Gods bless your sons within you. [§]
ki-khizak berihei sh'areikha, barakh banayikha bekirbekha.
This verse consists of several parts. "ki" means "for" or "because". "khizak" means "strengthen". "berihei" means "bolts". "sh'areikha" means "your gates". "barakh" means "blessed". "banayikha" means "your sons". "bekirbekha" means "within you". The verse is a statement of cause and effect – because something is done, something else will happen.
[PSA.147.14] The name, your boundaries will have peace. The richness of wheat will satisfy you. [§]
ha-shem ge-vul-ekh sha-lom, che-lev chi-tim yas-bi-ey-ekh.
This verse contains several words that require literal translation. "ha-shem" means "the name". "ge-vul-ekh" means "your boundaries". "sha-lom" means "peace". "che-lev" means "fat" or "richness". "chi-tim" means "wheat". "yas-bi-ey-ekh" means "will satisfy you". The verse is speaking to someone, promising them fulfillment.
[PSA.147.15] The one sending His word to earth, until quickly His word will run. [§]
ha-shole-ach im-ra-to a-retz ad-me-he-rah ya-roots de-varo
This verse describes God sending His word to the earth and how quickly it runs. 'ha-shole-ach' means 'the sender'. 'im-ra-to' is 'His word'. 'a-retz' is 'earth'. 'ad-me-he-rah' means 'until quickly'. 'ya-roots' means 'it will run'. 'de-varo' is 'His word'.
[PSA.147.16] The giver causes snow to fall like wool and frost to scatter like ash. [§]
ha-no-ten shell-eg ka-tsa-mer, ke-po-r ka-e-fer yi-pa-zer.
This verse describes God causing snow to fall like wool and frost like ash. 'ha-no-ten' means 'the giver.' 'shell-eg' means 'snow.' 'ka-tsa-mer' means 'like wool.' 'ke-po-r' means 'frost.' 'ka-e-fer' means 'like ash.' 'yi-pa-zer' means 'He scatters.'
[PSA.147.17] He casts ice like crumbs before His coldness; who will stand? [§]
mashlikh karho kefittim lifnei karato mi ya'amod
This verse describes Yahveh casting ice like crumbs before His coldness. 'Mashlikh' means 'He casts'. 'Karho' is 'ice'. 'Kefittim' means 'crumbs' or 'pieces'. 'Lifnei' means 'before'. 'Karato' means 'His coldness'. 'Mi ya'amod' means 'who will stand?'
[PSA.147.18] He will send his word and melt them; he will send his breath, and waters will flow. [§]
yish-lah' dev-ah-ro ve-yahm-sem, yash-sev roo-hoh yiz-loo-mah-yim.
This verse describes God sending his word and melting things, and then sending his breath, causing waters to flow. 'Yishlah' means 'he will send'. 'Devaro' means 'his word'. 'Veyamsem' means 'and melt them'. 'Yasheev' means 'he will send'. 'Roohoh' means 'his breath'. 'Yizloo-mayim' means 'waters will flow'.
[PSA.147.19] The revealer tells his words to Jacob, and his statutes and his judgments to Israel. [§]
magid devarav leyakov, hukkayv u mishpatav leyisrael.
This verse describes someone revealing words, statutes, and judgments. "Magid" means revealer or teller. "Devarav" means his words. "Leyakov" means to Jacob. "Hukkayv" means his statutes. "U" means and. "Mishpatav" means his judgments. "Leyisrael" means to Israel.
[PSA.147.20] He has not done such things for any nation, and judgements were not known to them. Praise Yahveh. [§]
lo asa khen lechol-goy u-mishpatim bal-yedaum halelu-Yahveh.
This verse discusses how God has not done such things for any nation, nor revealed his judgements to them. 'lo' means 'not'. 'asa' means 'he did'. 'khen' means 'thus, like this'. 'lechol-goy' means 'to all nations'. 'u-mishpatim' means 'and judgements'. 'bal-yedaum' means 'not known to them'. 'halelu-Yahveh' means 'praise Yahveh'.
PSA.148
[PSA.148.1] Praise Yahveh! Praise the Gods from the heavens! Praise Him in the heights! [§]
hal-loo yahv | hal-loo et-yeh-vo-ah min-ha-sha-mai-im hal-le-hu bam-ro-mim.
The word 'halelu' is the imperative plural form of the verb 'to praise'. 'Yahveh' is the proper name of God. 'Et' is a grammatical marker indicating the direct object. 'Yehovah' is a variant form of the proper name of God. 'Min' means 'from'. 'Ha-shamayim' means 'the heavens'. 'Hal-le-hu' is 'praise Him', and 'bam-ro-mim' means 'in the heights'.
[PSA.148.2] Praise Yahveh, all his messengers. Praise Yahveh, all his hosts. [§]
hal-loo-hoo khahl-mal-akh-av-hoo hal-loo-hoo khahl-tseh-vah-oh
This verse consists of two parallel clauses, both commands to praise. "Haleluhu" is a command to praise Him. "Mal'akh-av" means 'his messengers' and is a possessive construction. "Tseh-vah-oh" means 'hosts' or 'armies'.
[PSA.148.3] Praise Him, sun and moon. Praise Him, all stars of light. [§]
hal-lo-oo-hoo sheh-mesh veh-yah-reh hal-lo-oo-hoo kol-koh-khah-veh oor.
This verse is a command to praise God. "Haleluhu" means "Praise Him". "Shemesh" means "sun". "Yareh" means "moon". "Kokhavei oor" means "all stars of light". The verse is addressing celestial bodies and commanding them to praise God.
[PSA.148.4] Praise Yahveh, you heavens. And you waters that are above the heavens. [§]
hal-loo-hoo sh'may-me ha-sha-ma-yim v'ha-ma-yim a-sher may-al ha-sha-ma-yim.
This verse is an imperative, a command to praise. "Haleluhu" means "Praise Him". "Sh'mayme ha-shamayim" refers to "the heavens of the heavens" or simply "the heavens". "V'ha-mayim" means "and the waters". "A-sher" means "that" or "which". "May-al ha-shamayim" means "from above the heavens".
[PSA.148.5] Praise the name of Yahveh, for he commanded and they were created. [§]
Yeh-hal-loo et-shem Yahveh, kee hoo tzee-vah ve-nee-brah-oo.
This verse consists of several parts. 'Yeh-hal-loo' means 'praise'. 'Et-shem' is a particle indicating the direct object, in this case 'name'. 'Yahveh' is the proper name of God. 'Kee' means 'for' or 'because'. 'Hoo' is the pronoun 'he' or 'it', referring back to God. 'Tzee-vah' means 'commanded'. 'Ve' means 'and'. 'Nee-brah-oo' means 'they were created'. The structure is an imperative ('praise') followed by a reason ('for he commanded and they were created').
[PSA.148.6] And he established them to the eternity, to the eternity, a decree given, and it will not pass away. [§]
Va-ya-am-ee-dem la-ad le-o-lam chak-na-tan ve-lo ya-avor.
This verse describes God establishing something eternally, giving a decree that will not pass away. 'Va-ya-am-ee-dem' means 'and he established them'. 'La-ad' means 'to the eternity'. 'Le-o-lam' also means 'to the eternity', functioning as a reinforcement. 'Chak-na-tan' means 'a decree given'. 'Ve-lo ya-avor' means 'and it will not pass away'.
[PSA.148.7] Praise Yahveh from the earth, you sea creatures and all the depths. [§]
Hal-loo et-Yeh-veh min-ha-ah-rets, ta-nee-neem ve-chol-te-ho-mot.
This verse is a call to praise Yahveh from the earth, including sea creatures and the deep.
[PSA.148.8] Fire and hail, snow and smoke, the wind, a storm, are doing His command. [§]
esh oo-varad sheleg ve-kee-tor roo-ach se-ar-ah oh-seh de-vah-roh.
This verse describes the elements that carry out the commands of Yahveh. 'Esh' means fire. 'Barad' means hail. 'Sheleg' means snow. 'Kitor' means smoke. 'Ruach' means wind. 'Se'arah' means storm. 'Oseh' means doing, or making. 'Devaro' means His word, or His command.
[PSA.148.9] The mountains and all hills, fruit trees and all cedars. [§]
heh-hah-reem vee-kahl geh-bah-oht eh-tz peh-ree vee-kahl ah-rah-zeem
This verse lists elements of the natural world. "Heh-hah-reem" means "the mountains". "Vee" means "and". "Kahl" means "all". "Geh-bah-oht" means "hills". "Ehtz" means "tree". "Peh-ree" means "fruit". "Ah-rah-zeem" refers to cedar trees.
[PSA.148.10] The living being and all livestock, swarming creatures and birds with wing. [§]
ha-chayyah ve-kol-behemah remes ve-tzipor kanaph
This verse lists various types of creatures. 'Chayyah' refers to living beings, animals. 'Behemah' refers to livestock or beasts. 'Remes' refers to swarming creatures, insects, or reptiles. 'Tzipor' means bird, and 'kanaph' means wing.
[PSA.148.11] The kings of the land and all the nations, the rulers and all the judges of the land. [§]
mal-kei-er-etz ve-khal-le-um-im sa-rim ve-khal-shof-tei a-retz
This verse lists various powerful figures. "mal-kei" means kings, "er-etz" means of the land/earth. "ve" is a conjunction meaning 'and'. "khal" means all/every. "le-um-im" means nations/peoples. "sa-rim" means rulers/chiefs. "ve" again means 'and'. "shof-tei" means judges/rulers. "a-retz" means of the land/earth.
[PSA.148.12] Young men, also young women, elders with young lads. [§]
bachurim vegam betulot zekenim im ne’arim
This verse lists different groups of people. “Bachurim” means young men. “Betulot” means young women. “Zekenim” means elders or old people. “Im” means with. “Ne’arim” means young men or lads. The verse is simply a listing of categories of people – young men, young women, elders, and young lads.
[PSA.148.13] Praise the name of Yahveh, for His name is exalted alone. Glory belongs to Him over the earth and the heavens. [§]
yeh-hal-loo et-shem Yahveh kee-nis-gahv shem-oh levad-oh, hoh-doh al-eretz ve-shah-mah-yeem.
This verse is a call to praise the name of Yahveh because His name is elevated above all others. It asserts that glory belongs to Him over the earth and the heavens. "Yehallu" is an imperative verb meaning 'praise'. "Et-shem" means 'the name of'. "Nisgav" means 'is exalted' or 'is elevated'. "Levado" means 'alone' or 'by Himself'. "Hodoh" means 'glory'. "Al-eretz ve-shamayim" means 'over the earth and the heavens.'
[PSA.148.14] And He lifted up a horn for His people, praise to all His faithful ones, to the children of Israel, a people close to Him. Praise Yahveh. [§]
va-ya-rem keren loo-ah-mo te-hee-lah le-chol ha-see-dee-yov lee-vee-nei yis-rae-el ahm kroe-vo hal-loo Yahveh.
This verse describes an exaltation, a lifting up of a horn, which is a metaphor for power or strength, for God's people. 'Keren' represents a horn, signifying strength. 'Loo-ah-mo' means 'to His people.' 'Te-hee-lah' means 'praise.' 'Ha-see-dee-yov' means 'to all His faithful ones.' 'Lee-vee-nei yis-rae-el' means 'to the children of Israel.' 'Ahm kroe-vo' means 'a people close to Him.' 'Hal-loo Yahveh' is a call to praise Yahveh.
PSA.149
[PSA.149.1] Praise Yah, sing to Yahveh a new song. His praise is in the assembly of the devout. [§]
halelu yah, shiru layahveh shir chadash, tehillato b’qahal chasidim.
“Halelu” is the imperative plural of a verb meaning to praise joyfully. “Yah” is a shortened form of the divine name, YHVH. “Shiru” is the imperative plural of a verb meaning to sing. “Layahveh” means “to Yahveh”. “Shir” means “song”. “Chadash” means “new”. “Tehillato” means “His praise”. “B’qahal” means “in the assembly of”. “Chasidim” means “the pious ones” or “devotees”.
[PSA.149.2] Israel will rejoice in the Gods’ doing, and the sons of Zion will exult in their king. [§]
yis-mah' yis-ra-el be-o-sahv be-nei-tzee-yon ya-gi-loo be-mal-kahm
This verse contains several names and relational terms relating to God and Israel. "Israel" is the name of a people. "The sons of Zion" refers to the people of Jerusalem. "The Gods" are being referenced when speaking about the divine influence on the people. The verb forms indicate joy and rejoicing. 'Be' indicates a relational connection. The verse speaks of Israel and the sons of Zion rejoicing in their maker and their king.
[PSA.149.3] Praise His name in dancing, with drum and lyre they will sing to Him. [§]
yeh-hal-loo shmo be-ma-chol be-tof ve-ki-nor yezam-ru-lo.
This verse contains several components. "Yehallu" is a command form relating to praising. "Shmo" means "His name". "Be-machol" means "in dancing". "Be-tof" means "with a drum". "Ve-kinor" means "and a lyre". "Yezamru-lo" means "they will sing to Him".
[PSA.149.4] Because Yahveh desires his people, he will beautify the humble with salvation. [§]
ki-rotzeh Yahveh be-ammo yif-aehr anavim bi-yeshuah.
This verse states that Yahveh desires his people, and will beautify the humble with salvation. "Rotzeh" means "desires" or "is pleased with". "Ammo" is "his people". "Yif-aehr" means "will beautify" or "will adorn". "Anavim" means "the humble". "Bi-yeshuah" means "with salvation".
[PSA.149.5] Let the faithful rejoice in glory, they will sing upon their beds. [§]
ya'el-zoo kha-see-deem be-kha-vode yir-nan-nu al-mish-keh-vo-tam
This verse describes the rejoicing of the faithful. "Ya'elzoo" means they will rejoice. "Khasideem" is a plural noun meaning "faithful ones" or "pious ones." "Be-kavod" means "in glory." "Yir-nan-nu" means they will sing. "Al-mish-keh-vo-tam" means "upon their beds."
[PSA.149.6] Heights of God are in their throats, and a sword of mouths is in their hands. [§]
romemot el bigronam vecherev pifiyot beyadam
romemot is a plural noun meaning heights or elevations. el means God. bigronam means in their throats. vecherev means and a sword. pifiyot means mouths. beyadam means in their hands.
[PSA.149.7] To do vengeance upon the nations, rebukes upon the non-nations. [§]
lah-ah-soh-t neh-kah-mah bah-goh-yim toh-keh-hot bahl-oom-eem
This verse uses several key terms. "lah-ah-soh-t" means "to do" or "to make". "neh-kah-mah" means "vengeance" or "revenge". "bah-goh-yim" is the plural form of "goy", meaning "nation" or "people". "toh-keh-hot" means "rebukes" or "corrections". "bah-l-oom-eem" means "not-peoples" or "non-nations". The verse describes an action to be taken against nations and non-nations.
[PSA.149.8] To bind their rulers with shackles, and their important people with chains of iron. [§]
le'esor malkeihem bezzikkim venech'vedehem bekevlei barzel
This verse describes a future judgment where the rulers and important people will be bound. "le'esor" means 'to bind'. "malkeihem" means 'their kings' or 'their rulers'. "bezzikkim" means 'with shackles'. "venech'vedehem" means 'and their nobles' or 'and their important people'. "bekevlei barzel" means 'with chains of iron'.
[PSA.149.9] To do judgment among them as it is written, this glory is for all who are faithful to Him. Praise Yahveh. [§]
la'asot bahem mishpat katuv hadar hu lechol chasidav halelu-Yahveh.
This verse describes God performing judgment according to what is written, and declares this glory belongs to all who are faithful to Him. The verse ends with a call to praise Yahveh.
PSA.150
[PSA.150.1] Praise Yahveh, praise God in his holiness. Praise him in the expanse of his power. [§]
hal-loo yahveh | hal-loo el bekad-sho | hal-loo-hoo bir-kee-ah ooz-zo
This verse consists of commands to praise. "Hal-loo" is an imperative, meaning 'praise'. "Yahveh" is the proper name of God. "El" is God. "Bekad-sho" means 'in his holiness'. "Bir-kee-ah" means 'in the expanse' (referring to the heavens). "Ooz-zo" means 'his power'. The structure of the verse is parallel, repeating the praise command with different focuses.
[PSA.150.2] Praise you him with his strengths. Praise you him according to the abundance of his greatness. [§]
hal-loo-hoo bee-guh-boo-rot-ah-vee-v hal-loo-hoo keh-rov goo-dol-oh
This verse consists of two parallel clauses, both commanding praise. "Haleluhu" means "praise you him". "Begurotav" means "with his strength". "Ke-rov" means "according to the abundance of". "Gudlo" means "his greatness". The verse is a call to praise God for his power and greatness.
[PSA.150.3] Praise Him with the sounding of the ram’s horn, praise Him with the harp and with the lyre. [§]
hal-loo-hoo beh-teh-kah shoh-far hal-loo-hoo beh-neh-vel veh-kee-nor
This verse is a call to praise God. "Haleluhoo" is the plural imperative form, meaning 'praise you all'. It is directed to a group praising God. "Beh-teh-kah" means 'with the sounding of'. "Sho-far" is the ram's horn. "Beh-neh-vel" means 'with the harp'. "Veh-kee-nor" means 'and with the lyre'.
[PSA.150.4] Praise you him with a drum and with a dance. Praise you him with strings and with a pipe. [§]
hal-loo-hoo b’tof oo-mah-hole hal-loo-hoo b’min-neem v’oo-gav
This verse consists of commands to praise God with musical instruments. “Halelu-hoo” is the imperative plural form meaning “Praise you him.” “B’tof” means “with a drum.” “Oo-mah-hole” means “and with a dance.” “B’min-neem” means “with strings.” “V’oo-gav” means “and with a pipe.”
[PSA.150.5] Praise Yahveh with the sounds of hearing. Praise Yahveh with the sounds of trumpeting. [§]
hal-loo-hoo be-tsil-tsel-ei sha-mah hal-loo-hoo be-tsil-tsel-ei te-roo-ah
This verse is a call to praise God. "Halleluhoo" is the imperative form, meaning "Praise Yahveh!" "Be-tsil-tsel-ei" means "with the sounds of." "Sha-mah" refers to hearing or sounds, specifically those made by instruments. "Te-roo-ah" refers to a shouting or trumpeting sound. The verse repeats the call to praise, using different instrumental sounds.
[PSA.150.6] All the soul will praise Yahveh. Praise you all, Yahveh. [§]
kol haneshama tehalel Yahveh, hallelu-Yahveh.
kol means 'all' or 'every'. haneshama means 'the soul' or 'the life breath'. tehalel means 'will praise'. Yahveh is the proper name of God. hallelu is the imperative plural form of hallel, meaning 'praise you all!'