Mazmur 22:26

22:26 Let the oppressed eat and be filled! ¹ 

Let those who seek his help praise the Lord!

May you ²  live forever!

Mazmur 22:29

22:29 All of the thriving people ³  of the earth will join the celebration and worship; ⁴ 

all those who are descending into the grave ⁵  will bow before him,

including those who cannot preserve their lives. ⁶ 

Mazmur 31:19-20

31:19 How great is your favor, ⁷ 

which you store up for your loyal followers! ⁸ 

In plain sight of everyone you bestow it on those who take shelter ⁹  in you. ¹⁰ 

31:20 You hide them with you, where they are safe from the attacks ¹¹  of men; ¹² 

you conceal them in a shelter, where they are safe from slanderous attacks. ¹³ 

Mazmur 104:15

104:15 as well as wine that makes people feel so good, ¹⁴ 

and so they can have oil to make their faces shine, ¹⁵ 

as well as food that sustains people’s lives. ¹⁶ 

[22:26]  ¹ sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.

[22:26]  ² tn Heb “may your heart[s].”

[22:29]  ³ tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.

[22:29]  ⁴ tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.

[22:29]  ⁵ tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.

[22:29]  ⁶ tn Heb “and his life he does not revive.”

[31:19]  ⁷ tn Or “How abundant are your blessings!”

[31:19]  ⁸ tn Heb “for those who fear you.”

[31:19]  ⁹ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 34:21-22).

[31:19]  ¹⁰ tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”

[31:20]  ¹¹ tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”

[31:20]  ¹² tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.

[31:20]  ¹³ tn Heb “you conceal them in a shelter from the strife of tongues.”

[104:15]  ¹⁴ tn Heb “and wine [that] makes the heart of man happy.”

[104:15]  ¹⁵ tn Heb “to make [the] face shine from oil.” The Hebrew verb צָהַל (tsahal, “to shine”) occurs only here in the OT. It appears to be an alternate form of צָהַר (tsahar), a derivative from צָהָרִים (tsaharim, “noon”).

[104:15]  ¹⁶ tn Heb “and food [that] sustains the heart of man.”