Mazmur 7:17

7:17 I will thank the Lord for ¹  his justice;

I will sing praises to the sovereign Lord! ² 

Mazmur 21:7

21:7 For the king trusts ³  in the Lord,

and because of the sovereign Lord’s ⁴  faithfulness he is not upended. ⁵ 

Mazmur 38:16

38:16 I have prayed for deliverance, because otherwise they will gloat over me; ⁶ 

when my foot slips they will arrogantly taunt me. ⁷ 

Mazmur 38:20

38:20 They repay me evil for the good I have done;

though I have tried to do good to them, they hurl accusations at me. ⁸ 

Mazmur 41:8

41:8 They say, ⁹ 

‘An awful disease ¹⁰  overwhelms him, ¹¹ 

and now that he is bed-ridden he will never recover.’ ¹² 

Mazmur 41:11

41:11 By this ¹³  I know that you are pleased with me,

for my enemy does ¹⁴  not triumph ¹⁵  over me.

Mazmur 42:9

42:9 I will pray ¹⁶  to God, my high ridge: ¹⁷ 

“Why do you ignore ¹⁸  me?

Why must I walk around mourning ¹⁹ 

because my enemies oppress me?”

Mazmur 54:5

54:5 May those who wait to ambush me ²⁰  be repaid for their evil! ²¹ 

As a demonstration of your faithfulness, ²²  destroy them!

Mazmur 89:5

89:5 O Lord, the heavens ²³  praise your amazing deeds,

as well as your faithfulness in the angelic assembly. ²⁴ 

Mazmur 102:14

102:14 Indeed, ²⁵  your servants take delight in her stones,

and feel compassion for ²⁶  the dust of her ruins. ²⁷ 

[7:17]  ¹ tn Heb “according to.”

[7:17]  ² tn Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[21:7]  ³ tn The active participle draws attention to the ongoing nature of the action.

[21:7]  ⁴ tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.

[21:7]  ⁵ tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.

[38:16]  ⁶ tn Heb “For I said, ‘Lest they rejoice over me.’” The psalmist recalls the motivating argument of his petition. He probably prefaced this statement with a prayer for deliverance (see Pss 7:1-2; 13:3-4; 28:1).

[38:16]  ⁷ tn Heb “they will magnify against me.” See Pss 35:26; 55:13.

[38:20]  ⁸ tn Heb “the ones who repay evil instead of good accuse me, instead of my pursuing good.”

[41:8]  ⁹ tn The words “they say” are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist’s enemies say about him (see v. 7a).

[41:8]  ¹⁰ tn Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.

[41:8]  ¹¹ tn Heb “is poured out on him.” The passive participle of יָצַק (yatsaq) is used.

[41:8]  ¹² tn Heb “and he who lies down will not again arise.”

[41:11]  ¹³ sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321.

[41:11]  ¹⁴ tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).

[41:11]  ¹⁵ tn Heb “shout.”

[42:9]  ¹⁶ tn The cohortative form indicates the psalmist’s resolve.

[42:9]  ¹⁷ tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.

[42:9]  ¹⁸ tn Or “forget.”

[42:9]  ¹⁹ sn Walk around mourning. See Ps 38:6 for a similar idea.

[54:5]  ²⁰ tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.

[54:5]  ²¹ tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.

[54:5]  ²² tn Heb “in [or “by”] your faithfulness.”

[89:5]  ²³ tn As the following context makes clear, the personified “heavens” here stand by metonymy for the angelic beings that surround God’s heavenly throne.

[89:5]  ²⁴ tn Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God’s heavenly assembly and the angels that surround his throne (see vv. 6-7).

[102:14]  ²⁵ tn Or “for.”

[102:14]  ²⁶ tn The Poel of חָנַן (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor.

[102:14]  ²⁷ tn Heb “her dust,” probably referring to the dust of the city’s rubble.