Mazmur 119:122

119:122 Guarantee the welfare of your servant! ¹ 

Do not let the arrogant oppress me!

Mazmur 56:1-2

Psalm 56 ² 

For the music director; according to the yonath-elem-rechovim style; ³  a prayer ⁴  of David, written when the Philistines captured him in Gath. ⁵ 

56:1 Have mercy on me, O God, for men are attacking me! ⁶ 

All day long hostile enemies ⁷  are tormenting me. ⁸ 

56:2 Those who anticipate my defeat ⁹  attack me all day long.

Indeed, ¹⁰  many are fighting against me, O Exalted One. ¹¹ 

Mazmur 56:13

56:13 when you deliver ¹²  my life from death.

You keep my feet from stumbling, ¹³ 

so that I might serve ¹⁴  God as I enjoy life. ¹⁵ 

Mazmur 105:43-45

105:43 When he led his people out, they rejoiced;

his chosen ones shouted with joy. ¹⁶ 

105:44 He handed the territory of nations over to them,

and they took possession of what other peoples had produced, ¹⁷ 

105:45 so that they might keep his commands

and obey ¹⁸  his laws.

Praise the Lord!

[119:122]  ¹ tn Heb “be surety for your servant for good.”

[56:1]  ² sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.

[56:1]  ³ tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.

[56:1]  ⁴ tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[56:1]  ⁵ sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).

[56:1]  ⁶ tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (sha’af, “to trample, crush”) rather than the homonymic verb “pant after.”

[56:1]  ⁷ tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.

[56:1]  ⁸ tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.

[56:2]  ⁹ tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.

[56:2]  ¹⁰ tn Or “for.”

[56:2]  ¹¹ tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The Lord is pictured as enthroned “on high” in Ps 92:8. (Note the substantival use of the term in Isa 24:4 and see C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:34), who prefer to place the term at the beginning of the next verse.)

[56:13]  ¹² tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the Lord intervened on the psalmist’s behalf. In this case one may translate, “for you have delivered.” Other options include taking the perfect as (3) generalizing (“for you deliver”) or (4) rhetorical (“for you will”).

[56:13]  ¹³ tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.

[56:13]  ¹⁴ tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.

[56:13]  ¹⁵ tn Heb “in the light of life.” The phrase is used here and in Job 33:30.

[105:43]  ¹⁶ tn Heb “and he led his people out with joy, with a ringing cry, his chosen ones.”

[105:44]  ¹⁷ tn Heb “and the [product of the] work of peoples they possessed.”

[105:45]  ¹⁸ tn Heb “guard.”