Mazmur 12:7

12:7 You, Lord, will protect them; ¹ 

you will continually shelter each one from these evil people, ² 

Mazmur 15:4

15:4 He despises a reprobate, ³ 

but honors the Lord’s loyal followers. ⁴ 

He makes firm commitments and does not renege on his promise. ⁵ 

Mazmur 18:30

18:30 The one true God acts in a faithful manner; ⁶ 

the Lord’s promise ⁷  is reliable; ⁸ 

he is a shield to all who take shelter ⁹  in him.

Mazmur 19:8

19:8 The Lord’s precepts are fair ¹⁰ 

and make one joyful. ¹¹ 

The Lord’s commands ¹²  are pure ¹³ 

and give insight for life. ¹⁴ 

Mazmur 25:10

25:10 The Lord always proves faithful and reliable ¹⁵ 

to those who follow the demands of his covenant. ¹⁶ 

Mazmur 40:7

40:7 Then I say,

“Look! I come!

What is written in the scroll pertains to me. ¹⁷ 

Mazmur 50:14

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! ¹⁸ 

Mazmur 56:12

56:12 I am obligated to fulfill the vows I made to you, O God; ¹⁹ 

I will give you the thank-offerings you deserve, ²⁰ 

Mazmur 61:8

61:8 Then I will sing praises to your name continually, ²¹ 

as I fulfill ²²  my vows day after day.

Mazmur 65:1

Psalm 65 ²³ 

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

65:1 Praise awaits you, ²⁴  O God, in Zion.

Vows made to you are fulfilled.

Mazmur 66:13

66:13 I will enter ²⁵  your temple with burnt sacrifices;

I will fulfill the vows I made to you,

Mazmur 76:11

76:11 Make vows to the Lord your God and repay them!

Let all those who surround him ²⁶  bring tribute to the awesome one!

Mazmur 105:19

105:19 until the time when his prediction ²⁷  came true.

The Lord’s word ²⁸  proved him right. ²⁹ 

Mazmur 119:106

119:106 I have vowed and solemnly sworn

to keep your just regulations.

Mazmur 119:137

צ (Tsade)

119:137 You are just, O Lord,

and your judgments are fair.

Mazmur 146:6

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ³⁰ 

[12:7]  ¹ tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.

[12:7]  ² tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew mss and ancient textual witnesses read “us,” both here and in the preceding line.) The noun דוֹר (dor, “generation”) refers here to the psalmist’s contemporaries, who were characterized by deceit and arrogance (see vv. 1-2). See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.

[15:4]  ³ tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.

[15:4]  ⁴ tn Heb “those who fear the Lord.” The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.

[15:4]  ⁵ tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.

[18:30]  ⁶ tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).

[18:30]  ⁷ sn The Lord’s promise. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.

[18:30]  ⁸ tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6.

[18:30]  ⁹ sn Take shelter. See the note on the word “shelter” in v. 2.

[19:8]  ¹⁰ tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.

[19:8]  ¹¹ tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.

[19:8]  ¹² tn Heb “command.” The singular here refers to the law as a whole.

[19:8]  ¹³ tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.

[19:8]  ¹⁴ tn Heb [they] enlighten [the] eyes.

[25:10]  ¹⁵ tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.

[25:10]  ¹⁶ tn Heb “to the ones who keep his covenant and his testimonies.”

[40:7]  ¹⁷ tn Heb “in the roll of the scroll it is written concerning me.” Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14-20. See P. C. Craigie, Psalms 1-50 (WBC), 315.

[50:14]  ¹⁸ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[56:12]  ¹⁹ tn Heb “upon me, O God, [are] your vows.”

[56:12]  ²⁰ tn Heb “I will repay thank-offerings to you.”

[61:8]  ²¹ tn Or “forever.”

[61:8]  ²² tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.

[65:1]  ²³ sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.

[65:1]  ²⁴ tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”

[66:13]  ²⁵ sn Here the psalmist switches to the singular; he speaks as the representative of the nation.

[76:11]  ²⁶ tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.

[105:19]  ²⁷ tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).

[105:19]  ²⁸ tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).

[105:19]  ²⁹ tn Heb “refined him.”

[146:6]  ³⁰ tn Heb “the one who guards faithfulness forever.”