Mazmur 25:6

25:6 Remember ¹  your compassionate and faithful deeds, O Lord,

for you have always acted in this manner. ² 

Mazmur 68:10

68:10 for you live among them. ³ 

You sustain the oppressed with your good blessings, O God.

Mazmur 74:1

Psalm 74 ⁴ 

A well-written song ⁵  by Asaph.

74:1 Why, O God, have you permanently rejected us? ⁶ 

Why does your anger burn ⁷  against the sheep of your pasture?

Mazmur 74:4

74:4 Your enemies roar ⁸  in the middle of your sanctuary; ⁹ 

they set up their battle flags. ¹⁰ 

Mazmur 84:4

84:4 How blessed ¹¹  are those who live in your temple

and praise you continually! (Selah)

Mazmur 102:10

102:10 because of your anger and raging fury.

Indeed, ¹²  you pick me up and throw me away.

Mazmur 102:28

102:28 The children of your servants will settle down here,

and their descendants ¹³  will live securely in your presence.” ¹⁴ 

Mazmur 119:74

119:74 Your loyal followers will be glad when they see me, ¹⁵ 

for I find hope in your word.

Mazmur 119:79

119:79 May your loyal followers ¹⁶  turn to me,

those who know your rules.

[25:6]  ¹ tn That is, “remember” with the intention of repeating.

[25:6]  ² tn Heb “for from antiquity [are] they.”

[68:10]  ³ tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”

[74:1]  ⁴ sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586 b.c., asks God to consider Israel’s sufferings and intervene on behalf of his people. He describes the ruined temple, recalls God’s mighty deeds in the past, begs for mercy, and calls for judgment upon God’s enemies.

[74:1]  ⁵ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[74:1]  ⁶ sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.

[74:1]  ⁷ tn Heb “smoke.” The picture is that of a fire that continues to smolder.

[74:4]  ⁸ tn This verb is often used of a lion’s roar, so the psalmist may be comparing the enemy to a raging, devouring lion.

[74:4]  ⁹ tn Heb “your meeting place.”

[74:4]  ¹⁰ tn Heb “they set up their banners [as] banners.” The Hebrew noun אוֹת (’ot, “sign”) here refers to the enemy army’s battle flags and banners (see Num 2:12).

[84:4]  ¹¹ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 12 and Pss 1:1; 2:12; 34:9; 41:1; 65:4; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[102:10]  ¹² tn Or “for.”

[102:28]  ¹³ tn Or “offspring”; Heb “seed.”

[102:28]  ¹⁴ tn Heb “before you will be established.”

[119:74]  ¹⁵ tn Heb “those who fear you will see me and rejoice.”

[119:79]  ¹⁶ tn Heb “those who fear you.”