Mazmur 9:10

9:10 Your loyal followers trust in you, ¹ 

for you, Lord, do not abandon those who seek your help. ² 

Mazmur 22:8

22:8 They say, ³ 

“Commit yourself ⁴  to the Lord!

Let the Lord ⁵  rescue him!

Let the Lord ⁶  deliver him, for he delights in him.” ⁷ 

Mazmur 25:20

25:20 Protect me ⁸  and deliver me!

Please do not let me be humiliated,

for I have taken shelter in you!

Mazmur 84:12

84:12 O Lord who rules over all, ⁹ 

how blessed are those who trust in you! ¹⁰ 

Mazmur 125:1

Psalm 125 ¹¹ 

A song of ascents. ¹² 

125:1 Those who trust in the Lord are like Mount Zion;

it cannot be upended and will endure forever.

Mazmur 146:5

146:5 How blessed is the one whose helper is the God of Jacob,

whose hope is in the Lord his God,

[9:10]  ¹ tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the Lord’s “name” means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14, where “knowing” the Lord’s “name” is associated with loving him.

[9:10]  ² tn Heb “the ones who seek you.”

[22:8]  ³ tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.

[22:8]  ⁴ tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the Lord.”

[22:8]  ⁵ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ⁶ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ⁷ tn That is, “for he [the Lord] delights in him [the psalmist].” For other cases where the expression “delight in” refers to God’s delight in a person, see Num 14:8; 1 Kgs 10:9; Pss 18:19; 40:8.

[22:8]  sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.

[25:20]  ⁸ tn Or “my life.”

[84:12]  ⁹ tn Traditionally “Lord of hosts.”

[84:12]  ¹⁰ tn Heb “[Oh] the happiness [of] the man [who] trusts in you.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to here is representative of all followers of God, as the use of the plural form in v. 12b indicates.

[125:1]  ¹¹ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

[125:1]  ¹² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.