Mazmur 14:5

14:5 They are absolutely terrified, ¹ 

for God defends the godly. ² 

Mazmur 26:9

26:9 Do not sweep me away ³  with sinners,

or execute me along with violent people, ⁴ 

Mazmur 44:9

44:9 But ⁵  you rejected and embarrassed us!

You did not go into battle with our armies. ⁶ 

Mazmur 46:7

46:7 The Lord who commands armies is on our side! ⁷ 

The God of Jacob ⁸  is our protector! ⁹  (Selah)

Mazmur 46:11

46:11 The Lord who commands armies is on our side! ¹⁰ 

The God of Jacob ¹¹  is our protector! ¹²  (Selah)

Mazmur 73:25

73:25 Whom do I have in heaven but you?

I desire no one but you on earth. ¹³ 

Mazmur 78:37

78:37 They were not really committed to him, ¹⁴ 

and they were unfaithful to his covenant.

Mazmur 81:2

81:2 Sing ¹⁵  a song and play the tambourine,

the pleasant sounding harp, and the ten-stringed instrument!

Mazmur 92:3

92:3 to the accompaniment of a ten-stringed instrument and a lyre,

to the accompaniment of the meditative tone of the harp.

Mazmur 118:6-7

118:6 The Lord is on my side, ¹⁶  I am not afraid!

What can people do to me? ¹⁷ 

118:7 The Lord is on my side ¹⁸  as my helper. ¹⁹ 

I look in triumph on those who hate me.

[14:5]  ¹ tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.

[14:5]  ² tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.

[26:9]  ³ tn Heb “do not gather up my life with.”

[26:9]  ⁴ tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).

[44:9]  ⁵ tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.

[44:9]  ⁶ tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).

[46:7]  ⁷ tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

[46:7]  ⁸ tn That is, Israel, or Judah (see Ps 20:1).

[46:7]  ⁹ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[46:11]  ¹⁰ tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

[46:11]  ¹¹ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ¹² tn Heb “our elevated place” (see Pss 9:9; 18:2).

[73:25]  ¹³ tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.

[78:37]  ¹⁴ tn Heb “and their heart was not firm with him.”

[81:2]  ¹⁵ tn Heb “lift up.”

[118:6]  ¹⁶ tn Heb “for me.”

[118:6]  ¹⁷ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.

[118:7]  ¹⁸ tn Heb “for me.”

[118:7]  ¹⁹ tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.