Mazmur 18:30

18:30 The one true God acts in a faithful manner; ¹ 

the Lord’s promise ²  is reliable; ³ 

he is a shield to all who take shelter ⁴  in him.

Mazmur 86:5

86:5 Certainly ⁵  O Lord, you are kind ⁶  and forgiving,

and show great faithfulness to all who cry out to you.

Mazmur 111:10

111:10 To obey the Lord is the fundamental principle for wise living; ⁷ 

all who carry out his precepts acquire good moral insight. ⁸ 

He will receive praise forever. ⁹ 

Mazmur 147:20

147:20 He has not done so with any other nation;

they are not aware of his regulations.

Praise the Lord!

Mazmur 148:14

148:14 He has made his people victorious, ¹⁰ 

and given all his loyal followers reason to praise –

the Israelites, the people who are close to him. ¹¹ 

Praise the Lord!

Mazmur 149:9

149:9 and execute the judgment to which their enemies ¹²  have been sentenced. ¹³ 

All his loyal followers will be vindicated. ¹⁴ 

Praise the Lord!

[18:30]  ¹ 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]  ² 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]  ³ 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]  ⁴ sn Take shelter. See the note on the word “shelter” in v. 2.

[86:5]  ⁵ tn Or “for.”

[86:5]  ⁶ tn Heb “good.”

[111:10]  ⁷ tn Heb “the beginning of wisdom [is] the fear of the Lord.”

[111:10]  ⁸ tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.

[111:10]  ⁹ tn Heb “his praise stands forever.”

[148:14]  ¹⁰ tn Heb “and he lifted up a horn for his people.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:17, 24; 92:10; Lam 2:17). Another option is to take the “horn” as a symbol for the Davidic king, through whom the Lord gives his people military victory.

[148:14]  ¹¹ tn “[there is] praise for all his loyal followers, to the sons of Israel, the people near him.” Here “praise” stands by metonymy for the victory that prompts it.

[149:9]  ¹² tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.

[149:9]  ¹³ tn Heb “to do against them judgment [that] is written.”

[149:9]  ¹⁴ tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).