Mazmur 20:5

20:5 Then we will shout for joy over your ¹  victory;

we will rejoice ²  in the name of our God!

May the Lord grant all your requests!

Mazmur 22:24

22:24 For he did not despise or detest the suffering ³  of the oppressed; ⁴ 

he did not ignore him; ⁵ 

when he cried out to him, he responded. ⁶ 

Mazmur 42:11

42:11 Why are you depressed, ⁷  O my soul? ⁸ 

Why are you upset? ⁹ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ¹⁰ 

Mazmur 54:3

54:3 For foreigners ¹¹  attack me; ¹² 

ruthless men, who do not respect God, seek my life. ¹³  (Selah)

Mazmur 56:13

56:13 when you deliver ¹⁴  my life from death.

You keep my feet from stumbling, ¹⁵ 

so that I might serve ¹⁶  God as I enjoy life. ¹⁷ 

Mazmur 61:2

61:2 From the most remote place on earth ¹⁸ 

I call out to you in my despair. ¹⁹ 

Lead me ²⁰  up to an inaccessible rocky summit! ²¹ 

Mazmur 61:5

61:5 For you, O God, hear my vows;

you grant me the reward that belongs to your loyal followers. ²² 

Mazmur 84:11

84:11 For the Lord God is our sovereign protector. ²³ 

The Lord bestows favor ²⁴  and honor;

he withholds no good thing from those who have integrity. ²⁵ 

[20:5]  ¹ sn Your victory. Here the king is addressed (see v. 1).

[20:5]  ² tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).

[22:24]  ³ tn Or “affliction”; or “need.”

[22:24]  ⁴ sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.

[22:24]  ⁵ tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).

[22:24]  ⁶ tn Heb “heard.”

[42:11]  ⁷ tn Heb “Why do you bow down?”

[42:11]  ⁸ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:11]  ⁹ tn Heb “and why are you in turmoil upon me?”

[42:11]  ¹⁰ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.

[54:3]  ¹¹ tc Many medieval Hebrew mss read זֵדִים (zedim, “proud ones”) rather than זָרִים (zarim, “foreigners”). (No matter which reading one chooses as original, dalet-resh confusion accounts for the existence of the variant.) The term זֵדִים (“proud ones”) occurs in parallelism with עָרִיצִים (’aritsim, “violent ones”) in Ps 86:14 and Isa 13:11. However, זָרִים (zarim, “foreigners”) is parallel to עָרִיצִים (’aritsim, “violent ones”) in Isa 25:5; 29:5; Ezek 28:7; 31:12.

[54:3]  ¹² tn Heb “rise against me.”

[54:3]  ¹³ tn Heb “and ruthless ones seek my life, they do not set God in front of them.”

[56:13]  ¹⁴ tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the Lord intervened on the psalmist’s behalf. In this case one may translate, “for you have delivered.” Other options include taking the perfect as (3) generalizing (“for you deliver”) or (4) rhetorical (“for you will”).

[56:13]  ¹⁵ tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.

[56:13]  ¹⁶ tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.

[56:13]  ¹⁷ tn Heb “in the light of life.” The phrase is used here and in Job 33:30.

[61:2]  ¹⁸ tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).

[61:2]  ¹⁹ tn Heb “while my heart faints.”

[61:2]  ²⁰ tn The imperfect verbal form here expresses the psalmist’s wish or prayer.

[61:2]  ²¹ tn Heb “on to a rocky summit [that] is higher than I.”

[61:5]  ²² tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).

[84:11]  ²³ tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

[84:11]  ²⁴ tn Or “grace.”

[84:11]  ²⁵ tn Heb “he does not withhold good to those walking in integrity.”