Mazmur 20:7

20:7 Some trust in chariots and others in horses, ¹ 

but we ²  depend on ³  the Lord our God.

Mazmur 46:11

46:11 The Lord who commands armies is on our side! ⁴ 

The God of Jacob ⁵  is our protector! ⁶  (Selah)

Mazmur 78:49

78:49 His raging anger lashed out against them, ⁷ 

He sent fury, rage, and trouble

as messengers who bring disaster. ⁸ 

Mazmur 80:4

80:4 O Lord God, invincible warrior! ⁹ 

How long will you remain angry at your people while they pray to you? ¹⁰ 

Mazmur 80:14

80:14 O God, invincible warrior, ¹¹  come back!

Look down from heaven and take notice!

Take care of this vine,

Mazmur 80:19

80:19 O Lord God, invincible warrior, ¹²  restore us!

Smile on us! ¹³  Then we will be delivered! ¹⁴ 

Mazmur 84:1

Psalm 84 ¹⁵ 

For the music director; according to the gittith style; ¹⁶  written by the Korahites, a psalm.

84:1 How lovely is the place where you live, ¹⁷ 

O Lord who rules over all! ¹⁸ 

Mazmur 84:8

84:8 O Lord, sovereign God, ¹⁹ 

hear my prayer!

Listen, O God of Jacob! (Selah)

Mazmur 89:8

89:8 O Lord, sovereign God! ²⁰ 

Who is strong like you, O Lord?

Your faithfulness surrounds you.

[20:7]  ¹ tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.

[20:7]  ² tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.

[20:7]  ³ tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him.

[46:11]  ⁴ 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]  ⁵ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ⁶ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[78:49]  ⁷ tn Heb “he sent against them the rage of his anger.” The phrase “rage of his anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[78:49]  ⁸ tn Heb “fury and indignation and trouble, a sending of messengers of disaster.”

[80:4]  ⁹ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (tsÿva’ot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” (meaning “armies”) has been rendered “invincible warrior.”

[80:4]  ¹⁰ tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition -בְּ (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.

[80:14]  ¹¹ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.

[80:19]  ¹² tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.

[80:19]  ¹³ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

[80:19]  ¹⁴ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[84:1]  ¹⁵ sn Psalm 84. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.

[84:1]  ¹⁶ tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument.

[84:1]  ¹⁷ tn Or “your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord’s special dwelling place (see Pss 43:3; 46:4; 132:5, 7).

[84:1]  ¹⁸ tn Traditionally, “Lord of hosts.” The title draws attention to God’s sovereign position (see Ps 69:6).

[84:8]  ¹⁹ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9) but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת in Pss 59:5 and 80:4, 19 as well.

[89:8]  ²⁰ tn Traditionally “God of hosts.” The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven.