Mazmur 22:10

22:10 I have been dependent on you since birth; ¹ 

from the time I came out of my mother’s womb you have been my God. ² 

Mazmur 63:10

63:10 Each one will be handed over to the sword; ³ 

their corpses will be eaten by jackals. ⁴ 

Mazmur 31:8

31:8 You do not deliver me over to the power of the enemy;

you enable me to stand ⁵  in a wide open place.

Mazmur 44:11

44:11 You handed us ⁶  over like sheep to be eaten;

you scattered us among the nations.

Mazmur 31:5

31:5 Into your hand I entrust my life; ⁷ 

you will rescue ⁸  me, O Lord, the faithful God.

Mazmur 55:22

55:22 Throw your burden ⁹  upon the Lord,

and he will sustain you. ¹⁰ 

He will never allow the godly to be upended. ¹¹ 

Mazmur 22:8

22:8 They say, ¹² 

“Commit yourself ¹³  to the Lord!

Let the Lord ¹⁴  rescue him!

Let the Lord ¹⁵  deliver him, for he delights in him.” ¹⁶ 

Mazmur 81:12

81:12 I gave them over to their stubborn desires; ¹⁷ 

they did what seemed right to them. ¹⁸ 

Mazmur 41:2

41:2 May the Lord protect him and save his life! ¹⁹ 

May he be blessed ²⁰  in the land!

Do not turn him over ²¹  to his enemies! ²² 

[22:10]  ¹ tn Heb “upon you I was cast from [the] womb.”

[22:10]  ² tn Heb “from the womb of my mother you [have been] my God.”

[22:10]  sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).

[63:10]  ³ tn Heb “they will deliver him over to the sword.” The third masculine plural subject must be indefinite (see GKC 460 §144.f) and the singular pronominal suffix either representative or distributive (emphasizing that each one will be so treated). Active verbs with indefinite subjects may be translated as passives with the object (in the Hebrew text) as subject (in the translation).

[63:10]  ⁴ tn Heb “they will be [the] portion of jackals”; traditionally, “of foxes.”

[31:8]  ⁵ tn Heb “you cause my feet to stand.”

[44:11]  ⁶ tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

[31:5]  ⁷ tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

[31:5]  ⁸ tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[55:22]  ⁹ tn The Hebrew noun occurs only here.

[55:22]  ¹⁰ tn The pronoun is singular; the psalmist addresses each member of his audience individually.

[55:22]  ¹¹ tn Heb “he will never allow swaying for the righteous.”

[22:8]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ¹⁵ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ¹⁶ 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.

[81:12]  ¹⁷ tn Heb “and I sent him away in the stubbornness of their heart.”

[81:12]  ¹⁸ tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).

[41:2]  ¹⁹ tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.

[41:2]  ²⁰ tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).

[41:2]  ²¹ tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.

[41:2]  ²² tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).