Mazmur 25:22

25:22 O God, rescue ¹  Israel

from all their distress! ² 

Mazmur 35:23

35:23 Rouse yourself, wake up ³  and vindicate me! ⁴ 

My God and Lord, defend my just cause! ⁵ 

Mazmur 66:14

66:14 which my lips uttered

and my mouth spoke when I was in trouble.

Mazmur 71:12

71:12 O God, do not remain far away from me!

My God, hurry and help me! ⁶ 

Mazmur 71:21

71:21 Raise me to a position of great honor! ⁷ 

Turn and comfort me! ⁸ 

Mazmur 80:1

Psalm 80 ⁹ 

For the music director; according to the shushan-eduth style; ¹⁰  a psalm of Asaph.

80:1 O shepherd of Israel, pay attention,

you who lead Joseph like a flock of sheep!

You who sit enthroned above the winged angels, ¹¹  reveal your splendor! ¹² 

Mazmur 86:6

86:6 O Lord, hear my prayer!

Pay attention to my plea for mercy!

Mazmur 86:10

86:10 For you are great and do amazing things.

You alone are God.

Mazmur 104:2

104:2 He covers himself with light as if it were a garment.

He stretches out the skies like a tent curtain,

Mazmur 109:1

Psalm 109 ¹³ 

For the music director, a psalm of David.

109:1 O God whom I praise, do not ignore me! ¹⁴ 

Mazmur 132:13

132:13 Certainly ¹⁵  the Lord has chosen Zion;

he decided to make it his home. ¹⁶ 

Mazmur 139:22

139:22 I absolutely hate them, ¹⁷ 

they have become my enemies!

[25:22]  ¹ tn Or “redeem.”

[25:22]  ² tn Heb “his distresses.”

[25:22]  sn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.

[35:23]  ³ sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.

[35:23]  ⁴ tn Heb “for my justice.”

[35:23]  ⁵ tn Heb “for my cause.”

[71:12]  ⁶ tn Heb “hurry to my help.”

[71:21]  ⁷ tn Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.

[71:21]  ⁸ tn The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.)

[80:1]  ⁹ sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.

[80:1]  ¹⁰ tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.

[80:1]  ¹¹ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

[80:1]  ¹² tn Heb “shine forth.”

[80:1]  sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

[109:1]  ¹³ sn Psalm 109. Appealing to God’s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies.

[109:1]  ¹⁴ tn Heb “do not be deaf.”

[132:13]  ¹⁵ tn Or “for.”

[132:13]  ¹⁶ tn Heb “he desired it for his dwelling place.”

[139:22]  ¹⁷ tn Heb “[with] completeness of hatred I hate them.”