Mazmur 33:17

33:17 A horse disappoints those who trust in it for victory; ¹ 

despite its great strength, it cannot deliver.

Mazmur 147:10

147:10 He is not enamored with the strength of a horse,

nor is he impressed by the warrior’s strong legs. ² 

Mazmur 76:6

76:6 At the sound of your battle cry, ³  O God of Jacob,

both rider ⁴  and horse “fell asleep.” ⁵ 

Mazmur 32:9

32:9 Do not be ⁶  like an unintelligent horse or mule, ⁷ 

which will not obey you

unless they are controlled by a bridle and bit. ⁸ 

Mazmur 20:7

20:7 Some trust in chariots and others in horses, ⁹ 

but we ¹⁰  depend on ¹¹  the Lord our God.

Mazmur 104:11

104:11 They provide water for all the animals in the field;

the wild donkeys quench their thirst.

Mazmur 33:16

33:16 No king is delivered by his vast army;

a warrior is not saved by his great might.

[33:17]  ¹ tn Heb “a lie [is] the horse for victory.”

[147:10]  ² tn Heb “he does not desire the strength of the horse, he does not take delight in the legs of the man.” Here “the horse” refers to the war horse used by ancient Near Eastern chariot forces, and “the man” refers to the warrior whose muscular legs epitomize his strength.

[76:6]  ³ tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.

[76:6]  ⁴ tn Or “chariot,” but even so the term is metonymic for the charioteer.

[76:6]  ⁵ tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.

[32:9]  ⁶ tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.

[32:9]  ⁷ tn Heb “like a horse, like a mule without understanding.”

[32:9]  ⁸ tn Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (’adiy) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם (lÿkhehem, “their jawbones”) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie (Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”

[20:7]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.