Mazmur 5:12

5:12 Certainly ¹  you reward ²  the godly, ³  Lord.

Like a shield you protect ⁴  them ⁵  in your good favor. ⁶ 

Mazmur 8:6

8:6 you appoint them to rule over your creation; ⁷ 

you have placed ⁸  everything under their authority, ⁹ 

Mazmur 18:29

18:29 Indeed, ¹⁰  with your help ¹¹  I can charge against ¹²  an army; ¹³ 

by my God’s power ¹⁴  I can jump over a wall. ¹⁵ 

Mazmur 21:11

21:11 Yes, ¹⁶  they intend to do you harm; ¹⁷ 

they dream up a scheme, ¹⁸  but they do not succeed. ¹⁹ 

Mazmur 22:16

22:16 Yes, ²⁰  wild dogs surround me –

a gang of evil men crowd around me;

like a lion they pin my hands and feet. ²¹ 

Mazmur 39:8

39:8 Deliver me from all my sins of rebellion!

Do not make me the object of fools’ insults!

Mazmur 60:3

60:3 You have made your people experience hard times; ²² 

you have made us drink intoxicating wine. ²³ 

Mazmur 69:12

69:12 Those who sit at the city gate gossip about me;

drunkards mock me in their songs. ²⁴ 

Mazmur 69:34

69:34 Let the heavens and the earth praise him,

along with the seas and everything that swims in them!

Mazmur 78:13

78:13 He divided the sea and led them across it;

he made the water stand in a heap.

Mazmur 83:1

Psalm 83 ²⁵ 

A song, a psalm of Asaph.

83:1 O God, do not be silent!

Do not ignore us! ²⁶  Do not be inactive, O God!

Mazmur 83:4

83:4 They say, “Come on, let’s annihilate them so they are no longer a nation! ²⁷ 

Then the name of Israel will be remembered no more.”

Mazmur 89:41

89:41 All who pass by ²⁸  have robbed him;

he has become an object of disdain to his neighbors.

Mazmur 119:128

119:128 For this reason I carefully follow all your precepts. ²⁹ 

I hate all deceitful actions. ³⁰ 

Mazmur 144:9

144:9 O God, I will sing a new song to you!

Accompanied by a ten-stringed instrument, I will sing praises to you,

Mazmur 147:20

147:20 He has not done so with any other nation;

they are not aware of his regulations.

Praise the Lord!

[5:12]  ¹ tn Or “For.”

[5:12]  ² tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.

[5:12]  ³ tn Or “innocent.” The singular form is used here in a collective or representative sense.

[5:12]  ⁴ tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.

[5:12]  ⁵ tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”

[5:12]  ⁶ tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.

[8:6]  ⁷ tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”

[8:6]  ⁸ tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).

[8:6]  ⁹ tn Heb “under his feet.”

[8:6]  sn Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.

[18:29]  ¹⁰ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[18:29]  ¹¹ tn Heb “by you.”

[18:29]  ¹² tn Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”

[18:29]  ¹³ tn More specifically, the noun גְּדוּד (gÿdud) refers to a raiding party or to a contingent of troops.

[18:29]  sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.

[18:29]  ¹⁴ tn Heb “and by my God.”

[18:29]  ¹⁵ sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.

[21:11]  ¹⁶ tn Or “for.”

[21:11]  ¹⁷ tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).

[21:11]  ¹⁸ sn See Ps 10:2.

[21:11]  ¹⁹ tn Heb “they lack ability.”

[22:16]  ²⁰ tn Or “for.”

[22:16]  ²¹ tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”

[60:3]  ²² tn Heb “you have caused your people to see [what is] hard.”

[60:3]  ²³ tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.

[69:12]  ²⁴ tn Heb “the mocking songs of the drinkers of beer.”

[83:1]  ²⁵ sn Psalm 83. The psalmist asks God to deliver Israel from the attacks of foreign nations. Recalling how God defeated Israel’s enemies in the days of Deborah and Gideon, he prays that the hostile nations would be humiliated.

[83:1]  ²⁶ tn Heb “do not be deaf.”

[83:4]  ²⁷ tn Heb “we will cause them to disappear from [being] a nation.”

[89:41]  ²⁸ tn Heb “all the passersby on the road.”

[119:128]  ²⁹ tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.

[119:128]  ³⁰ tn Heb “every false path.”