Mazmur 9:10

9:10 Your loyal followers trust in you, ¹ 

for you, Lord, do not abandon those who seek your help. ² 

Mazmur 22:24

22:24 For he did not despise or detest the suffering ³  of the oppressed; ⁴ 

he did not ignore him; ⁵ 

when he cried out to him, he responded. ⁶ 

Mazmur 30:5

30:5 For his anger lasts only a brief moment,

and his good favor restores one’s life. ⁷ 

One may experience sorrow during the night,

but joy arrives in the morning. ⁸ 

Mazmur 31:7

31:7 I will be happy and rejoice in your faithfulness,

because you notice my pain

and you are aware of how distressed I am. ⁹ 

Mazmur 31:17

31:17 O Lord, do not let me be humiliated,

for I call out to you!

May evil men be humiliated!

May they go wailing to the grave! ¹⁰ 

Mazmur 54:3

54:3 For foreigners ¹¹  attack me; ¹² 

ruthless men, who do not respect God, seek my life. ¹³  (Selah)

Mazmur 56:13

56:13 when you deliver ¹⁴  my life from death.

You keep my feet from stumbling, ¹⁵ 

so that I might serve ¹⁶  God as I enjoy life. ¹⁷ 

Mazmur 84:11

84:11 For the Lord God is our sovereign protector. ¹⁸ 

The Lord bestows favor ¹⁹  and honor;

he withholds no good thing from those who have integrity. ²⁰ 

Mazmur 6:7

6:7 My eyes ²¹  grow dim ²²  from suffering;

they grow weak ²³  because of all my enemies. ²⁴ 

Mazmur 61:5

61:5 For you, O God, hear my vows;

you grant me the reward that belongs to your loyal followers. ²⁵ 

[9:10]  ¹ tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the Lord’s “name” means to be his follower, recognizing his authority and maintaining loyalty to him. See Ps 91:14, where “knowing” the Lord’s “name” is associated with loving him.

[9:10]  ² tn Heb “the ones who seek you.”

[22:24]  ³ tn Or “affliction”; or “need.”

[22:24]  ⁴ sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.

[22:24]  ⁵ tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).

[22:24]  ⁶ tn Heb “heard.”

[30:5]  ⁷ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ⁸ tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[31:7]  ⁹ tn Heb “you know the distresses of my life.”

[31:17]  ¹⁰ tn The verb יִדְּמוּ (yiddÿmu) is understood as a form of דָּמַם (damam, “wail, lament”). Another option is to take the verb from דָּמַם (“be quiet”; see BDB 198-99 s.v. I דָּמַם), in which case one might translate, “May they lie silent in the grave.”

[54:3]  ¹¹ tc Many medieval Hebrew mss read זֵדִים (zedim, “proud ones”) rather than זָרִים (zarim, “foreigners”). (No matter which reading one chooses as original, dalet-resh confusion accounts for the existence of the variant.) The term זֵדִים (“proud ones”) occurs in parallelism with עָרִיצִים (’aritsim, “violent ones”) in Ps 86:14 and Isa 13:11. However, זָרִים (zarim, “foreigners”) is parallel to עָרִיצִים (’aritsim, “violent ones”) in Isa 25:5; 29:5; Ezek 28:7; 31:12.

[54:3]  ¹² tn Heb “rise against me.”

[54:3]  ¹³ tn Heb “and ruthless ones seek my life, they do not set God in front of them.”

[56:13]  ¹⁴ tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the Lord intervened on the psalmist’s behalf. In this case one may translate, “for you have delivered.” Other options include taking the perfect as (3) generalizing (“for you deliver”) or (4) rhetorical (“for you will”).

[56:13]  ¹⁵ tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.

[56:13]  ¹⁶ tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.

[56:13]  ¹⁷ tn Heb “in the light of life.” The phrase is used here and in Job 33:30.

[84:11]  ¹⁸ tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

[84:11]  ¹⁹ tn Or “grace.”

[84:11]  ²⁰ tn Heb “he does not withhold good to those walking in integrity.”

[6:7]  ²¹ tn The Hebrew text has the singular “eye” here.

[6:7]  ²² tn Or perhaps, “are swollen.”

[6:7]  ²³ tn Or perhaps, “grow old.”

[6:7]  ²⁴ sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.

[61:5]  ²⁵ tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).