Mazmur 119:132

119:132 Turn toward me and extend mercy to me,

as you typically do to your loyal followers. ¹ 

Mazmur 119:153

ר (Resh)

119:153 See my pain and rescue me!

For I do not forget your law.

Mazmur 119:1

Psalm 119 ² 

א (Alef)

119:1 How blessed are those whose actions are blameless, ³ 

who obey ⁴  the law of the Lord.

1 Samuel 1:11

1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion ⁵  on the suffering of your female servant, ⁶  remembering me and not forgetting your servant, and give a male child ⁷  to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” ⁸ 

1 Samuel 1:2

1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.

1 Samuel 16:12

16:12 So Jesse had him brought in. ⁹  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!”

Ratapan 5:1

The People of Jerusalem Pray:

5:1 ¹⁰ O Lord, reflect on ¹¹  what has happened to us;

consider ¹²  and look at ¹³  our disgrace.

Lukas 1:25

1:25 “This is what ¹⁴  the Lord has done for me at the time ¹⁵  when he has been gracious to me, ¹⁶  to take away my disgrace ¹⁷  among people.” ¹⁸ 

[119:132]  ¹ tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the Lord’s loyal followers. See Pss 5:11; 69:36; Isa 56:6.

[119:1]  ² sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

[119:1]  ³ tn Heb “[Oh] the happiness of those who are blameless of way.”

[119:1]  ⁴ tn Heb “walk in.”

[1:11]  ⁵ tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.

[1:11]  ⁶ tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.

[1:11]  ⁷ tn Heb “seed of men.”

[1:11]  ⁸ tn Heb “a razor will not go up upon his head.”

[16:12]  ⁹ tn Heb “and he sent and brought him.”

[5:1]  ¹⁰ sn The speaking voice is now that of a choir singing the community’s lament in the first person plural. The poem is not an alphabetic acrostic like the preceding chapters but has 22 verses, the same as the number of letters in the Hebrew alphabet.

[5:1]  ¹¹ tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although often used of recollection of past events, זָכַר (zakhar, “to remember”) can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5), hence “reflect on,” the most appropriate nuance here. Verses 1-6 describe the present plight of Jerusalem. The parallel requests הַבֵּיט וּרְאֵה (habbet urÿ’eh, “Look and see!”) have a present-time orientation as well. See also 2:1; 3:19-20.

[5:1]  ¹² tn Heb “Look!” Although often used in reference to visual perception, נָבַט (navat, “to look”) can also refer to cognitive consideration and mental attention shown to a situation: “to regard” (e.g., 1 Sam 16:7; 2 Kgs 3:14), “to pay attention to, consider” (e.g., Isa 22:8; Isa 51:1, 2).

[5:1]  ¹³ tn Although normally used in reference to visual sight, רָאָה (ra’ah) is often used in reference to cognitive processes and mental observation. See the note on “Consider” at 2:20.

[1:25]  ¹⁴ tn Grk “Thus.”

[1:25]  ¹⁵ tn Grk “in the days.”

[1:25]  ¹⁶ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁷ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ¹⁸ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.