Mazmur 23:6
Konteks23:6 Surely your goodness and faithfulness 1 will pursue 2 me all my days, 3
and I will live in 4 the Lord’s house 5 for the rest of my life. 6
Mazmur 43:3
Konteks43:3 Reveal 7 your light 8 and your faithfulness!
They will lead me, 9
they will escort 10 me back to your holy hill, 11
and to the place where you live. 12
Mazmur 57:3
Konteks57:3 May he send help from heaven and deliver me 13
from my enemies who hurl insults! 14 (Selah)
May God send his loyal love and faithfulness!
Mazmur 61:7
Konteks61:7 May he reign 15 forever before God!
Decree that your loyal love and faithfulness should protect him. 16
Mazmur 85:10
Konteks85:10 Loyal love and faithfulness meet; 17
deliverance and peace greet each other with a kiss. 18
Ibrani 5:7
Konteks5:7 During his earthly life 19 Christ 20 offered 21 both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.
[23:6] 1 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
[23:6] 2 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
[23:6] 3 tn Heb “all the days of my life.”
[23:6] 4 tn The verb form וְשַׁבְתִּי (vÿshavtiy) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the
[23:6] 5 tn Heb “the house of the
[23:6] 6 tn The phrase אֹרֶךְ יָמִים (’orekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the
[43:3] 8 sn God’s deliverance is compared here to a light which will lead the psalmist back home to the Lord’s temple. Divine deliverance will in turn demonstrate the Lord’s faithfulness to his people.
[43:3] 9 tn Or “may they lead me.” The prefixed verbal forms here and in the next line may be taken as jussives.
[43:3] 11 sn In this context the Lord’s holy hill is Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 48:1; 87:1; Dan 9:16.
[43:3] 12 tn Or “to your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the
[57:3] 13 tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).
[57:3] 14 tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”
[61:7] 15 tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.
[61:7] 16 tn Heb “loyal love and faithfulness appoint, let them protect him.”
[85:10] 17 tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.
[85:10] 18 sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.
[5:7] 19 tn Grk “in the days of his flesh.”
[5:7] 20 tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.
[5:7] 21 tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.
