Mazmur 18:39

18:39 You give me strength ¹  for battle;

you make my foes kneel before me. ² 

Mazmur 23:5

23:5 You prepare a feast before me ³ 

in plain sight of my enemies.

You refresh ⁴  my head with oil;

my cup is completely full. ⁵ 

Mazmur 45:12

45:12 Rich people from Tyre ⁶ 

will seek your favor by bringing a gift. ⁷ 

Mazmur 65:11

65:11 You crown the year with your good blessings, ⁸ 

and you leave abundance in your wake. ⁹ 

Mazmur 89:39

89:39 You have repudiated ¹⁰  your covenant with your servant; ¹¹ 

you have thrown his crown to the ground. ¹² 

Mazmur 90:14

90:14 Satisfy us in the morning ¹³  with your loyal love!

Then we will shout for joy and be happy ¹⁴  all our days!

Mazmur 108:6

108:6 Deliver by your power ¹⁵  and answer me,

so that the ones you love may be safe. ¹⁶ 

Mazmur 119:10

119:10 With all my heart I seek you.

Do not allow me to stray from your commands!

Mazmur 149:4

149:4 For the Lord takes delight in his people;

he exalts the oppressed by delivering them. ¹⁷ 

[18:39]  ¹ tn Heb “clothed me.” See v. 32.

[18:39]  ² tn Heb “you make those who rise against me kneel beneath me.”

[18:39]  sn My foes kneel before me. For ancient Near Eastern parallels, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 268.

[23:5]  ³ sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.

[23:5]  ⁴ tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.

[23:5]  ⁵ tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.

[45:12]  ⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[45:12]  ⁷ tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).

[65:11]  ⁸ tn Heb “your good,” which refers here to agricultural blessings.

[65:11]  ⁹ tn Heb “and your paths drip with abundance.”

[89:39]  ¹⁰ tn The Hebrew verb appears only here and in Lam 2:7.

[89:39]  ¹¹ tn Heb “the covenant of your servant.”

[89:39]  ¹² tn Heb “you dishonor [or “desecrate”] on the ground his crown.”

[90:14]  ¹³ sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).

[90:14]  ¹⁴ tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result.

[108:6]  ¹⁵ tn Heb “right hand.”

[108:6]  ¹⁶ tn Or “may be rescued.” The lines are actually reversed in the Hebrew text: “So that the ones you love may be rescued, deliver by your power and answer me.”

[149:4]  ¹⁷ tn Heb “he honors the oppressed [with] deliverance.”