Mazmur 19:12

19:12 Who can know all his errors? ¹ 

Please do not punish me for sins I am unaware of. ² 

Mazmur 22:6

22:6 But I ³  am a worm, ⁴  not a man; ⁵ 

people insult me and despise me. ⁶ 

Mazmur 62:2

62:2 He alone is my protector ⁷  and deliverer.

He is my refuge; ⁸  I will not be upended. ⁹ 

Mazmur 62:6

62:6 He alone is my protector ¹⁰  and deliverer.

He is my refuge; ¹¹  I will not be upended. ¹² 

Mazmur 91:2

91:2 I say this about the Lord, my shelter and my stronghold,

my God in whom I trust –

Mazmur 95:11

95:11 So I made a vow in my anger,

‘They will never enter into the resting place I had set aside for them.’” ¹³ 

Mazmur 111:1

Psalm 111 ¹⁴ 

111:1 Praise the Lord!

I will give thanks to the Lord with my whole heart,

in the assembly of the godly and the congregation.

Mazmur 119:110

119:110 The wicked lay a trap for me,

but I do not wander from your precepts.

Mazmur 119:149

119:149 Listen to me ¹⁵  because of ¹⁶  your loyal love!

O Lord, revive me, as you typically do! ¹⁷ 

[19:12]  ¹ tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.

[19:12]  ² tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.

[22:6]  ³ tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.

[22:6]  ⁴ tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ⁵ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ⁶ tn Heb “a reproach of man and despised by people.”

[62:2]  ⁷ tn Heb “my high rocky summit.”

[62:2]  ⁸ tn Or “my elevated place” (see Ps 18:2).

[62:2]  ⁹ tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[62:6]  ¹⁰ tn Heb “my high rocky summit.”

[62:6]  ¹¹ tn Or “my elevated place” (see Ps 18:2).

[62:6]  ¹² sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[95:11]  ¹³ tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).

[111:1]  ¹⁴ sn Psalm 111. The psalmist praises God for his marvelous deeds, especially the way in which he provides for and delivers his people. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.

[119:149]  ¹⁵ tn Heb “my voice.”

[119:149]  ¹⁶ tn Heb “according to.”

[119:149]  ¹⁷ tn Heb “according to your custom.”