Mazmur 52:9

52:9 I will continually ¹  thank you when ²  you execute judgment; ³ 

I will rely ⁴  on you, ⁵  for your loyal followers know you are good. ⁶ 

Mazmur 57:3

57:3 May he send help from heaven and deliver me ⁷ 

from my enemies who hurl insults! ⁸  (Selah)

May God send his loyal love and faithfulness!

Mazmur 61:5

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

you grant me the reward that belongs to your loyal followers. ⁹ 

Mazmur 86:17

86:17 Show me evidence of your favor! ¹⁰ 

Then those who hate me will see it and be ashamed, ¹¹ 

for you, O Lord, will help me and comfort me. ¹² 

Mazmur 100:3

100:3 Acknowledge that the Lord is God!

He made us and we belong to him; ¹³ 

we are his people, the sheep of his pasture.

Mazmur 106:47

106:47 Deliver us, O Lord, our God!

Gather us from among the nations!

Then we will give thanks ¹⁴  to your holy name,

and boast about your praiseworthy deeds. ¹⁵ 

[52:9]  ¹ tn Or, hyperbolically, “forever.”

[52:9]  ² tn Or “for.”

[52:9]  ³ tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.

[52:9]  ⁴ tn Or “wait.”

[52:9]  ⁵ tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.

[52:9]  ⁶ tn Heb “for it is good in front of your loyal followers.”

[57:3]  ⁷ 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]  ⁸ 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.”

[61:5]  ⁹ 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).

[86:17]  ¹⁰ tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.

[86:17]  ¹¹ tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.

[86:17]  ¹² tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the Lord will be followed by his intervention. Another option is to understand the forms as future perfects (“for you, O Lord, will have helped me and comforted me”).

[100:3]  ¹³ tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.

[106:47]  ¹⁴ tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.

[106:47]  ¹⁵ tn Heb “to boast in your praise.”