Mazmur 16:1

Psalm 16 ¹ 

A prayer ²  of David.

16:1 Protect me, O God, for I have taken shelter in you. ³ 

Mazmur 25:21

25:21 May integrity and godliness protect me,

for I rely on you!

Mazmur 33:9

33:9 For he spoke, and it ⁴  came into existence,

he issued the decree, ⁵  and it stood firm.

Mazmur 37:2

37:2 For they will quickly dry up like grass,

and wither away like plants. ⁶ 

Mazmur 71:10

71:10 For my enemies talk about me;

those waiting for a chance to kill me plot my demise. ⁷ 

Mazmur 73:3

73:3 For I envied those who are proud,

as I observed ⁸  the prosperity ⁹  of the wicked.

Mazmur 86:10

86:10 For you are great and do amazing things.

You alone are God.

Mazmur 95:3

95:3 For the Lord is a great God,

a great king who is superior to ¹⁰  all gods.

Mazmur 116:7

116:7 Rest once more, my soul, ¹¹ 

for the Lord has vindicated you. ¹² 

Mazmur 119:22

119:22 Spare me ¹³  shame and humiliation,

for I observe your rules.

Mazmur 119:171

119:171 May praise flow freely from my lips,

for you teach me your statutes.

Mazmur 132:13

132:13 Certainly ¹⁴  the Lord has chosen Zion;

he decided to make it his home. ¹⁵ 

[16:1]  ¹ sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.

[16:1]  ² tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[16:1]  ³ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).

[16:1]  sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[33:9]  ⁴ tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).

[33:9]  ⁵ tn Heb “he commanded.”

[37:2]  ⁶ tn Heb “like green vegetation.”

[71:10]  ⁷ tn Heb “those who watch for my life consult together.”

[73:3]  ⁸ tn The imperfect verbal form here depicts the action as continuing in a past time frame.

[73:3]  ⁹ tn Heb “peace” (שָׁלוֹם, shalom).

[95:3]  ¹⁰ tn Heb “above.”

[116:7]  ¹¹ tn Heb “return, my soul, to your place of rest.”

[116:7]  ¹² tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense (cf. Ps 13:5).

[119:22]  ¹³ tn Heb “roll away from upon me.” Some derive the imperatival form גַּל (gal) from גָּלָה (galah, “uncover,” as in v. 18), but here the form is from גָּלַל (galal, “roll”; see Josh 5:9, where חֶרְפָּה [kherpah, “shame; reproach”] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPs^a), emend the form to גֹּל (gol).

[132:13]  ¹⁴ tn Or “for.”

[132:13]  ¹⁵ tn Heb “he desired it for his dwelling place.”