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 35:1

Psalm 35 ⁴ 

By David.

35:1 O Lord, fight ⁵  those who fight with me!

Attack those who attack me!

Mazmur 35:9

35:9 Then I will rejoice in the Lord

and be happy because of his deliverance. ⁶ 

Mazmur 78:41

78:41 They again challenged God, ⁷ 

and offended ⁸  the Holy One of Israel. ⁹ 

Mazmur 87:3

87:3 People say wonderful things about you, ¹⁰ 

O city of God. (Selah)

Mazmur 94:13

94:13 in order to protect him from times of trouble, ¹¹ 

until the wicked are destroyed. ¹² 

Mazmur 102:5

102:5 Because of the anxiety that makes me groan,

my bones protrude from my skin. ¹³ 

Mazmur 113:2

113:2 May the Lord’s name be praised

now and forevermore!

Mazmur 113:8

113:8 that he might seat him with princes,

with the princes of his people.

Mazmur 119:39

119:39 Take away the insults that I dread! ¹⁴ 

Indeed, ¹⁵  your regulations are good.

Mazmur 119:123

119:123 My eyes grow tired as I wait for your deliverance, ¹⁶ 

for your reliable promise to be fulfilled. ¹⁷ 

Mazmur 124:8

124:8 Our deliverer is the Lord, ¹⁸ 

the Creator ¹⁹  of heaven and earth.

Mazmur 141:10

141:10 Let the wicked fall ²⁰  into their ²¹  own nets,

while I escape. ²² 

[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).

[35:1]  ⁴ sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.

[35:1]  ⁵ tn Or “contend.”

[35:9]  ⁶ tn Heb “then my soul will rejoice in the Lord and be happy in his deliverance.”

[78:41]  ⁷ tn Heb “and they returned and tested God.” The Hebrew verb שׁוּב (shuv, “to return”) is used here in an adverbial sense to indicate that an earlier action was repeated.

[78:41]  ⁸ tn Or “wounded, hurt.” The verb occurs only here in the OT.

[78:41]  ⁹ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

[87:3]  ¹⁰ tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.”

[94:13]  ¹¹ tn Heb “to give him rest from the days of trouble.”

[94:13]  ¹² tn Heb “until a pit is dug for the wicked.”

[102:5]  ¹³ tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated – he is turned to “skin and bones,” so to speak.

[119:39]  ¹⁴ tn Heb “my reproach that I fear.”

[119:39]  ¹⁵ tn Or “for.”

[119:123]  ¹⁶ tn Heb “my eyes fail for your deliverance.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See the similar phrase in v. 82.

[119:123]  ¹⁷ tn Heb “and for the word of your faithfulness.”

[124:8]  ¹⁸ tn Heb “our help [is] in the name of the Lord.”

[124:8]  ¹⁹ tn Or “Maker.”

[141:10]  ²⁰ tn The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, “the wicked will fall.”

[141:10]  ²¹ tn Heb “his.”

[141:10]  ²² tn Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד (yakhad) with the preceding line, “let the wicked fall together into their own nets.”