Mazmur 20:6

20:6 Now I am sure ¹  that the Lord will deliver ²  his chosen king; ³ 

he will intervene for him ⁴  from his holy heavenly temple, ⁵ 

and display his mighty ability to deliver. ⁶ 

Mazmur 73:28

73:28 But as for me, God’s presence is all I need. ⁷ 

I have made the sovereign Lord my shelter,

as ⁸  I declare all the things you have done.

Mazmur 99:8

99:8 O Lord our God, you answered them.

They found you to be a forgiving God,

but also one who punished their sinful deeds. ⁹ 

Mazmur 106:7

106:7 Our ancestors in Egypt failed to appreciate your miraculous deeds,

they failed to remember your many acts of loyal love,

and they rebelled at the sea, by the Red Sea. ¹⁰ 

[20:6]  ¹ tn Or “know.”

[20:6]  sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.

[20:6]  ² tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the Lord typically delivers the king.

[20:6]  ³ tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.

[20:6]  ⁴ tn Heb “he will answer him.”

[20:6]  ⁵ tn Heb “from his holy heavens.”

[20:6]  ⁶ tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).

[73:28]  ⁷ tn Heb “but as for me, the nearness of God for me [is] good.”

[73:28]  ⁸ tn The infinitive construct with -לְ (lÿ) is understood here as indicating an attendant circumstance. Another option is to take it as indicating purpose (“so that I might declare”) or result (“with the result that I declare”).

[99:8]  ⁹ tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).

[106:7]  ¹⁰ tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

[106:7]  sn They rebelled. The psalmist recalls the people’s complaint recorded in Exod 14:12.