Mazmur 23:3

23:3 He restores my strength. ¹ 

He leads me down ²  the right paths ³ 

for the sake of his reputation. ⁴ 

Mazmur 50:11

50:11 I keep track of ⁵  every bird in the hills,

and the insects ⁶  of the field are mine.

Mazmur 50:15

50:15 Pray to me when you are in trouble! ⁷ 

I will deliver you, and you will honor me!” ⁸ 

Mazmur 74:10

74:10 How long, O God, will the adversary hurl insults?

Will the enemy blaspheme your name forever?

Mazmur 78:12

78:12 He did amazing things in the sight of their ancestors,

in the land of Egypt, in the region of Zoan. ⁹ 

Mazmur 103:18

103:18 to those who keep his covenant,

who are careful to obey his commands. ¹⁰ 

Mazmur 119:34

119:34 Give me understanding so that I might observe your law,

and keep it with all my heart. ¹¹ 

Mazmur 119:41

ו (Vav)

119:41 May I experience your loyal love, ¹²  O Lord,

and your deliverance, ¹³  as you promised. ¹⁴ 

Mazmur 119:72

119:72 The law you have revealed is more important to me

than thousands of pieces of gold and silver. ¹⁵ 

Mazmur 119:76

119:76 May your loyal love console me,

as you promised your servant. ¹⁶ 

Mazmur 139:18

139:18 If I tried to count them,

they would outnumber the grains of sand.

Even if I finished counting them,

I would still have to contend with you. ¹⁷ 

Mazmur 141:7

141:7 As when one plows and breaks up the soil, ¹⁸ 

so our bones are scattered at the mouth of Sheol.

Mazmur 144:13

144:13 Our storehouses ¹⁹  will be full,

providing all kinds of food. ²⁰ 

Our sheep will multiply by the thousands

and fill ²¹  our pastures. ²² 

[23:3]  ¹ tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. 4 נֶפֶשׁ.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”

[23:3]  ² tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yÿshovev] and יַנְחֵנִי [yakheniy]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.

[23:3]  ³ tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (ma’ggÿley, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e. ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.

[23:3]  ⁴ tn The Hebrew term שֶׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lÿma’an shÿmo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.

[50:11]  ⁵ tn Heb “I know.”

[50:11]  ⁶ tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.

[50:15]  ⁷ tn Heb “call [to] me in a day of trouble.”

[50:15]  ⁸ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

[78:12]  ⁹ sn The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22; Isa 19:11, 13; 30:4; Ezek 30:14).

[103:18]  ¹⁰ tn Heb “to those who remember his precepts to do them.”

[119:34]  ¹¹ tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.

[119:41]  ¹² tn Heb “and may your loyal love come to me.”

[119:41]  ¹³ tn Or “salvation” (so many English versions).

[119:41]  ¹⁴ tn Heb “according to your word.”

[119:72]  ¹⁵ tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”

[119:76]  ¹⁶ tn Heb “according to your word to your servant.”

[139:18]  ¹⁷ tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.

[141:7]  ¹⁸ tn Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.

[144:13]  ¹⁹ tn The Hebrew noun occurs only here.

[144:13]  ²⁰ tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ’al mazon, “food upon food”).

[144:13]  ²¹ tn Heb “they are innumerable.”

[144:13]  ²² tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).