Mazmur 4:5

4:5 Offer the prescribed sacrifices ¹ 

and trust in the Lord! ² 

Mazmur 8:7

8:7 including all the sheep and cattle,

as well as the wild animals, ³ 

Mazmur 38:22

38:22 Hurry and help me, ⁴  O Lord, my deliverer!

Mazmur 89:44

89:44 You have brought to an end his splendor, ⁵ 

and have knocked ⁶  his throne to the ground.

Mazmur 89:52

89:52 ⁷ The Lord deserves praise ⁸  forevermore!

We agree! We agree! ⁹ 

Mazmur 108:2

108:2 Awake, O stringed instrument and harp!

I will wake up at dawn! ¹⁰ 

Mazmur 12:5

12:5 “Because of the violence done to the oppressed, ¹¹ 

because of the painful cries ¹²  of the needy,

I will spring into action,” ¹³  says the Lord.

“I will provide the safety they so desperately desire.” ¹⁴ 

Mazmur 42:6

42:6 I am depressed, ¹⁵ 

so I will pray to you while I am trapped here in the region of the upper Jordan, ¹⁶ 

from Hermon, ¹⁷  from Mount Mizar. ¹⁸ 

[4:5]  ¹ tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.

[4:5]  ² sn Trust in the Lord. The psalmist urges his enemies to make peace with God and become his followers.

[8:7]  ³ tn Heb “and also the beasts of the field.”

[38:22]  ⁴ tn Heb “hurry to my help.” See Ps 22:19.

[89:44]  ⁵ tc The Hebrew text appears to read, “you have brought to an end from his splendor,” but the form מִטְּהָרוֹ (mittÿharo) should be slightly emended (the daghesh should be removed from the tet [ת]) and read simply “his splendor” (the initial mem [מ] is not the preposition, but a nominal prefix).

[89:44]  ⁶ tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.

[89:52]  ⁷ sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).

[89:52]  ⁸ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[89:52]  ⁹ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”

[108:2]  ¹⁰ tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.

[12:5]  ¹¹ tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.

[12:5]  ¹² tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).

[12:5]  ¹³ tn Heb “I will rise up.”

[12:5]  ¹⁴ tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the Lord would be promising protection to those who have the courage to support the oppressed in the court of law. However, the first part of the verse focuses on the oppressed, not their advocates.

[42:6]  ¹⁵ tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.

[42:6]  ¹⁶ tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.

[42:6]  ¹⁷ tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.

[42:6]  ¹⁸ tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.