Mazmur 5:7

5:7 But as for me, ¹  because of your great faithfulness I will enter your house; ² 

I will bow down toward your holy temple as I worship you. ³ 

Mazmur 17:7

17:7 Accomplish awesome, faithful deeds, ⁴ 

you who powerfully deliver those who look to you for protection from their enemies. ⁵ 

Mazmur 18:35

18:35 You give me your protective shield; ⁶ 

your right hand supports me; ⁷ 

your willingness to help ⁸  enables me to prevail. ⁹ 

Mazmur 18:50

18:50 He ¹⁰  gives his chosen king magnificent victories; ¹¹ 

he is faithful ¹²  to his chosen ruler, ¹³ 

to David and his descendants ¹⁴  forever.” ¹⁵ 

Mazmur 30:5

30:5 For his anger lasts only a brief moment,

and his good favor restores one’s life. ¹⁶ 

One may experience sorrow during the night,

but joy arrives in the morning. ¹⁷ 

Mazmur 31:7

31:7 I will be happy and rejoice in your faithfulness,

because you notice my pain

and you are aware of how distressed I am. ¹⁸ 

Mazmur 42:8

42:8 By day the Lord decrees his loyal love, ¹⁹ 

and by night he gives me a song, ²⁰ 

a prayer ²¹  to the living God.

Mazmur 57:3

57:3 May he send help from heaven and deliver me ²² 

from my enemies who hurl insults! ²³  (Selah)

May God send his loyal love and faithfulness!

Mazmur 67:1

Psalm 67 ²⁴ 

For the music director; to be accompanied by stringed instruments; a psalm, a song.

67:1 May God show us his favor ²⁵  and bless us! ²⁶ 

May he smile on us! ²⁷  (Selah)

Mazmur 89:49

89:49 Where are your earlier faithful deeds, ²⁸  O Lord, ²⁹ 

the ones performed in accordance with your reliable oath to David? ³⁰ 

Mazmur 103:17

103:17 But the Lord continually shows loyal love to his faithful followers, ³¹ 

and is faithful to their descendants, ³² 

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. ³³ 

Mazmur 143:8

143:8 May I hear about your loyal love in the morning, ³⁴ 

for I trust in you.

Show me the way I should go, ³⁵ 

because I long for you. ³⁶ 

Mazmur 144:2

144:2 who loves me ³⁷  and is my stronghold,

my refuge ³⁸  and my deliverer,

my shield and the one in whom I take shelter,

who makes nations submit to me. ³⁹ 

[5:7]  ¹ sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.

[5:7]  ² sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).

[5:7]  ³ tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”

[17:7]  ⁴ tn Heb “Set apart faithful acts.”

[17:7]  ⁵ tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.

[17:7]  sn Those who look to you for protection from their enemies. “Seeking 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).

[18:35]  ⁶ tn Heb “and you give to me the shield of your deliverance.”

[18:35]  sn You give me your protective shield. Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.

[18:35]  ⁷ tc 2 Sam 22:36 omits this line, perhaps due to homoioarcton. A scribe’s eye may have jumped from the vav (ו) prefixed to “your right hand” to the vav prefixed to the following “and your answer,” causing the copyist to omit by accident the intervening words (“your right hand supports me and”).

[18:35]  ⁸ tn The MT of Ps 18:35 appears to read, “your condescension,” apparently referring to God’s willingness to intervene (cf. NIV “you stoop down”). However, the noun עֲנָוָה (’anavah) elsewhere means “humility” and is used only here of God. The form עַנְוַתְךָ (’anvatÿkha) may be a fully written form of the suffixed infinitive construct of עָנָה (’anah, “to answer”; a defectively written form of the infinitive appears in 2 Sam 22:36). In this case the psalmist refers to God’s willingness to answer his prayer; one might translate, “your favorable response.”

[18:35]  ⁹ tn Heb “makes me great.”

[18:50]  ¹⁰ tn Or “the one who.”

[18:50]  ¹¹ tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.

[18:50]  ¹² tn Heb “[the one who] does loyalty.”

[18:50]  ¹³ tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.

[18:50]  ¹⁴ tn Or “offspring”; Heb “seed.”

[18:50]  ¹⁵ sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.

[30:5]  ¹⁶ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ¹⁷ tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[31:7]  ¹⁸ tn Heb “you know the distresses of my life.”

[42:8]  ¹⁹ sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord”).

[42:8]  ²⁰ tn Heb “his song [is] with me.”

[42:8]  ²¹ tc A few medieval Hebrew mss read תְּהִלָּה (tÿhillah, “praise”) instead of תְּפִלָּה (tÿfillah, “prayer”).

[57:3]  ²² tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).

[57:3]  ²³ tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”

[67:1]  ²⁴ sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.

[67:1]  ²⁵ tn Or “have mercy on us.”

[67:1]  ²⁶ tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.

[67:1]  ²⁷ tn Heb “may he cause his face to shine with us.”

[89:49]  ²⁸ sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.

[89:49]  ²⁹ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

[89:49]  ³⁰ tn Heb “[which] you swore on oath to David by your faithfulness.”

[103:17]  ³¹ tn Heb “but the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.”

[103:17]  ³² tn Heb “and his righteousness to sons of sons.”

[106:7]  ³³ 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.

[143:8]  ³⁴ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

[143:8]  sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

[143:8]  ³⁵ sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

[143:8]  ³⁶ tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).

[144:2]  ³⁷ tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).

[144:2]  ³⁸ tn Or “my elevated place.”

[144:2]  ³⁹ tn Heb “the one who subdues nations beneath me.”