Mazmur 66:9

66:9 He preserves our lives ¹ 

and does not allow our feet to slip.

Mazmur 96:7

96:7 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

Mazmur 119:4

119:4 You demand that your precepts

be carefully kept. ² 

Mazmur 119:35

119:35 Guide me ³  in the path of your commands,

for I delight to walk in it. ⁴ 

Mazmur 120:3

120:3 How will he severely punish you,

you deceptive talker? ⁵ 

Mazmur 121:3

121:3 May he not allow your foot to slip!

May your protector ⁶  not sleep! ⁷ 

Mazmur 147:4

147:4 He counts the number of the stars;

he names all of them.

[66:9]  ¹ tn Heb “the one who places our soul in life.”

[119:4]  ² tn Heb “you, you commanded your precepts, to keep, very much.”

[119:35]  ³ tn Or “make me walk.”

[119:35]  ⁴ tn Heb “for in it I delight.”

[120:3]  ⁵ tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The Lord is the understood subject of the verbs “give” and “add.” The second part of the question echoes a standard curse formula, “thus the Lord/God will do … and thus he will add” (see Ruth 1:17; 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9, 35; 19:13; 1 Kgs 2:23; 2 Kgs 6:31).

[121:3]  ⁶ tn Heb “the one who guards you.”

[121:3]  ⁷ tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.