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Psalms 3:8


3:8 The Lord delivers; 1 

you show favor to your people. 2  (Selah)

Psalms 4:2


4:2 You men, 3  how long will you try to turn my honor into shame? 4 

How long 5  will you love what is worthless 6 

and search for what is deceptive? 7  (Selah)

Psalms 7:7


7:7 The countries are assembled all around you; 8 

take once more your rightful place over them! 9 

Psalms 22:22


22:22 I will declare your name to my countrymen! 10 

In the middle of the assembly I will praise you!

Psalms 31:5-6


31:5 Into your hand I entrust my life; 11 

you will rescue 12  me, O Lord, the faithful God.

31:6 I hate those who serve worthless idols, 13 

but I trust in the Lord.

Psalms 71:3


71:3 Be my protector and refuge, 14 

a stronghold where I can be safe! 15 

For you are my high ridge 16  and my stronghold.

1 tn Heb “to the Lord [is] deliverance.”

2 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).

3 tn Heb “sons of man.”

4 tn Heb “how long my honor to shame?”

5 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

6 tn Heb “emptiness.”

7 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.

8 tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”

9 tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.

10 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).

11 tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

12 tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

13 tn Heb “the ones who observe vain things of falsehood.” See Jonah 2:9.

14 tc Heb “become for me a rocky summit of a dwelling place.” The Hebrew term מָעוֹן (maon, “dwelling place”) should probably be emended to מָעוֹז (maoz, “refuge”; see Ps 31:2).

15 tc Heb “to enter continually, you commanded to deliver me.” The Hebrew phrase לָבוֹא תָּמִיד צִוִּיתָ (lavotamid tsivvita, “to enter continually, you commanded”) should be emended to לְבֵית מְצוּדוֹת (lÿvet mÿtsudot, “a house of strongholds”; see Ps 31:2).

16 sn You are my high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.

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