3:2 Many say about me,
“God will not deliver him.” 1 (Selah) 2
14:5 They are absolutely terrified, 3
for God defends the godly. 4
25:22 O God, rescue 5 Israel
from all their distress! 6
43:4 Then I will go 7 to the altar of God,
to the God who gives me ecstatic joy, 8
so that I express my thanks to you, 9 O God, my God, with a harp.
47:6 Sing to God! Sing!
Sing to our king! Sing!
50:6 The heavens declare his fairness, 10
for God is judge. 11 (Selah)
66:8 Praise 12 our God, you nations!
Loudly proclaim his praise! 13
66:19 However, God heard;
he listened to my prayer.
75:2 God says, 14
“At the appointed times, 15
I judge 16 fairly.
78:59 God heard and was angry;
he completely rejected Israel.
104:21 The lions roar for prey,
seeking their food from God. 17
115:2 Why should the nations say,
“Where is their God?”
115:3 Our God is in heaven!
He does whatever he pleases! 18
116:5 The Lord is merciful and fair;
our God is compassionate.
147:12 Extol the Lord, O Jerusalem!
Praise your God, O Zion!
1 tn Heb “there is no deliverance for him in God.”
2 sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.
3 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.
4 tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.
5 tn Or “redeem.”
6 tn Heb “his distresses.”
sn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.
7 tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”
8 tn Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
9 tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.
10 tn Or “justice.”
11 tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).
12 tn Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi).
13 tn Heb “cause the voice of his praise to be heard.”
14 tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.
15 tn Heb “when I take an appointed time.”
16 tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”
17 sn The lions’ roaring is viewed as a request for food from God.
18 sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3).