Psalms 4:3

4:3 Realize that¹ the Lord shows the godly special favor;²

the Lord responds³ when I cry out to him.

Psalms 5:2

5:2 Pay attention to my cry for help,

my king and my God,

for I am praying to you!

Psalms 9:5

9:5 You terrified the nations with your battle cry;⁴

you destroyed the wicked;⁵

you permanently wiped out all memory of them.⁶

Psalms 72:12

72:12 For he will rescue the needy⁷ when they cry out for help,

and the oppressed⁸ who have no defender.

Psalms 76:6

76:6 At the sound of your battle cry,⁹ O God of Jacob,

both rider¹⁰ and horse “fell asleep.”¹¹

Psalms 86:5

86:5 Certainly¹² O Lord, you are kind¹³ and forgiving,

and show great faithfulness to all who cry out to you.

Psalms 88:13

88:13 As for me, I cry out to you, O Lord;

in the morning my prayer confronts you.

Psalms 145:19

145:19 He satisfies the desire¹⁴ of his loyal followers;¹⁵

he hears their cry for help and delivers them.

¹tn Heb “and know that.”

²tn Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

³tn Heb “hears.”

⁴tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

⁵tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.

⁶tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).

⁷tn The singular is representative. The typical needy individual here represents the entire group.

⁸tn The singular is representative. The typical oppressed individual here represents the entire group.

⁹tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.

¹⁰tn Or “chariot,” but even so the term is metonymic for the charioteer.

¹¹tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.

¹²tn Or “for.”

¹³tn Heb “good.”

¹⁴tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.

¹⁵tn Heb “the desire of those who fear him, he does.”