13:5 But I 1 trust in your faithfulness.
May I rejoice because of your deliverance! 2
22:4 In you our ancestors 3 trusted;
they trusted in you 4 and you rescued them.
56:3 When 5 I am afraid,
I trust in you.
56:4 In God – I boast in his promise 6 –
in God I trust, I am not afraid.
What can mere men 7 do to me? 8
118:6 The Lord is on my side, 9 I am not afraid!
What can people do to me? 10
118:7 The Lord is on my side 11 as my helper. 12
I look in triumph on those who hate me.
118:8 It is better to take shelter 13 in the Lord
than to trust in people.
118:9 It is better to take shelter in the Lord
than to trust in princes.
118:13 “You aggressively attacked me 14 and tried to knock me down, 15
but the Lord helped me.
118:14 The Lord gives me strength and protects me; 16
he has become my deliverer.” 17
118:15 They celebrate deliverance in the tents of the godly. 18
The Lord’s right hand conquers, 19
1 tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.
2 tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.
3 tn Heb “fathers.”
4 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
5 tn Heb “[in] a day.”
6 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.
7 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.
8 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
9 tn Heb “for me.”
10 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.
11 tn Heb “for me.”
12 tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.
13 tn “Taking shelter” in the
14 tn Heb “pushing, you pushed me.” The infinitive absolute emphasizes the following verbal idea. The psalmist appears to address the nations as if they were an individual enemy. Some find this problematic and emend the verb form (which is a Qal perfect second masculine singular with a first person singular suffix) to נִדְחֵיתִי (nidkheti), a Niphal perfect first common singular, “I was pushed.”
15 tn Heb “to fall,” i.e., “that [I] might fall.”
16 tn Heb “my strength and protection [is] the
17 tn Or “salvation.”
18 tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”
19 tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).