Psalms 79:9

79:9 Help us, O God, our deliverer!

For the sake of your glorious reputation, ¹  rescue us!

Forgive our sins for the sake of your reputation! ² 

Psalms 89:3

89:3 The Lord said, ³ 

“I have made a covenant with my chosen one;

I have made a promise on oath to David, my servant:

Psalms 89:7

89:7 a God who is honored ⁴  in the great angelic assembly, ⁵ 

and more awesome than ⁶  all who surround him?

Psalms 89:19

89:19 Then you ⁷  spoke through a vision to your faithful followers ⁸  and said:

“I have energized a warrior; ⁹ 

I have raised up a young man ¹⁰  from the people.

Psalms 85:4

85:4 Restore us, O God our deliverer!

Do not be displeased with us! ¹¹ 

Psalms 90:13

90:13 Turn back toward us, O Lord!

How long must this suffering last? ¹² 

Have pity on your servants! ¹³ 

Lamentations 3:31-32

כ (Kaf)

3:31 For the Lord ¹⁴  will not

reject us forever. ¹⁵ 

3:32 Though he causes us ¹⁶  grief, he then has compassion on us ¹⁷ 

according to the abundance of his loyal kindness. ¹⁸ 

Zechariah 10:6

10:6 “I (says the Lord) will strengthen the kingdom ¹⁹  of Judah and deliver the people of Joseph ²⁰  and will bring them back ²¹  because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them.

[79:9]  ¹ tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.

[79:9]  ² tn Heb “your name.”

[89:3]  ³ tn The words “the Lord said” are supplied in the translation for clarification. It is clear that the words of vv. 3-4 are spoken by the Lord, in contrast to vv. 1-2, which are spoken by the psalmist.

[89:7]  ⁴ tn Heb “feared.”

[89:7]  ⁵ tn Heb “in the great assembly of the holy ones.”

[89:7]  ⁶ tn Or perhaps “feared by.”

[89:19]  ⁷ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ⁸ tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ⁹ tn Heb “I have placed help upon a warrior.”

[89:19]  ¹⁰ tn Or perhaps “a chosen one.”

[85:4]  ¹¹ tn Heb “break your displeasure with us.” Some prefer to emend הָפֵר (hafer, “break”) to הָסֵר (haser, “turn aside”).

[90:13]  ¹² tn Heb “Return, O Lord! How long?”

[90:13]  ¹³ tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (’al) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.

[3:31]  ¹⁴ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[3:31]  ¹⁵ tn The verse is unusually short and something unrecoverable may be missing.

[3:32]  ¹⁶ tn Heb “Although he has caused grief.” The word “us” is added in the translation.

[3:32]  ¹⁷ tn Heb “He will have compassion.” The words “on us” are added in the translation.

[3:32]  ¹⁸ tc The Kethib preserves the singular form חַסְדּוֹ (khasdo, “his kindness”), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form חֲסָדָיו (khasadayv, “his kindnesses”) which is reflected in the Latin Vulgate.

[10:6]  ¹⁹ tn Heb “the house.”

[10:6]  ²⁰ tn Or “the kingdom of Israel”; Heb “the house of Joseph.”

[10:6]  ²¹ tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).