Psalms 20:7

20:7 Some trust in chariots and others in horses, ¹ 

but we ²  depend on ³  the Lord our God.

Psalms 73:12

73:12 Take a good look! This is what the wicked are like, ⁴ 

those who always have it so easy and get richer and richer. ⁵ 

Psalms 107:43

107:43 Whoever is wise, let him take note of these things!

Let them consider the Lord’s acts of loyal love!

Psalms 50:21

50:21 When you did these things, I was silent, ⁶ 

so you thought I was exactly like you. ⁷ 

But now I will condemn ⁸  you

and state my case against you! ⁹ 

Psalms 15:5

15:5 He does not charge interest when he lends his money. ¹⁰ 

He does not take bribes to testify against the innocent. ¹¹ 

The one who lives like this ¹²  will never be upended.

Psalms 42:4

42:4 I will remember and weep! ¹³ 

For I was once walking along with the great throng to the temple of God,

shouting and giving thanks along with the crowd as we celebrated the holy festival. ¹⁴ 

Psalms 126:2

126:2 At that time we laughed loudly

and shouted for joy. ¹⁵ 

At that time the nations said, ¹⁶ 

“The Lord has accomplished great things for these people.”

[20:7]  ¹ tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.

[20:7]  ² tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.

[20:7]  ³ tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him.

[73:12]  ⁴ tn Heb “Look, these [are] the wicked.”

[73:12]  ⁵ tn Heb “the ones who are always at ease [who] increase wealth.”

[50:21]  ⁷ tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

[50:21]  ⁸ tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

[50:21]  ⁹ tn Or “rebuke” (see v. 8).

[50:21]  ¹⁰ tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

[15:5]  ¹⁰ sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.

[15:5]  ¹¹ tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.

[15:5]  ¹² tn Heb “does these things.”

[42:4]  ¹³ tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).

[42:4]  ¹⁴ tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.

[126:2]  ¹⁶ tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”

[126:2]  ¹⁷ tn Heb “they said among the nations.”