Though you probe my heart and examine me at night, though you test me, you will find nothing; I have resolved that my mouth will not sin.
You have tried my heart; You have visited me by night; You have tested me and You find nothing; I have purposed that my mouth will not transgress.
You have tested my thoughts and examined my heart in the night. You have scrutinized me and found nothing amiss, for I am determined not to sin in what I say.
Go ahead, examine me from inside out, surprise me in the middle of the night--You'll find I'm just what I say I am. My words don't run loose.
You have put my heart to the test, searching me in the night; you have put me to the test and seen no evil purpose in me; I will keep my mouth from sin.
If you try my heart, if you visit me by night, if you test me, you will find no wickedness in me; my mouth does not transgress.
You have tested my heart; You have visited me in the night; You have tried me and have found nothing; I have purposed that my mouth shall not transgress.
|NET © [draft] ITL|
|NET © Notes||
1 tn Heb “you tested my heart.”
2 tn Heb “you visited [at] night.”
3 tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.