Discovery BoxPsalms 14:6 
Context14:6 You want to humiliate the oppressed, 1
even though 2 the Lord is their 3 shelter.
Psalms 18:34
Context18:34 He trains my hands for battle; 4
my arms can bend even the strongest bow. 5
Psalms 27:10
Context27:10 Even if my father and mother abandoned me, 6
the Lord would take me in. 7
Psalms 37:24
Context37:24 Even if 8 he trips, he will not fall headlong, 9
for the Lord holds 10 his hand.
Psalms 83:8
Context83:8 Even Assyria has allied with them,
lending its strength to the descendants of Lot. 11 (Selah)
Psalms 90:8
Context90:8 You are aware of our sins; 12
you even know about our hidden sins. 13
Psalms 105:30
Context105:30 Their land was overrun by frogs,
which even got into the rooms of their kings.
Psalms 106:11
Context106:11 The water covered their enemies;
not even one of them survived. 14
Psalms 115:7
Context115:7 hands, but cannot touch,
feet, but cannot walk.
They cannot even clear their throats. 15
Psalms 119:127
Context119:127 For this reason 16 I love your commands
more than gold, even purest gold.
Psalms 139:10
Context139:10 even there your hand would guide me,
your right hand would grab hold of me.
1 tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).
2 tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).
3 tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).
4 sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
5 tn Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145.k.
sn The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
6 tn Or “though my father and mother have abandoned me.”
7 tn Heb “gather me in”; or “receive me.”
8 tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).
9 tn Heb “be hurled down.”
10 tn The active participle indicates this is characteristically true. See v. 17.
11 tn Heb “they are an arm for the sons of Lot.” The “arm” is here a symbol of military might.
sn The descendants of Lot were the Moabites and Ammonites.
12 tn Heb “you set our sins in front of you.”
13 tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.
14 tn Heb “remained.”
15 tn Heb “they cannot mutter in their throats.” Verse 5a refers to speaking, v. 7c to inarticulate sounds made in the throat (see M. Dahood, Psalms [AB], 3:140-41).
16 tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.
