¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

² tn Heb “by you.”

³ tn Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”

⁴ tn More specifically, the noun גְּדוּד (gÿdud) refers to a raiding party or to a contingent of troops.

sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.

⁵ tn Heb “and by my God.”

⁶ sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.

⁷ sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.

⁸ tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.

⁹ tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).

¹⁰ tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.

¹¹ tn The rhetorical questions anticipate the answer, “Of course not!”

sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!