¹ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

² tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

³ tn Or “scoffs at”; “derides”; “mocks.”

⁴ tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.

⁵ sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the Lord dwells in his sanctuary on Mount Zion.

⁶ tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the Lord, he was able to sleep calmly. Because the Lord was protecting him, he awoke safely from his sleep.

⁷ tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the Lord protected me.” In this case, the psalmist focuses specifically on the protection God provided while he slept.

⁸ tn Heb “lift up upon us the light of your face, Lord.” The verb נסה is apparently an alternate form of נשׂא, “lift up.” See GKC 217 §76.b. The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.

⁹ tn Heb “in peace at the same time I will lie down and sleep.”

¹⁰ tn Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (lÿvadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord, make me secure.”

¹¹ tn Or “For.”

¹² tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.

¹³ tn Or “innocent.” The singular form is used here in a collective or representative sense.

¹⁴ tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.

¹⁵ tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”

¹⁶ tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.

¹⁷ tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

¹⁸ tn Heb “and you, Lord, how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?

¹⁹ tn The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).

²⁰ tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.

²¹ tn Heb “he establishes for justice his throne.”

²² tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.

²³ tn Heb “and the Lord is an elevated place for the oppressed.” The singular form דָּךְ (dakh, “oppressed”) is collective here.

²⁴ tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).

²⁵ tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”

²⁶ tn Heb “declare among the nations his deeds.”

²⁷ tn Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (mora’; a reading that appears in some mss and finds support in several ancient textual witnesses).

²⁸ tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).

²⁹ sn Rise up, O Lord! The psalmist’s mood changes from lament to petition and confidence.

³⁰ tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the Lord to “break the arm of the wicked.” A less likely option is that the psalmist is requesting that the Lord declare by oath his intention to intervene.

³¹ tn Heb “the Lord is king forever and ever.”

³² tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”

sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).

³³ tn Or “for.”

³⁴ tn Or “righteous.”

³⁵ tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”

³⁶ tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.

³⁷ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord cut off”), not indicative (“The Lord will cut off”; see also Ps 109:15 and Mal 2:12). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

³⁸ tn Heb “a tongue speaking great [things].”

³⁹ tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.

⁴⁰ tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew mss and ancient textual witnesses read “us,” both here and in the preceding line.) The noun דוֹר (dor, “generation”) refers here to the psalmist’s contemporaries, who were characterized by deceit and arrogance (see vv. 1-2). See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.

⁴¹ tn Heb “see.”

⁴² tn Heb “Give light [to] my eyes.” The Hiphil of אוּר (’ur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.

⁴³ tn Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”

⁴⁴ tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the Lord when deliverance arrives.

⁴⁵ tn Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ’al) means “to repay,” here in a positive sense.

⁴⁶ 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”).

⁴⁷ 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”).

⁴⁸ 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”).

⁴⁹ tn Heb “O Lord, the portion of my possession and my cup”; or “the Lord [is] the portion of my possession and my cup.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5). The metaphor highlights the fact that God is the psalmist’s source of security and prosperity.

⁵⁰ tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6). As in the previous line, land represents security and economic stability, thus “you make my future secure.”

⁵¹ tn Heb “bless,” that is, “proclaim as worthy of praise.”

⁵² tn Or “because.”

⁵³ tn Or “counsels, advises.”

⁵⁴ tn Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the Lord speaks to his inner being, as it were, and enables him to grow in moral understanding.

⁵⁵ sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.

⁵⁶ tn Heb “spoke.”

⁵⁷ tn Heb “in the day,” or “at the time.”

⁵⁸ tn Heb “hand.”

⁵⁹ tn Heb “and from the hand of Saul.”

⁶⁰ tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.

⁶¹ tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.

⁶² tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”

⁶³ tn The same verb is translated “trapped” in v. 5. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

⁶⁴ tn Heb “became my support.”

⁶⁵ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

⁶⁶ tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.

⁶⁷ tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.

⁶⁸ tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.

⁶⁹ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

⁷⁰ tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”

⁷¹ tn Heb “according to my righteousness.”

⁷² tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.

⁷³ tn Or “for.” The translation assumes that כִּי (ki)is asseverative here.

⁷⁴ tn Ps 18:28 reads literally, “you light my lamp, Lord.” 2 Sam 22:29 has, “you are my lamp, Lord.” The Ps 18 reading may preserve two variants, נֵרִי (neriy, “my lamp”) and אוֹרִי (’oriy, “my light”), cf. Ps 27:1. The verb תָּאִיר (ta’ir, “you light”) in Ps 18:28 would, in this case, be a corruption of the latter. See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 150, n. 64. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13.

⁷⁵ tn 2 Sam 22:29 repeats the name “Lord.”

⁷⁶ tn Heb “my darkness.”

⁷⁷ tn Or “for.”

⁷⁸ tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”

⁷⁹ tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (Heb “rocky cliff,” צוּר, tsur) in Deut 32:4, 15, 17-18, 30.

⁸⁰ 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.

⁸¹ tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.

⁸² 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.

⁸³ tn Heb “in your strength,” but English idiom does not require the pronoun.

sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.

⁸⁴ tn Heb “sing praise.”

⁸⁵ tn Heb “offspring.”

⁸⁶ tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

⁸⁷ sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.

⁸⁸ sn The LORD is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the LORD is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.

⁸⁹ tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the LORD as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.

⁹⁰ tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the Lord.” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.

⁹¹ tn “and vindication from the God of his deliverance.”

⁹² tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.

⁹³ sn Teach me your paths. In this context the Lord’s “ways” and “paths” refer to the moral principles which the Lord prescribes for his followers. See vv. 8-10.

⁹⁴ tn That is, “remember” with the intention of repeating.

⁹⁵ tn Heb “for from antiquity [are] they.”

⁹⁶ tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.

⁹⁷ tn Heb “to the ones who keep his covenant and his testimonies.”

⁹⁸ tn Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.

⁹⁹ sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.

¹⁰⁰ tn Heb “Who is this man, the one who fears the Lord? He will instruct him in the way he should choose.” The singular (note “man”) is representative here (see v. 14, where the plural is used), and has thus been translated as a plural (“followers…they”).

¹⁰¹ tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.

¹⁰² tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.

¹⁰³ tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.

¹⁰⁴ tn Heb “the dwelling of your house.”

¹⁰⁵ tn Heb “the place of the abode of your splendor.”

¹⁰⁶ tn Heb “my foot stands in a level place.”

¹⁰⁷ tn Heb “my voice.”

¹⁰⁸ tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).

¹⁰⁹ tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).

¹¹⁰ tn Or “though my father and mother have abandoned me.”

¹¹¹ tn Heb “gather me in”; or “receive me.”

¹¹² tn Heb “blessed [be] the Lord.”

¹¹³ sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.

¹¹⁴ tn Heb “the Lord [is] strength to them” (or perhaps, “to him”). The form לָמוֹ (lamo, “to them/him”) is probably a corruption of an original לְעַמוֹ (lÿ’amo, “to his people”; see P. C. Craigie, Psalms 1-50 [WBC], 236), perhaps due to quiescence of the letter ayin (ע; see P. McCarter, Textual Criticism [GBS], 55). Note the reference to the Lord’s “people” in the next verse.

¹¹⁵ tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.

¹¹⁶ sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.

¹¹⁷ tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).

¹¹⁸ tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 97:12.The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.

¹¹⁹ tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

¹²⁰ tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

¹²¹ tn Heb “the ones who observe vain things of falsehood.” See Jonah 2:9.

¹²² tn Heb “be strong and let your heart[s] be confident.”

¹²³ sn For the Lord’s decrees are just… After the call to praise (vv. 1-3), the psalmist now gives a series of reasons why the Lord is worthy of praise.

¹²⁴ tn Heb “word.” In this context, which depicts the Lord as the sovereign creator and ruler of the world, the Lord’s “word” refers to the decrees whereby he governs his dominion.

¹²⁵ tn Or “upright.”

¹²⁶ tn Heb “and all his work [is] in faithfulness.”

¹²⁷ tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the Lord’s activity.

¹²⁸ tn Heb “thoughts.”

¹²⁹ tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The Lord’s “decisions” and “plans” here refer to his decrees and purposes.

¹³⁰ tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.

¹³¹ tn Or “[source of] help.”

¹³² tn Or “protector.”

¹³³ tn Heb “let your faithfulness, O Lord, be on us.”

¹³⁴ tn Or “just as.”

¹³⁵ tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.

¹³⁶ tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).

¹³⁷ tn Or “exalt.”

¹³⁸ tn The pronoun refers back to “this oppressed man,” namely, the psalmist.

¹³⁹ tn Heb “fear.”

¹⁴⁰ tn Heb “O holy ones of his.”

¹⁴¹ tn Heb “those who fear him.”

¹⁴² tn Heb “the fear of the Lord I will teach you.” In vv. 13-14 the psalmist explains to his audience what it means to “fear” the Lord.

¹⁴³ tn Heb “the eyes of the Lord [are] toward the godly, and his ears [are] toward their cry for help.”

¹⁴⁴ tn Heb “the face of the Lord [is] against the doers of evil to cut off from the earth memory of them.”

¹⁴⁵ tn Heb “they” (i.e., the godly mentioned in v. 15).

¹⁴⁶ tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).

¹⁴⁷ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the oppressed and needy.

¹⁴⁸ tn Heb “the crushed in spirit.”

¹⁴⁹ tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

¹⁵⁰ tn Or “trials.”

¹⁵¹ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

¹⁵² tn Heb “him,” agreeing with the singular form in the preceding line.

¹⁵³ tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.

¹⁵⁴ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:19).

¹⁵⁵ sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.

¹⁵⁶ tn Or “contend.”

¹⁵⁷ tn The prefixed verbal form is taken as a jussive. See v. 4.

¹⁵⁸ sn See the mention of the Lord’s angel in Ps 34:7.

¹⁵⁹ tn Heb “as the Lord’s angel pushes [them].”

¹⁶⁰ tn The prefixed verbal form is distinctly jussive, indicating this is a prayer.

¹⁶¹ tn Heb “then my soul will rejoice in the Lord and be happy in his deliverance.”

¹⁶² sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.

¹⁶³ tn Heb “for my justice.”

¹⁶⁴ tn Heb “for my cause.”

¹⁶⁵ tn Heb “rejoice.”

¹⁶⁶ tn Heb “[is] in the heavens.”

¹⁶⁷ sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).

¹⁶⁸ tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).

¹⁶⁹ tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”

¹⁷⁰ tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.

¹⁷¹ tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.

¹⁷² tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.

¹⁷³ tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.

¹⁷⁴ tn Heb “for the arms of the evil ones will be broken.”

¹⁷⁵ tn The active participle here indicates this is characteristically true.

¹⁷⁶ tn Heb “the Lord knows the days of the innocent ones.” He “knows” their days in the sense that he is intimately aware of and involved in their daily struggles. He meets their needs and sustains them.

¹⁷⁷ tn Heb “and their inheritance is forever.”

¹⁷⁸ tn Heb “from the Lord the steps of a man are established, and in his way he delights.” The second line qualifies the first. The man whose behavior is commendable in God’s sight is the one whose ways are established by God. Another option is that the second line refers to the godly man delighting in God’s “way,” namely the lifestyle which he prescribes for men. In this case one might translate, “The Lord grants success to the one who desires to obey his commands.”

¹⁷⁹ tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).

¹⁸⁰ tn Heb “be hurled down.”

¹⁸¹ tn The active participle indicates this is characteristically true. See v. 17.

¹⁸² tn Heb “and the deliverance of the godly [ones] [is] from the Lord.”

¹⁸³ tn Heb “[he is] their place of refuge in a time of trouble.”

¹⁸⁴ tn Heb “O Lord, before you [is] all my desire.”

¹⁸⁵ tn Heb “my hope, for you it [is].”

¹⁸⁶ tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).

¹⁸⁷ tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.

¹⁸⁸ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

¹⁸⁹ tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

¹⁹⁰ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.

¹⁹¹ sn Wake up! See Ps 35:23.

¹⁹² sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).

¹⁹³ tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.

¹⁹⁴ tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.

¹⁹⁵ tn Heb “and my mouth will declare your praise.”

¹⁹⁶ tn Or “my helper.”

¹⁹⁷ tn Or “sustain my life.”

¹⁹⁸ tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).

¹⁹⁹ tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”

²⁰⁰ tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.

²⁰¹ tn The phrase “in the Lord” parallels “in God” in the first line. Once again the psalmist parenthetically remarks “I boast in [his] word” before completing the sentence in v. 11.

²⁰² sn Laugh in disgust. See Pss 2:4; 37:13.

²⁰³ tn Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).

²⁰⁴ tn Heb “and to you, O Master, [is] loyal love.”

²⁰⁵ tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”

sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.

²⁰⁶ tn Heb “sin if I had seen in my heart.”

²⁰⁷ tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bÿmiqra’ey, “in the assemblies of [Israel]”).

²⁰⁸ tn Heb “his prisoners he does not despise.”

²⁰⁹ sn Psalm 71. The psalmist prays for divine intervention and expresses his confidence that God will protect and vindicate him. The first three verses are very similar to Ps 31:1-3a.

²¹⁰ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

²¹¹ tn Heb “[the] one who does amazing things by himself.”

²¹² tn Heb “remember this.”

²¹³ tn Or “[how] the enemy insults the Lord.”

²¹⁴ tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.

²¹⁵ tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.

²¹⁶ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

²¹⁷ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

²¹⁸ tn “Those who hate the Lord” are also mentioned in 2 Chr 19:2 and Ps 139:21.

²¹⁹ tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.

²²⁰ tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the Lord. Some propose an emendation to בַּעֲתָתָם (ba’atatam) or בִּעֻתָם (bi’utam; “their terror”; i.e., “may their terror last forever”), but the omission of bet (ב) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely.

tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.

²²¹ tn Heb “fill.”

²²² tn After the preceding imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose or result (“then they will seek”).

²²³ tn Heb “your name,” which stands here for God’s person.

²²⁴ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9) but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת in Pss 59:5 and 80:4, 19 as well.

²²⁵ tn Traditionally “Lord of hosts.”

²²⁶ tn Heb “[Oh] the happiness [of] the man [who] trusts in you.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to here is representative of all followers of God, as the use of the plural form in v. 12b indicates.

²²⁷ tn Heb “what is good.”

²²⁸ tn Both “bestow” and “yield” translate the same Hebrew verb (נָתַן, natan). The repetition of the word emphasizes that agricultural prosperity is the direct result of divine blessing.

²²⁹ sn Psalm 86. The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.

²³⁰ tn Heb “turn your ear.”

²³¹ tn Or “show me favor.”

²³² tn Heb “the soul of your servant.”

²³³ tn Heb “I lift up my soul.”

²³⁴ tn Heb “and there are none like your acts.”

²³⁵ tn Heb “the Lord records in the writing of the nations.”

²³⁶ tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.

²³⁷ tn Heb “[why] do you hide your face from me?”

²³⁸ tn Heb “who know the shout.” “Shout” here refers to the shouts of the Lord’s worshipers (see Pss 27:6; 33:3; 47:5).

²³⁹ tn Heb “in the light of your face they walk.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 80:3, 7, 19; Dan 9:17).

²⁴⁰ tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king" here and with “your anointed one” in Ps 84:9.

²⁴¹ sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

²⁴² tn Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”

²⁴³ tn Heb “for you, the Lord, my shelter, the Most High, you have made your dwelling place.”

²⁴⁴ tn Heb “very deep [are] your thoughts.” God’s “thoughts” refer here to his moral design of the world, as outlined in vv. 6-15.

²⁴⁵ tn Heb “so that [they] proclaim that upright [is] the Lord, my rocky summit, and there is no injustice in him.”

²⁴⁶ tn The Hebrew noun translated “waves” often refers to rivers or streams, but here it appears to refer to the surging waves of the sea (see v. 4, Ps 24:2).

²⁴⁷ tn Heb “the waves lift up, O Lord, the waves lift up their voice, the waves lift up their crashing.”

²⁴⁸ tn Traditionally “your testimonies.” The Hebrew noun עֵדוּת (’edut) refers here to the demands of God’s covenant law. See Ps 19:7.

²⁴⁹ sn The rules you set down. God’s covenant contains a clear, reliable witness to his moral character and demands.

²⁵⁰ sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a).

²⁵¹ tn Heb “for your house holiness is fitting, O Lord, for length of days.”

²⁵² sn Psalm 94. The psalmist asks God to judge the wicked and affirms his confidence in God’s justice.

²⁵³ tn Heb “shine forth” (see Pss 50:2; 80:1).

²⁵⁴ tn Or “exult.”

²⁵⁵ tn Or “your inheritance.”

²⁵⁶ tn Heb “and the Lord has become my elevated place.” The prefixed verbal form with vav (ו) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality.

²⁵⁷ tn Heb “and my God [has become] a rocky summit of my safety.”

²⁵⁸ tn Heb “above.”

²⁵⁹ tn Heb “announce from day to day his deliverance.”

²⁶⁰ tn The Hebrew term אֱלִילִים (’elilim, “worthless”) sounds like אֱלֹהִים (’elohim, “gods”). The sound play draws attention to the statement.

²⁶¹ tn Heb “the splendor of [i.e., “due”] his name.”

²⁶² tn Or “in holy splendor.”

²⁶³ sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.

²⁶⁴ tn Heb “daughters.” The term “daughters” refers to the cities of Judah surrounding Zion (see Ps 48:11 and H. Haag, TDOT 2:336).

²⁶⁵ tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 30:4. The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.

²⁶⁶ sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.

²⁶⁷ tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”

²⁶⁸ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

²⁶⁹ tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).

²⁷⁰ tn Heb “great.”

²⁷¹ tn Or “exalt.”

²⁷² tn Or “bow down.”

²⁷³ sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.

²⁷⁴ tn Or “serve.”

²⁷⁵ tn Or “is forever.”

²⁷⁶ tn Heb “and to a generation and a generation [is] his faithfulness.”

²⁷⁷ tn Heb “his praise.”

²⁷⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁷⁹ tn “and the kingdoms to serve the Lord.”

²⁸⁰ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

²⁸¹ tn Heb “the Lord does fairness, and [acts of] justice for all the oppressed.”

²⁸² tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17).

²⁸³ tn Heb “slow to anger” (see Ps 86:15).

²⁸⁴ tn Heb “and great of loyal love” (see Ps 86:15).

²⁸⁵ tn Heb “his kingdom rules over all.”

²⁸⁶ tn That is, the psalmist’s thoughts as expressed in his songs of praise.

²⁸⁷ sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.

²⁸⁸ tn Heb “in all the earth [are] his judgments.”

²⁸⁹ tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).

²⁹⁰ tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).

²⁹¹ tn Heb “refined him.”

²⁹² tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

²⁹³ tn Heb “him,” referring to “his people.”

²⁹⁴ tn Heb “his,” referring to “his people.”

²⁹⁵ tn Heb “guard.”

²⁹⁶ tn Heb “[or] cause to be heard all his praise.”

²⁹⁷ tn Or “envied.”

²⁹⁸ tn Heb “the holy one of the Lord.”

²⁹⁹ sn They grumbled in their tents. See Deut 1:27.

³⁰⁰ tn Heb “did not listen to the voice of.”

³⁰¹ tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew mss. Perhaps it was accidentally left off, an original וַיַּכְעִיסוּהוּ (vayyakh’isuhu) being misread as וַיַּכְעִיסוּ (vayyakh’isu). In the translation the referent of the pronominal suffix (the Lord) has been specified for clarity to avoid confusion with Baal of Peor (mentioned in the previous verse).

³⁰² tn That is, the nations of Canaan.

³⁰³ tn Heb “the anger of the Lord burned against his people.”

³⁰⁴ tn Heb “his inheritance.”

³⁰⁵ sn Psalm 107. The psalmist praises God for his kindness to his exiled people.

³⁰⁶ tn Heb “for forever [is] his loyal love.”

³⁰⁷ tn Heb “[may] this [be] the repayment to my accusers from the Lord.”

³⁰⁸ tn Or “against.”

³⁰⁹ tn The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

³¹⁰ tn Heb “deliver me according to your faithfulness.”

³¹¹ tn After the preceding imperative, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

³¹² tn Heb “that your hand [is] this.”

³¹³ tn Heb “I will thank the Lord very much with my mouth.”

³¹⁴ tn Heb “many.”

³¹⁵ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

³¹⁶ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

³¹⁷ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

³¹⁸ tn Heb “sought out.”

³¹⁹ tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).

³²⁰ tn Heb “a memorial he had made for his amazing deeds.”

³²¹ tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).

³²² tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.

³²³ tn Heb “from the rising of the sun to its setting.” The extent is not temporal (“from sunrise to sunset”) but spatial (“from the place where the sun rises [the east] to the place where it sets [the west].” In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west.

³²⁴ tn Heb “above the sky [is] his splendor.”

³²⁵ tn Heb “the one who makes high to sit.”

³²⁶ tn Heb “of the house.”

³²⁷ tn Heb “sons.”

³²⁸ tn Or “[source of] help.”

³²⁹ tn Heb “and their shield.”

³³⁰ tn Heb “house.”

³³¹ tn Or “[source of] help.”

³³² tn Heb “and their shield.”

³³³ tn Or “maker.”

³³⁴ tn Heb “the heavens [are] heavens to the Lord.”

³³⁵ tn Heb “to the sons of man.”

³³⁶ sn Psalm 116. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.

³³⁷ tn Heb “I love because the Lord heard my voice, my pleas.” It is possible that “the Lord” originally appeared directly after “I love” and was later accidentally misplaced. The translation assumes the prefixed verbal form is a preterite. The psalmist recalls that God heard his cry for help (note the perfect in v. 2a and the narrative in vv. 3-4).

³³⁸ tn Heb “guards.” The active participle indicates this is a characteristic of the Lord.

³³⁹ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Ps 19:7.

³⁴⁰ tn Heb “I was low.”

³⁴¹ tn Heb “return, my soul, to your place of rest.”

³⁴² tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense (cf. Ps 13:5).

³⁴³ tn Or “for.”

³⁴⁴ tn “Lord” is supplied here in the translation for clarification.

³⁴⁵ tn Heb “walk before” (see Ps 56:13). On the meaning of the Hebrew idiom, see the notes at 2 Kgs 20:3/Isa 38:3.

³⁴⁶ tn Heb “lands, regions.”

³⁴⁷ tn Heb “a cup of deliverance I will lift up.” Perhaps this alludes to a drink offering the psalmist will present as he thanks the Lord for his deliverance. See v. 17.

³⁴⁸ sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.

³⁴⁹ tn Or “peoples” (see Ps 108:3).

³⁵⁰ sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.

³⁵¹ tn Or “is forever.”

³⁵² tn Heb “fearers of the Lord.” See Ps 15:4.

³⁵³ tn Heb “for me.”

³⁵⁴ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.

³⁵⁵ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

³⁵⁶ sn The reference to an attack by the nations suggests the psalmist may have been a military leader.

³⁵⁷ tn In this context the phrase “in the name of the Lord” means “by the Lord’s power.”

³⁵⁸ tn Traditionally the verb has been derived from מוּל (mul, “to circumcise”) and translated “[I] cut [them] off” (see BDB 557-58 s.v. II מוּל). However, it is likely that this is a homonym meaning “to fend off” (see HALOT 556 s.v. II מול) or “to push away.” In this context, where the psalmist is reporting his past experience, the prefixed verbal form is best understood as a preterite. The phrase also occurs in vv. 11, 12.

³⁵⁹ tn Heb “pushing, you pushed me.” The infinitive absolute emphasizes the following verbal idea. The psalmist appears to address the nations as if they were an individual enemy. Some find this problematic and emend the verb form (which is a Qal perfect second masculine singular with a first person singular suffix) to נִדְחֵיתִי (nidkheti), a Niphal perfect first common singular, “I was pushed.”

³⁶⁰ tn Heb “to fall,” i.e., “that [I] might fall.”

³⁶¹ tn Heb “my strength and protection [is] the Lord.” The Hebrew term זִמְרָת (zimrat) is traditionally understood as meaning “song” (“my strength and song [is] the Lord”) in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing). However, many recent commentators have argued that the noun זִמְרָת is here a homonym, meaning “protection” or “strength.” See HALOT 274 s.v.; cf. NEB “The Lord is my refuge and defence”; NRSV “my strength and my might.”

³⁶² tn Or “salvation.”

³⁶³ tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”

³⁶⁴ tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).

³⁶⁵ tn Heb “the works of the Lord.”

³⁶⁶ tn The infinitive absolute emphasizes the following verbal idea.

³⁶⁷ tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.

³⁶⁸ tn Or “is forever.”

³⁶⁹ tn Or “cling to.”

³⁷⁰ tn Heb “and may your loyal love come to me.”

³⁷¹ tn Or “salvation” (so many English versions).

³⁷² tn Heb “according to your word.”

³⁷³ tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.

³⁷⁴ tn Heb “my portion [is] the Lord.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel (see Ps 16:5).

³⁷⁵ tn Heb “I said.”

³⁷⁶ tn Heb “to keep your words” (see v. 9).

³⁷⁷ tn Heb “do good.”

³⁷⁸ tn Heb “according to your word.”

³⁷⁹ tn Heb “Forever, O Lord, your word stands firm in heaven,” or “Forever, O Lord, [is] your word; it stands firm in heaven.” The translation assumes that “your word” refers here to the body of divine instructions contained in the law (note the frequent references to the law in vv. 92-96). See vv. 9, 16-17, 57, 101, 105, 130, 139 and 160-61. The reference in v. 86 to God’s law being faithful favors this interpretation. Another option is that “your word” refers to God’s assuring word of promise, mentioned in vv. 25, 28, 42, 65, 74, 81, 107, 114, 147 and 169. In this case one might translate, “O Lord, your promise is reliable, it stands firm in heaven.”

³⁸⁰ tn Heb “according to your word.”

³⁸¹ tn Heb “of my mouth.”

³⁸² tn Heb “my voice.”

³⁸³ tn Heb “according to.”

³⁸⁴ tn Heb “according to your custom.”

³⁸⁵ tn Or “truth.”

³⁸⁶ tn Heb “according to your customs.”

³⁸⁷ tn Heb “do.”

³⁸⁸ tn Heb “may my cry approach before you.”

³⁸⁹ tn Heb “my help [is] from with the Lord.”

³⁹⁰ tn Or “Maker.”

³⁹¹ tn Heb “your going out and your coming in.”

³⁹² tn Heb “rose up against us.”

³⁹³ tn Heb “blessed [be] the Lord.”

³⁹⁴ tn Heb “[the one] who.”

³⁹⁵ tn Heb “our help [is] in the name of the Lord.”

³⁹⁶ tn Or “Maker.”

³⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³⁹⁸ tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).

³⁹⁹ tn or “look.”

⁴⁰⁰ tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.

⁴⁰¹ tn Heb “look, indeed thus will the man, the fearer of the Lord, be blessed.”

⁴⁰² tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.

⁴⁰³ sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.

⁴⁰⁴ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

⁴⁰⁵ tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.

⁴⁰⁶ tn Heb “my voice.”

⁴⁰⁷ tn Heb “may your ears be attentive to the voice of.”

⁴⁰⁸ sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.

⁴⁰⁹ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

⁴¹⁰ tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).

⁴¹¹ tn Or “for.”

⁴¹² tn Heb “he desired it for his dwelling place.”

⁴¹³ tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.

⁴¹⁴ tn Heb “may the Lord bless you from Zion, the maker of heaven and earth.”

⁴¹⁵ tn Or “for.”

⁴¹⁶ sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.

⁴¹⁷ tn Heb “judges,” but here the idea is that the Lord “judges on behalf of” his people. The imperfect verbal forms here and in the next line draw attention to the Lord’s characteristic actions.

⁴¹⁸ sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.

⁴¹⁹ sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”

⁴²⁰ tn Or “is forever.”

⁴²¹ sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.

⁴²² tn The statement is understood as generalizing – the psalmist describes what God typically does.

⁴²³ tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).

⁴²⁴ tn Heb “the strength of my deliverance.”

⁴²⁵ tn Heb “cover.”

⁴²⁶ tc The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person.

⁴²⁷ tn Heb “and the just cause of the poor.”

⁴²⁸ tn Heb “door.” The Hebrew word occurs only here in the OT.

⁴²⁹ sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.

⁴³⁰ tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nastiy, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of kaf (כ) and nun (נ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’el, “to”) is well-attested.

⁴³¹ tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm. See Ps 18:9.

⁴³² tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.

⁴³³ tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.

⁴³⁴ tn Heb “and concerning his greatness there is no searching.”

⁴³⁵ tn Heb “slow to anger” (see Pss 86:15; 103:8).

⁴³⁶ tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

⁴³⁷ tn Heb “and his compassion is over all his works.”

⁴³⁸ tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the mem (מ) and samek (ס) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing nun (נ) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.

⁴³⁹ tn Perhaps “discouraged” (see Ps 57:6).

⁴⁴⁰ tn Heb “in all his ways.”

⁴⁴¹ tn Heb “and [is] loving in all his deeds.”

⁴⁴² tn Heb “the praise of the Lord my mouth will speak.”

⁴⁴³ tn Heb “all flesh.”

⁴⁴⁴ tn Heb “executes justice for the oppressed.”

⁴⁴⁵ tn Heb “and great of strength.”

⁴⁴⁶ tn Heb “to his wisdom there is no counting.”

⁴⁴⁷ tn Heb “brings down.”

⁴⁴⁸ tn Heb “he honors the oppressed [with] deliverance.”