¹ tn Or “great glory.”

² tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.

³ tn The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes “Lord” in v. 9 as vocative; see the note on “them” in v. 9b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1-6 the Lord is addressed and only the king referred to in the third person).

⁴ tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.

⁵ tn Heb “your right hand finds those who hate you.”

⁶ tn Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.

⁷ sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.

⁸ tn Heb “and they will take delight in (see v. 4) abundance of peace.”

⁹ tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).

¹⁰ tn The imperfect verbal form emphasizes their characteristic behavior.

¹¹ tn Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.

¹² tn The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.)

¹³ sn Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1).

¹⁴ tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God.

¹⁵ tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”

¹⁶ 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.

¹⁷ tn The pronoun refers to the Lord himself (see vv. 5, 9).

¹⁸ tn Heb “slow to anger” (see Ps 86:15).

¹⁹ tn Heb “and great of loyal love” (see Ps 86:15).

²⁰ tn Heb “forgot.”

²¹ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

²² tn Heb “sought out.”

²³ tn Heb “according to your customs.”

²⁴ tn Or “for.”

²⁵ tn Heb “and concerning his greatness there is no searching.”

²⁶ tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”

²⁷ tn Heb “the fame of the greatness of your goodness.”

²⁸ tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”

²⁹ tn Heb “slow to anger” (see Pss 86:15; 103:8).

³⁰ tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

³¹ tn Heb “and great of strength.”

³² tn Heb “to his wisdom there is no counting.”