¹ 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.

² 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.

³ tn Heb “according to.”

⁴ tn Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

⁵ tn Heb “he says in his heart/mind.”

⁶ tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.

⁷ tn Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’osher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).

⁸ tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.

⁹ tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.

¹⁰ tn Heb “bless,” that is, “proclaim as worthy of praise.”

¹¹ tn Or “because.”

¹² tn Or “counsels, advises.”

¹³ 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.

¹⁴ tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.

¹⁵ tn Heb “my footsteps do not stagger.”

¹⁶ 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.

¹⁷ 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.”

¹⁸ tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.

¹⁹ tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).

²⁰ tn Heb “I pulverize them like dust upon the face of the wind.” The phrase “upon the face of” here means “before.” 2 Sam 22:43 reads, “like dust of the earth.”

²¹ tc Ps 18:42 reads, “I empty them out” (Hiphil of ריק), while 2 Sam 22:43 reads, “I crush them, I stomp on them” (juxtaposing the synonyms דקק and רקע). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; “empty out” does not form as good a parallel with “grind, pulverize” in the parallel line.

²² tn Or “mud.”

²³ 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.

²⁴ 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.

²⁵ tn Heb “my foot stands in a level place.”

²⁶ sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).

²⁷ tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.

²⁸ tn Heb “the ones who observe vain things of falsehood.” See Jonah 2:9.

²⁹ tn Heb “they repay me evil instead of good.”

³⁰ tn Heb “[there is] bereavement to my soul.”

³¹ tn The verb’s precise shade of meaning in this context is not entirely clear. The verb, which literally means “to bend,” may refer to the psalmist’s posture. In Isa 21:3 it seems to mean “be confused, dazed.”

³² tn Heb “I am bowed down to excess.”

³³ tn Heb “and my pain [is] before me continually.”

³⁴ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

³⁵ tn Heb “I was mute [with] silence.”

³⁶ tn Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament.

sn I held back the urge to speak. For a helpful discussion of the relationship (and tension) between silence and complaint in ancient Israelite lamentation, see E. S. Gerstenberger, Psalms, Part I (FOTL), 166-67.

³⁷ tn Heb “and my pain was stirred up.” Emotional pain is in view here.

³⁸ tn Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hasha’) is uncertain. It could be from the root שָׁעָע (sha’a’, “smear”), but “your eyes” would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of שָׁעָה (sha’ah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (shÿ’eh, “gaze”; see Job 14:6). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10-11). For a similar expression of this sentiment see Job 10:20-21.

³⁹ tn Heb “in the roll of the scroll it is written concerning me.” Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14-20. See P. C. Craigie, Psalms 1-50 (WBC), 315.

⁴⁰ tn Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here.

⁴¹ tn Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת (hagut, “meditation”), derived from הָגָה (hagah, “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת (tÿvunot, “understanding”) indicates degree or emphasis (see GKC 397-98 §124.e).

⁴² tn The rhetorical questions assume an emphatic negative response, “Of course not!”

⁴³ tn Heb “know.”

⁴⁴ tn Heb “and my sin [is] in front of me continually.”

⁴⁵ 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.

⁴⁶ 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.

⁴⁷ tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”

⁴⁸ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.

⁴⁹ tn The imperfect verbal form here depicts the action as continuing in a past time frame.

⁵⁰ tn Heb “peace” (שָׁלוֹם, shalom).

⁵¹ tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.

⁵² tn Heb “heart,” viewed here as the seat of one’s thoughts and motives.

⁵³ tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions.

⁵⁴ tn Or “brutish, stupid.”

⁵⁵ tn Heb “and I was not knowing.”

⁵⁶ tn Heb “an animal I was with you.”

⁵⁷ tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.

⁵⁸ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

⁵⁹ tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.

⁶⁰ tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה+מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).

⁶¹ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

⁶² tn Or “lie to.”

⁶³ tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).

⁶⁴ tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.

⁶⁵ tn This probably refers to the psalmist’s inability to sleep. Another option is to translate, “I keep watch,” in which case it might refer to watching for a response from the Lord (see vv. 1-2).

⁶⁶ tn Heb “my knees stagger from fasting.”

⁶⁷ tn Heb “and my flesh is lean away from fatness [i.e., “lean so as not to be fat”].”

⁶⁸ tn Heb “I will thank the Lord very much with my mouth.”

⁶⁹ tn Heb “many.”

⁷⁰ tn Heb “the works of the Lord.”

⁷¹ tn Heb “I will give you thanks with an upright heart.”

⁷² tn Or “hide.”

⁷³ tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”

⁷⁴ tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”

⁷⁵ tn Heb “your word.” Many medieval Hebrew mss as well as the LXX read the plural here.

⁷⁶ tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8).

⁷⁷ tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.

⁷⁸ tn Heb “may my heart be complete in your statutes.”

⁷⁹ tn Heb “my soul pines for.” See Ps 84:2.

⁸⁰ tn Or “even though.”

⁸¹ tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).

⁸² tn Heb “in the smoke.”

⁸³ tn Heb “if your law had not been my delight.”

⁸⁴ tn Or “my suffering.”

⁸⁵ tn Heb “I hold back my feet.”

⁸⁶ tn Heb “your word.” Many medieval Hebrew mss read the plural.

⁸⁷ tn Heb “divided ones.” The word occurs only here; it appears to be derived from a verbal root, attested in Arabic, meaning “to split” (see HALOT 762 s.v. *סֵעֵף). Since the psalmist is emphasizing his unswerving allegiance to God and his law, the term probably refers to those who lack such loyalty. The translation is similar to that suggested by L. C. Allen, Psalms 101-150 (WBC), 131.

⁸⁸ tn Or “and that I might focus.” The two cohortatives with vav (ו) conjunctive indicate purpose/result after the imperative at the beginning of the verse.

⁸⁹ tn Heb “my flesh.”

⁹⁰ tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

⁹¹ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

⁹² tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

⁹³ tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.

⁹⁴ tn Heb “every false path.”

⁹⁵ tn The verb occurs only here in the OT.

⁹⁶ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

⁹⁷ tn Heb “do.”

⁹⁸ tn Heb “for all my ways [are] before you.”

⁹⁹ tn Heb “I, peace.”

¹⁰⁰ tn Heb “they [are] for war.”

¹⁰¹ tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).

¹⁰² tn Heb “my trouble before him I declare.”

¹⁰³ tn Or, hyperbolically, “forever.”