¹ tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ’elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

² tn Heb “or else.”

³ tn Heb “or else.”

⁴ tn Heb “all [you] 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; 36:10; 64:10; 94:15; 97:11).

⁵ tn Heb “upright in heart.”

⁶ tn That is, about the Lord’s accomplishments on their behalf.

⁷ sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).

⁸ tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).

⁹ tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

¹⁰ tn Or “peoples.”

¹¹ tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).

¹² tn Another option is to translate the imperfect as a prayer/request (“may you bless”).

¹³ tn The verbal sequence is perfect + prefixed form with vav (ו) consecutive. Since the psalmist seems to be anticipating the demise of his enemies, he may be using these forms rhetorically to describe the enemies’ defeat as if it were already accomplished. Some emend the text to קָמוּ יֵבֹשׁוּ (qamu yevoshu, “may those who attack me be humiliated”). See L. C. Allen, Psalms 101-150 (WBC), 75.

¹⁴ tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate.

¹⁵ tn Heb “in the way of your rules.”

¹⁶ tn Heb “as upon,” meaning “as if” (see 2 Chr 32:19).

¹⁷ tn Heb “all wealth.” The phrase refers to all kinds of wealth and riches. See Prov 1:13; 6:31; 24:4; Ezek 27:12, 18.