Psalms 119:1--147:20

¹ sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

² tn Heb “[Oh] the happiness of those who are blameless of way.”

³ tn Heb “walk in.”

⁴ tn Heb “walk in his ways.”

⁵ tn Heb “you, you commanded your precepts, to keep, very much.”

⁶ tn Heb “if only my ways were established.”

⁷ tn Or “when.”

⁸ tn Heb “I gaze at.”

⁹ tn Heb “I will give you thanks with an upright heart.”

¹⁰ tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (’ad mÿ’od, “to excess”), see Ps 38:6, 8.

¹¹ tn Heb “young man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender specific “young man” has been translated with the more neutral “young person.”

¹² tn Heb “purify his path.”

¹³ tn Heb “by keeping according to your word.” Many medieval Hebrew mss as well as the LXX read the plural, “your words.”

¹⁴ tn Or “hide.”

¹⁵ tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”

¹⁶ tn Heb “[are] blessed.”

¹⁷ tn Heb “of your mouth.”

¹⁸ tn Heb “in the way of your rules.”

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

²⁰ 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.

²¹ tn The cohortative verbal forms in this verse express the psalmist’s resolve.

²² tn Heb “gaze [at].”

²³ tn Heb “ways” (referring figuratively to God’s behavior here).

²⁴ 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.”

²⁵ tn Heb “your word.” Many medieval Hebrew mss as well as the LXX read the plural here.

²⁶ tn The prefixed verbal form is probably a cohortative indicating purpose/result after the preceding imperative.

²⁷ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the imperative that begins the verse.

²⁸ tn Heb “your word.” Many medieval Hebrew mss as well as several ancient versions read the plural here.

²⁹ tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).

³⁰ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

³¹ tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.

³² tn Heb “my soul languishes for longing for.”

³³ tn Heb “accursed.” The traditional punctuation of the Hebrew text takes “accursed” with the previous line (“arrogant, accursed ones”), but it is preferable to take it with the second line as the predicate of the statement.

³⁴ tn Heb “roll away from upon me.” Some derive the imperatival form גַּל (gal) from גָּלָה (galah, “uncover,” as in v. 18), but here the form is from גָּלַל (galal, “roll”; see Josh 5:9, where חֶרְפָּה [kherpah, “shame; reproach”] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPs^a), emend the form to גֹּל (gol).

³⁵ tn Heb “though rulers sit, about me they talk together.” (For another example of the Niphal of דָּבַר (davar) used with a suffixed form of the preposition ב, see Ezek 33:30.)

³⁶ tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.

³⁷ tn Heb “my soul clings to the dirt.” 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).

³⁸ tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”

³⁹ tn Heb “my ways I proclaimed.”

⁴⁰ tn Heb “the way of your precepts make me understand.”

⁴¹ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

⁴² tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).

⁴³ tn Some translate “my soul weeps,” taking the verb דָלַף (dalaf) from a root meaning “to drip; to drop” (BDB 196 s.v. דֶּלַף). On the basis of cognate evidence from Arabic and Akkadian, HALOT 223 s.v. II דלף proposes a homonymic root here, meaning “be sleepless.” Following L. C. Allen (Psalms 101-150 [WBC], 127, 135) the translation assumes that the verb is cognate with Ugaritic dlp, “to collapse; to crumple” in CTA 2 iv. 17, 26. See G. R. Driver, Canaanite Myths and Legends, 44, 144.

⁴⁴ tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”

⁴⁵ tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.

⁴⁶ tn Heb “be gracious to me.” The verb is used metonymically here for “graciously giving” the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)

⁴⁷ 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).

⁴⁸ tn Or “cling to.”

⁴⁹ tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The Lord gives the psalmist the desire and moral understanding that are foundational to the willing obedience depicted metaphorically in the preceding line. In Isa 60:5 the expression “your heart will be wide” means “your heart will swell with pride,” but here the nuance appears to be different.

⁵⁰ tn Heb “the way of your statutes.”

⁵¹ tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (’eqev) is understood to mean “end” here. Another option is to take עֵקֶב (’eqev) as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”

⁵² tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.

⁵³ tn Or “make me walk.”

⁵⁴ tn Heb “for in it I delight.”

⁵⁵ tn Heb “turn my heart to your rules.”

⁵⁶ tn Heb “and not unjust gain.”

⁵⁷ tn Heb “Make my eyes pass by from looking at what is worthless.”

⁵⁸ tn Heb “by your word.”

⁵⁹ tn Heb “word.”

⁶⁰ tn Heb “which [is] for your fear,” that is, the promise made to those who exhibit fear of God.

⁶¹ tn Heb “my reproach that I fear.”

⁶² tn Or “for.”

⁶³ tn Or “righteousness.”

⁶⁴ tn Heb “and may your loyal love come to me.”

⁶⁵ tn Or “salvation” (so many English versions).

⁶⁶ tn Heb “according to your word.”

⁶⁷ tn Heb “and I will answer [the] one who insults me a word.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the jussive (see v. 41).

⁶⁸ tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the Lord’s loyal love (vv. 41-42), but if God does not intervene, the psalmist will be deprived of doing so, for the evidence of such love (i.e., deliverance) will be lacking.

⁶⁹ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the negated jussive (see v. 43).

⁷⁰ tn Or “forever and ever.”

⁷¹ tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”

⁷² tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.

⁷³ tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).

⁷⁴ tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.

⁷⁵ tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.

⁷⁶ tn Heb “scoff at me to excess.”

⁷⁷ tn Heb “I remember your regulations from of old.” The prepositional phrase “from of old” apparently modifies “your regulations,” alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, “I have long remembered your regulations.”

⁷⁸ tn Or “find comfort.”

⁷⁹ tn Heb “songs were your statutes to me.”

⁸⁰ tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).

⁸¹ tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.

⁸² tn Heb “this has been to me.” The demonstrative “this” (1) refers back to the practices mentioned in vv. 54-55, or (2) looks forward to the statement in the second line, in which case the כִּי (ki) at the beginning of the second line should be translated “that.”

⁸³ 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).

⁸⁴ tn Heb “I said.”

⁸⁵ tn Heb “to keep your words” (see v. 9).

⁸⁶ tn Heb “I appease your face.”

⁸⁷ tn Heb “according to your word.”

⁸⁸ tn Heb “my ways.”

⁸⁹ tn Heb “and I turn my feet toward.”

⁹⁰ tn Heb “I hurry and I do not delay to keep your commands.”

⁹¹ tn Heb “surround.”

⁹² tn The psalmist uses an imperfect verbal form to emphasize that this is his continuing practice.

⁹³ tn Heb “to all who fear you.”

⁹⁴ tn Heb “do good.”

⁹⁵ tn Heb “according to your word.”

⁹⁶ tn Heb “goodness of taste.” Here “taste” refers to moral and ethical discernment.

⁹⁷ tn Heb “for I believe in your commands.”

⁹⁸ tn Heb “before I suffered, I was straying off.”

⁹⁹ tn Heb “your word.”

¹⁰⁰ tn Heb “smear over me a lie.”

¹⁰¹ tn Heb “their heart is insensitive like fat.”

¹⁰² tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”

¹⁰³ tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.

¹⁰⁴ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁰⁵ tn Heb “those who fear you will see me and rejoice.”

¹⁰⁶ tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.

¹⁰⁷ tn Heb “and [in] faithfulness you afflicted me.”

¹⁰⁸ tn Heb “according to your word to your servant.”

¹⁰⁹ tn Heb “and may your compassion come to me.”

¹¹⁰ tn Heb “for [with] falsehood they have denied me justice.”

¹¹¹ tn Heb “those who fear you.”

¹¹² tn Heb “may my heart be complete in your statutes.”

¹¹³ tn Heb “my soul pines for.” See Ps 84:2.

¹¹⁴ tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.

¹¹⁵ tn Heb “saying.”

¹¹⁶ tn Or “even though.”

¹¹⁷ 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).

¹¹⁸ tn Heb “in the smoke.”

¹¹⁹ tn Heb “How long are the days of your servant?”

¹²⁰ tn Heb “for me.”

¹²¹ tn Heb “which [is] not according to your law.”

¹²² sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.

¹²³ tn Heb “according to.”

¹²⁴ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹²⁵ tn Heb “of your mouth.”

¹²⁶ 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.”

¹²⁷ tn Heb “to a generation and a generation [is] your faithfulness.”

¹²⁸ tn Heb “if your law had not been my delight.”

¹²⁹ tn Or “my suffering.”

¹³⁰ tn Heb “the wicked wait for me to kill me.”

¹³¹ tn Heb “to every perfection I have seen an end, your command is very wide.” God’s law is beyond full comprehension, which is why the psalmist continually studies it (vv. 95, 97).

¹³² tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The Lord’s “command” refers here to the law (see Ps 19:8).

¹³³ tn Heb “I hold back my feet.”

¹³⁴ tn Heb “your word.” Many medieval Hebrew mss read the plural.

¹³⁵ tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew mss, as well as several other ancient witnesses, read the plural “your words,” which can then be understood as the subject of the plural verb “they are smooth.”

¹³⁶ tn Heb “every false path.”

¹³⁷ tn Many medieval Hebrew mss read the plural (“words”).

¹³⁸ tn Heb “[is] a lamp for my foot and a light for my path.”

¹³⁹ tn Heb “according to your word.”

¹⁴⁰ tn Heb “of my mouth.”

¹⁴¹ tn Heb “my life [is] in my hands continually.”

¹⁴² tn Heb “for the joy of my heart [are] they.”

¹⁴³ tn Heb “I turn my heart to do.”

¹⁴⁴ 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.

¹⁴⁵ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁴⁶ tn The psalmist has already declared that he observes God’s commands despite persecution, so here the idea must be “so that I might observe the commands of my God unhindered by threats.”

¹⁴⁷ tn Heb “according to your word.”

¹⁴⁸ tn The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁴⁹ tn Heb “do not make me ashamed of my hope.” After the Hebrew verb בּוֹשׁ (bosh, “to be ashamed”) the preposition מִן (min, “from”) often introduces the reason for shame.

¹⁵⁰ 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.

¹⁵¹ tn The Hebrew verb סָלָה (salah, “to disdain”) occurs only here and in Lam 1:15. Cognate usage in Aramaic and Akkadian, as well as Lam 1:15, suggest it may have a concrete nuance of “to throw away.”

¹⁵² tn Heb “for their deceit [is] falsehood.”

¹⁵³ sn Traditionally “dross” (so KJV, ASV, NIV). The metaphor comes from metallurgy; “slag” is the substance left over after the metallic ore has been refined.

¹⁵⁴ sn As he explains in the next verse, the psalmist’s fear of judgment motivates him to obey God’s rules.

¹⁵⁵ tn Heb “my flesh.”

¹⁵⁶ tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

¹⁵⁷ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

¹⁵⁸ tn Heb “do justice and righteousness.”

¹⁵⁹ tn Heb “be surety for your servant for good.”

¹⁶⁰ tn Heb “my eyes fail for your deliverance.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See the similar phrase in v. 82.

¹⁶¹ tn Heb “and for the word of your faithfulness.”

¹⁶² tn Heb “do with your servant according to your loyal love.”

¹⁶³ tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁶⁴ tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.

¹⁶⁵ 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.

¹⁶⁶ tn Heb “every false path.”

¹⁶⁷ tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57).

¹⁶⁸ tn Heb “it [i.e., the doorway] gives.”

¹⁶⁹ 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 Pss 19:7; 116:6.

¹⁷⁰ tn The verb occurs only here in the OT.

¹⁷¹ tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the Lord’s loyal followers. See Pss 5:11; 69:36; Isa 56:6.

¹⁷² tn God’s “word” refers here to his law (see v. 11).

¹⁷³ tn Or “redeem me.”

¹⁷⁴ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁷⁵ tn Heb “cause your face to shine.”

¹⁷⁶ tn Heb “[with] flowing streams my eyes go down.”

¹⁷⁷ tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.

¹⁷⁸ tn Heb “you commanded [in] justice your rules.”

¹⁷⁹ tn or “zeal.”

¹⁸⁰ tn Heb “destroys,” in a hyperbolic sense.

¹⁸¹ tn Heb “your words.”

¹⁸² tn Heb “your justice [is] justice forever.”

¹⁸³ tn Or “truth.”

¹⁸⁴ tn Heb “find.”

¹⁸⁵ tn Heb “just are your rules forever.”

¹⁸⁶ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁸⁷ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁸⁸ tn Heb “my voice.”

¹⁸⁹ tn Heb “according to.”

¹⁹⁰ tn Heb “according to your custom.”

¹⁹¹ tn Heb “those who pursue.”

¹⁹² tn Or “truth.”

¹⁹³ tn Heb “long ago I knew concerning your rules, that forever you established them.” See v. 89 for the same idea. The translation assumes that the preposition מִן (min) prefixed to “your rules” introduces the object of the verb יָדַע (yada’), as in 1 Sam 23:23. Another option is that the preposition indicates source, in which case one might translate, “Long ago I realized from your rules that forever you established them” (cf. NIV, NRSV).

¹⁹⁴ tn Or “argue my case.”

¹⁹⁵ tn Heb “and redeem me.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

¹⁹⁶ tn Heb “far from the wicked [is] deliverance.”

¹⁹⁷ tn Heb “according to your customs.”

¹⁹⁸ tn Heb “many [are] those who chase me and my enemies.”

¹⁹⁹ tn Heb “your word.”

²⁰⁰ tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.

²⁰¹ tn Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating God’s instructions motivates him to obey them. See v. 120.

²⁰² tn Heb “like one who finds great plunder.” See Judg 5:30. The image is that of a victorious warrior who finds a large amount of plunder on the field of battle.

²⁰³ tn The number “seven” is use rhetorically to suggest thoroughness.

²⁰⁴ tn Heb “great peace [is] to the lovers of your law.”

²⁰⁵ tn Heb “and there is no stumbling to them.”

²⁰⁶ tn Heb “do.”

²⁰⁷ tn Heb “for all my ways [are] before you.”

²⁰⁸ tn Heb “may my cry approach before you.”

²⁰⁹ tn Heb “may my appeal for mercy come before you.”

²¹⁰ tn Heb “according to your speech.”

²¹¹ tn Heb “your word.”

²¹² tn The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.

²¹³ tn Heb “my life.”

²¹⁴ tn God’s regulations will “help” the psalmist by giving him moral and ethical guidance.

²¹⁵ tn Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God’s path (see the second half of the verse, as well as v. 110).

²¹⁶ sn Psalm 120. The genre and structure of this psalm are uncertain. It begins like a thanksgiving psalm, with a brief notice that God has heard the psalmist’s prayer for help and has intervened. But v. 2 is a petition for help, followed by a taunt directed toward enemies (vv. 3-4) and a lament (vv. 5-7). Perhaps vv. 2-7 recall the psalmist’s prayer when he cried out to the Lord.

²¹⁷ 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.

²¹⁸ tn The words “I said” are supplied in the translation for clarification. See the introductory note for this psalm.

²¹⁹ tn Or “my life.”

²²⁰ tn Heb “from a lip of falsehood.”

²²¹ tn Heb “from a tongue of deception.”

²²² tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The Lord is the understood subject of the verbs “give” and “add.” The second part of the question echoes a standard curse formula, “thus the Lord/God will do … and thus he will add” (see Ruth 1:17; 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9, 35; 19:13; 1 Kgs 2:23; 2 Kgs 6:31).

²²³ tn The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3.

²²⁴ tn Heb “with coals of the wood of the broom plant.” The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads.

²²⁵ tn Or “woe to me.” The Hebrew term אוֹיָה (’oyah, “woe”) which occurs only here, is an alternate form of אוֹי (’oy).

²²⁶ tn Heb “I live as a resident alien.”

²²⁷ sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.

²²⁸ tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.

²²⁹ tn Heb “I, peace.”

²³⁰ tn Heb “they [are] for war.”

²³¹ sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1-2, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3.

²³² 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.

²³³ tn Heb “I lift my eyes.”

²³⁴ tn The Hebrew term מֵאַיִן (me’ayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, “From where does my help come?” Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.

²³⁵ tn Heb “my help [is] from with the Lord.”

²³⁶ tn Or “Maker.”

²³⁷ tn Heb “the one who guards you.”

²³⁸ tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.

²³⁹ tn Heb “the one who guards Israel.”

²⁴⁰ sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.

²⁴¹ tn Heb “your going out and your coming in.”

²⁴² sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.

²⁴³ 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.

²⁴⁴ tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.

²⁴⁵ tn Or “were.”

²⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁴⁷ tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubbÿrah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).

²⁴⁸ tn Or “went up.”

²⁴⁹ tn Heb “which is where the tribes go up.”

²⁵⁰ tn Heb “[it is] a statute for Israel to give thanks to the name of the Lord.”

²⁵¹ tn Or “for.”

²⁵² tn Or “sat.”

²⁵³ tn Heb “Indeed, there they sit [on] thrones for judgment, [on] thrones [belonging] to the house of David.”

²⁵⁴ tn Heb “ask [for].”

²⁵⁵ tn Or “be secure.”

²⁵⁶ tn or “security.”

²⁵⁷ tn The psalmist uses second feminine singular pronominal forms to address personified Jerusalem.

²⁵⁸ tn Heb “I will seek good for you.” The psalmist will seek Jerusalem’s “good” through prayer.

²⁵⁹ sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.

²⁶⁰ 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.

²⁶¹ tn Heb “I lift my eyes.”

²⁶² 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).

²⁶³ sn Servants look to their master for food, shelter, and other basic needs.

²⁶⁴ tn Heb “for greatly we are filled [with] humiliation.”

²⁶⁵ tn Heb “greatly our soul is full to it.”

²⁶⁶ sn Psalm 124. Israel acknowledges that the Lord delivered them from certain disaster.

²⁶⁷ 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.

²⁶⁸ tn Heb “rose up against us.”

²⁶⁹ tn Or “stream.”

²⁷⁰ tn Heb “would have passed over.”

²⁷¹ tn Heb “our being.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

²⁷² tn Heb “then they would have passed over our being, the raging waters.”

²⁷³ tn Heb “blessed [be] the Lord.”

²⁷⁴ tn Heb “[the one] who.”

²⁷⁵ tn Heb “our life escaped.”

²⁷⁶ tn Heb “our help [is] in the name of the Lord.”

²⁷⁷ tn Or “Maker.”

²⁷⁸ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

²⁷⁹ 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.

²⁸⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁸¹ tn Or “for.”

²⁸² tn Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror.

²⁸³ tn Or “rest.”

²⁸⁴ tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.

²⁸⁵ 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).

²⁸⁶ tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.

²⁸⁷ tn Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the Lord will remove them” (cf. NIV, NRSV).

²⁸⁸ tn Heb “the workers of wickedness.”

²⁸⁹ tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).

²⁹⁰ sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.

²⁹¹ 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.

²⁹² tn Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shÿvut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century b.c. Old Aramaic inscription with the verb שׁוּב. This cognate noun appears to mean “return” (see J. Fitzmyer, The Aramaic Treaties of Sefire [BibOr], 119-20) or “restoration” (see DNWSI 2:1125). Therefore it appears that שְׁבִית should be retained and understood as a cognate accusative of שׁוּב. In addition to Fitzmyer (119-20) see L. C. Allen, who offers the literal translation, “turn with a turning toward” (Psalms 101-150 [WBC], 170). Allen takes שְׁבִית as construct and understands “Zion” as an objective genitive.

²⁹³ tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPs^a. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.

²⁹⁴ tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”

²⁹⁵ tn Heb “they said among the nations.”

²⁹⁶ tn Heb “like the streams in the Negev.”

sn The streams in the arid south. Y. Aharoni writes of the streams in the Negev: “These usually dry wadis collect water on rainy days from vast areas. The situation is also aggravated by floods from the desert mountains and southern Judah. For a day or two or, more frequently, for only a few hours they turn into dangerous torrents” (Y. Aharoni, The Land of the Bible, 26). God’s people were experiencing a “dry season” after a time of past blessing; they pray here for a “flash flood” of his renewed blessing. This does not imply that they are requesting only a brief display of God’s blessing. Rather the point of comparison is the suddenness with which the wadis swell during a rain, as well as the depth and power of these raging waters. The community desires a sudden display of divine favor in which God overwhelms them with blessings.

²⁹⁷ sn O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.

²⁹⁸ tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.

²⁹⁹ tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.

sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.

³⁰⁰ sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.

³⁰¹ 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.

³⁰² sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.

³⁰³ sn The city symbolizes community security, which is the necessary framework for family security.

³⁰⁴ tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”).

³⁰⁵ tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).

³⁰⁶ tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shena’, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.

³⁰⁷ tn or “look.”

³⁰⁸ 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.

³⁰⁹ tn Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20), which refers to Jacob’s age when Joseph was born.

³¹⁰ tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.

³¹¹ tn Heb “speak with.”

³¹² sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.

³¹³ 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.

³¹⁴ tn Heb “every fearer of the Lord.”

³¹⁵ tn Heb “the one who walks in his ways.”

³¹⁶ tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6.

³¹⁷ tn Heb “the work of your hands, indeed you will eat.”

³¹⁸ tn Heb “how blessed you [will be] and it will be good for you.”

³¹⁹ sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).

³²⁰ tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.

³²¹ tn Heb “look, indeed thus will the man, the fearer of the Lord, be blessed.”

³²² tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.

³²³ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.

³²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³²⁵ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.

³²⁶ tn Heb “sons to your sons.”

³²⁷ tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).

³²⁸ sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion.

³²⁹ 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.

³³⁰ 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.

³³¹ tn The Hebrew verb שָׁלַף (shalaf) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף).

³³² tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.

³³³ 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.

³³⁴ 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.

³³⁵ 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.

³³⁶ tn Heb “my voice.”

³³⁷ tn Heb “may your ears be attentive to the voice of.”

³³⁸ tn Heb “observe.”

³³⁹ tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”

³⁴⁰ tn Or “surely.”

³⁴¹ tn Heb “for with you [there is] forgiveness.”

³⁴² tn Or “consequently you are.”

³⁴³ tn Heb “feared.”

³⁴⁴ tn Or “wait for.”

³⁴⁵ tn Heb “my soul waits.”

³⁴⁶ tn Heb “his word.”

³⁴⁷ tn Heb “my soul for the master.”

³⁴⁸ tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.

³⁴⁹ tn Heb “for with the Lord [is] loyal love.”

³⁵⁰ tn Heb “and abundantly with him [is] redemption.”

³⁵¹ tn Or “redeem.”

³⁵² tn The Hebrew noun עָוֹן (’avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.

³⁵³ sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.

³⁵⁴ 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.

³⁵⁵ tn Heb “and my eyes are not lifted up.”

³⁵⁶ tn Heb “I do not walk in great things, and in things too marvelous for me.”

³⁵⁷ tn Or “but.”

³⁵⁸ tn Heb “I make level and make quiet my soul.”

³⁵⁹ tn Heb “like a weaned [one] upon his mother.”

³⁶⁰ tn Heb “like the weaned [one] upon me, my soul.”

³⁶¹ sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.

³⁶² 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.

³⁶³ 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”).

³⁶⁴ tn Heb “the powerful [one] of Jacob.”

³⁶⁵ tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.

³⁶⁶ tn Heb “the tent of my house.”

³⁶⁷ tn Heb “go up upon the bed of my couch.”

³⁶⁸ tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).

³⁶⁹ tn Heb “the powerful [one] of Jacob.”

³⁷⁰ tn Rather than having an antecedent, the third feminine singular pronominal suffix here (and in the next line) appears to refer to the ark of the covenant, mentioned in v. 8. (The Hebrew term אָרוֹן [’aron, “ark”] is sometimes construed as grammatically feminine. See 1 Sam 4:17; 2 Chr 8:11.)

³⁷¹ sn Some understand Ephrathah as a reference to Kiriath-jearim because of the apparent allusion to this site in the next line (see the note on “Jaar”). The ark was kept in Kiriath-jearim after the Philistines released it (see 1 Sam 6:21-7:2). However, the switch in verbs from “heard about” to “found” suggests that Ephrathah not be equated with Jair. The group who is speaking heard about the ark while they were in Ephrath. They then went to retrieve it from Kiriath-jearim (“Jaar”). It is more likely that Ephrathah refers to a site near Bethel (Gen 35:16, 19; 48:7) or to Bethlehem (Ruth 4:11; Mic 5:2).

³⁷² tn Heb “fields of the forest.” The Hebrew term יָעַר (ya’ad, “forest”) is apparently a shortened alternative name for קִרְיַת יְעָרִים (qiryat yÿ’arim, “Kiriath-jearim”), the place where the ark was kept after it was released by the Philistines and from which David and his men retrieved it (see 1 Chr 13:6).

³⁷³ tn Or “bow down.”

³⁷⁴ tn Or “righteousness.”

³⁷⁵ tn Heb “do not turn away the face of your anointed one.”

³⁷⁶ tn Heb “the Lord swore an oath to David [in] truth.”

³⁷⁷ tn Heb “he will not turn back from it.”

³⁷⁸ tn The words “he said” are supplied in the translation to clarify that what follows are the Lord’s words.

³⁷⁹ tn Heb “the fruit of your body.”

³⁸⁰ tn Or “for.”

³⁸¹ tn Heb “he desired it for his dwelling place.”

³⁸² tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

³⁸³ tn Heb “for I desired it.”

³⁸⁴ tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.

³⁸⁵ tn Heb “her poor I will satisfy [with] food.”

³⁸⁶ tn Heb “and her priests I will clothe [with] deliverance.”

³⁸⁷ tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.

³⁸⁸ tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.

³⁸⁹ tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).

³⁹⁰ tn Heb “his enemies I will clothe [with] shame.”

³⁹¹ sn Psalm 133. The psalmist affirms the benefits of family unity.

³⁹² 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.

³⁹³ sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.

³⁹⁴ tn Heb “[it is] like the good oil on the head, going down on the beard.”

³⁹⁵ tn Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו (middotayv, “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. *מַד derives the form from מַד (midah, “robe”) rather than מִדָּה (middah, “measured thing”). Ugaritic md means “robe” and is pluralized mdt.

³⁹⁶ sn Hermon refers to Mount Hermon, located north of Israel.

³⁹⁷ sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.

³⁹⁸ tn Or “for.”

³⁹⁹ tn Heb “there the Lord has commanded the blessing, life forever.”

⁴⁰⁰ sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).

⁴⁰¹ 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.

⁴⁰² tn Heb “Look!”

⁴⁰³ tn Heb “stand.”

⁴⁰⁴ tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.

⁴⁰⁵ tn Heb “may the Lord bless you from Zion, the maker of heaven and earth.”

⁴⁰⁶ sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.

⁴⁰⁷ tn Heb “stand.”

⁴⁰⁸ tn Heb “for [it is] pleasant.” The translation assumes that it is the Lord’s “name” that is pleasant. Another option is to understand the referent of “it” as the act of praising (see Ps 147:1).

⁴⁰⁹ tn Or “for.”

⁴¹⁰ sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.

⁴¹¹ tn Or “for.”

⁴¹² tn Or “signs” (see Ps 65:8).

⁴¹³ tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.

⁴¹⁴ tn Or “is forever.”

⁴¹⁵ tn Heb “O Lord, your remembrance [is] for a generation and a generation.” See Ps 102:12.

⁴¹⁶ 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.

⁴¹⁷ sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.

⁴¹⁸ tn Heb “the work of the hands of man.”

⁴¹⁹ tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’af ’en, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.”

⁴²⁰ tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”

sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.

⁴²¹ tn Heb “house” (here and in the next two lines).

⁴²² tn Heb “fearers.”

⁴²³ tn Heb “praised be the Lord from Zion.”

⁴²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴²⁵ 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.”

⁴²⁶ tn Or “is forever.”

⁴²⁷ tn Or “cut.”

⁴²⁸ tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

⁴²⁹ tn Heb “into pieces.”

⁴³⁰ tn Or “shook off.”

⁴³¹ tn Heb “who, in our low condition, remembered us.”

⁴³² tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).

⁴³³ sn Psalm 137. The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies.

⁴³⁴ tn Heb “there we sit down, also we weep.”

⁴³⁵ tn Heb “ask us [for] the words of a song.”

⁴³⁶ tn Heb “our [?] joy.” The derivation and meaning of the Hebrew phrase תוֹלָלֵינוּ (tolalenu, “our [?]”) are uncertain. A derivation from תָּלַל (talal, “to mock”) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101-150 (WBC), 236.

⁴³⁷ tn Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן (min, “from”) as partitive and “song” as collective. The present translation assumes the mem (ם) is enclitic, being misunderstood later as the prefixed preposition.

⁴³⁸ tn Heb “may my right hand forget.” In this case one must supply an object, such as “how to move.” The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101-150 [WBC], 236). The translation assumes an emendation to תִּכְשַׁח (tikhshakh), from an otherwise unattested root כשׁח, meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח, which cites Arabic cognate evidence in support of the proposal. The corruption of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח (shakhakh, “forget”) just before this.

⁴³⁹ tn Heb “if I do not lift up Jerusalem over the top of my joy.”

⁴⁴⁰ tn Heb “remember, O Lord, against the sons of Edom, the day of Jerusalem.”

⁴⁴¹ tn Heb “lay [it] bare, lay [it] bare.”

⁴⁴² tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.

⁴⁴³ tn Heb “O the happiness of the one who repays you your wage which you paid to us.”

⁴⁴⁴ sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.

⁴⁴⁵ sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.

⁴⁴⁶ tn The referent of the Hebrew term אֱלֹהִים (’elohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.

⁴⁴⁷ tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.

⁴⁴⁸ tn Heb “in the day.”

⁴⁴⁹ tn Heb “you made me bold in my soul [with] strength.”

⁴⁵⁰ tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.

⁴⁵¹ tn Heb “the words of your mouth.”

⁴⁵² tn Heb “ways.”

⁴⁵³ tn Heb “great.”

⁴⁵⁴ tn Or “distress.”

⁴⁵⁵ tn Heb “against the anger of my enemies you extend your hand.”

⁴⁵⁶ tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.

⁴⁵⁷ tn Heb “the works of your hands.” Many medieval Hebrew mss read the singular, “work of your hands.”

⁴⁵⁸ 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.

⁴⁵⁹ tn The statement is understood as generalizing – the psalmist describes what God typically does.

⁴⁶⁰ tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).

⁴⁶¹ tn Heb “all my ways.”

⁴⁶² tn Or “for.”

⁴⁶³ tn Heb “look, O Lord, you know all of it.”

⁴⁶⁴ tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”

⁴⁶⁵ 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).

⁴⁶⁶ tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).

⁴⁶⁷ tn Heb “look, you.”

⁴⁶⁸ tn Heb “rise up.”

⁴⁶⁹ sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.

⁴⁷⁰ tn Heb “at the end.”

⁴⁷¹ tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeniy), from the root שׂכך (“to cover,” an alternate form of סכך), a reading assumed in the present translation.

⁴⁷² tn Heb “and night, light, around me.”

⁴⁷³ tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.

⁴⁷⁴ tn Heb “shines like.”

⁴⁷⁵ tn Heb “like darkness, like light.”

⁴⁷⁶ tn Or “for.”

⁴⁷⁷ tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).

⁴⁷⁸ tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.

⁴⁷⁹ tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (pala’) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (pala’; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים, the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (nifla’ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).

⁴⁸⁰ tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.

⁴⁸¹ tc The Hebrew term אֲשֶׁר (’asher, “which”) should probably be emended to כֲּאַשֶׁר (ka’asher, “when”). The kaf (כ) may have been lost by haplography (note the kaf at the end of the preceding form).

⁴⁸² sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother’s womb with the earth.

⁴⁸³ tn Heb “Your eyes saw my shapeless form.” The Hebrew noun גֹּלֶם (golem) occurs only here in the OT. In later Hebrew the word refers to “a lump, a shapeless or lifeless substance,” and to “unfinished matter, a vessel wanting finishing” (Jastrow 222 s.v. גּוֹלֶם). The translation employs the dynamic rendering “when I was inside the womb” to clarify that the speaker was still in his mother’s womb at the time he was “seen” by God.

⁴⁸⁴ tn Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there).

⁴⁸⁵ tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).

⁴⁸⁶ tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.

⁴⁸⁷ tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.

⁴⁸⁸ tn The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b).

⁴⁸⁹ tn Heb “men of bloodshed.”

⁴⁹⁰ tn Heb “who.”

⁴⁹¹ tc Heb “they speak [of] you.” The suffixed form of the verb אָמַר (’amar, “to speak”) is peculiar. The translation assumes an emendation to יַמְרֻךָ (yamrukha), a Hiphil form from מָרָה (marah, “to rebel”; see Ps 78:40).

⁴⁹² tn Heb “by deceit.”

⁴⁹³ tc Heb “lifted up for emptiness, your cities.” The Hebrew text as it stands makes no sense. The form נָשֻׂא (nasu’; a Qal passive participle) should be emended to נָשְׂאוּ (nosÿu; a Qal perfect, third common plural, “[they] lift up”). Many emend עָרֶיךָ (’arekha, “your cities”) to עָלֶיךָ (’alekha, “against you”), but it is preferable to understand the noun as an Aramaism and translate “your enemies” (see Dan 4:16 and L. C. Allen, Psalms 101-150 [WBC], 253).

⁴⁹⁴ 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).

⁴⁹⁵ tn Heb “[with] completeness of hatred I hate them.”

⁴⁹⁶ tn Heb “and know my heart.”

⁴⁹⁷ tn The Hebrew noun שַׂרְעַפַּי (sar’apay, “concerns”) is used of “worries” in Ps 94:19.

⁴⁹⁸ tn Many understand the Hebrew term עֹצֶב (’otsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ’otsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253.

⁴⁹⁹ tn Heb “in the path of antiquity.” This probably refers to the moral path prescribed by the Lord at the beginning of Israel’s history. See Jer 6:16; 18:15, as well as L. C. Allen, Psalms 101-150 (WBC), 253.

⁵⁰⁰ sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.

⁵⁰¹ tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

⁵⁰² tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

⁵⁰³ tn Heb “they devise wicked [plans] in [their] mind.”

⁵⁰⁴ tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.

⁵⁰⁵ tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”

⁵⁰⁶ tn The Hebrew term is used only here in the OT.

⁵⁰⁷ tn Heb “under.”

⁵⁰⁸ tn Heb “hands.”

⁵⁰⁹ tn Heb “to push down my steps.”

⁵¹⁰ tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).

⁵¹¹ tn Heb “the strength of my deliverance.”

⁵¹² tn Heb “cover.”

⁵¹³ tn Heb “do not grant the desires of the wicked.”

⁵¹⁴ tn Heb “his.” The singular is used in a representative sense (see v. 1).

⁵¹⁵ tn Heb “his plot do not promote, they rise up.” The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, “those who surround me lift up [their] head,” which could refer to their proud attitude as they anticipate victory (see Ps 27:6).

⁵¹⁶ tn Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.

⁵¹⁷ tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.

⁵¹⁸ tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition -בְּ (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.

⁵¹⁹ tn Heb “a man of a tongue.”

⁵²⁰ tn Heb “be established in.”

⁵²¹ tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.

⁵²² 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.

⁵²³ tn Heb “and the just cause of the poor.”

⁵²⁴ sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.

⁵²⁵ tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”

⁵²⁶ tn Heb “door.” The Hebrew word occurs only here in the OT.

⁵²⁷ sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.

⁵²⁸ tn Heb “do not turn my heart toward an evil thing.”

⁵²⁹ tn Heb “to act sinfully in practices in wickedness with men, doers of evil.”

⁵³⁰ sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer.

⁵³¹ tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

⁵³² sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

⁵³³ tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

⁵³⁴ tn Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.

⁵³⁵ tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.

⁵³⁶ tn Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.

⁵³⁷ tn Heb “my eyes [are] toward you.”

⁵³⁸ tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”

⁵³⁹ tn Heb “and the traps of the doers of evil.”

⁵⁴⁰ tn The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, “the wicked will fall.”

⁵⁴¹ tn Heb “his.”

⁵⁴² tn Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד (yakhad) with the preceding line, “let the wicked fall together into their own nets.”

⁵⁴³ sn Psalm 142. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.

⁵⁴⁴ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

⁵⁴⁵ sn According to the superscription, David wrote this psalm while in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3. See the superscription of Ps 57.

⁵⁴⁶ tn Heb “[with] my voice to the Lord I cry out.”

⁵⁴⁷ tn Heb “[with] my voice to the Lord I plead for mercy.”

⁵⁴⁸ tn Heb “my trouble before him I declare.”

⁵⁴⁹ tn Heb “my spirit grows faint.”

⁵⁵⁰ tn Heb “you know my path.”

⁵⁵¹ tn Heb “there is no one who recognizes me.”

⁵⁵² tn Heb “ a place of refuge perishes from me.”

⁵⁵³ tn Heb “there is no one who seeks for the sake of my life.”

⁵⁵⁴ tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.

⁵⁵⁵ tn Heb “for I am very low.”

⁵⁵⁶ tn Heb “bring out my life.”

⁵⁵⁷ tn Or “gather around.”

⁵⁵⁸ tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense.

⁵⁵⁹ sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.

⁵⁶⁰ tn Heb “do not enter into judgment with.”

⁵⁶¹ tn Heb “for no one living is innocent before you.”

⁵⁶² tn Or “for.”

⁵⁶³ tn Heb “an enemy.” The singular is used in a representative sense to describe a typical member of the larger group of enemies (note the plural “enemies” in vv. 9, 12).

⁵⁶⁴ tn Heb “he crushes on the ground my life.”

⁵⁶⁵ tn Or “sit.”

⁵⁶⁶ sn Dark regions refers to Sheol, which the psalmist views as a dark place located deep in the ground (see Ps 88:6).

⁵⁶⁷ tn Heb “my spirit grows faint.”

⁵⁶⁸ tn Heb “in my midst my heart is shocked.” For a similar use of the Hitpolel of שָׁמֵם (shamem), see Isa 59:16; 63:5.

⁵⁶⁹ tn Or “ancient times”; Heb “days from before.”

⁵⁷⁰ tn Heb “the work of your hands.”

⁵⁷¹ tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.

⁵⁷² tn Heb “faint” or “weary.” See Ps 63:1.

⁵⁷³ tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition -כְּ (kÿ, “like”) to -בְּ (bÿ, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).

⁵⁷⁴ tn Heb “my spirit is failing.”

⁵⁷⁵ tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).

⁵⁷⁶ tn Heb “I will be equal with.”

⁵⁷⁷ tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.

⁵⁷⁸ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

⁵⁷⁹ sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

⁵⁸⁰ tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).

⁵⁸¹ 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.

⁵⁸² tn Or “your will.” See Ps 40:8.

⁵⁸³ tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).

⁵⁸⁴ tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.

⁵⁸⁵ sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.

⁵⁸⁶ tn Heb “name,” which here stands metonymically for God’s reputation.

⁵⁸⁷ tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.

⁵⁸⁸ tn Heb “by your justice bring out my life from trouble.”

⁵⁸⁹ tn Heb “in [or “by”] your faithfulness.”

⁵⁹⁰ tn The perfect with vav (ו) consecutive carries on the mood of the preceding imperfect.

⁵⁹¹ tn Heb “all the enemies of my life.”

⁵⁹² sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.

⁵⁹³ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

⁵⁹⁴ tn Heb “blessed [be] the Lord, my rocky summit.”

⁵⁹⁵ sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

⁵⁹⁶ tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).

⁵⁹⁷ tn Or “my elevated place.”

⁵⁹⁸ tn Heb “the one who subdues nations beneath me.”

⁵⁹⁹ tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (’enosh) is used here in a collective sense and refers to the human race. See Ps 8:5.

⁶⁰⁰ tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.

⁶⁰¹ tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.

⁶⁰² tn Heb “man,” or “mankind.”

⁶⁰³ tn Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.

⁶⁰⁴ 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.

⁶⁰⁵ 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.

⁶⁰⁶ tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.

⁶⁰⁷ sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).

⁶⁰⁸ tn Heb “stretch out your hands.”

⁶⁰⁹ tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).

⁶¹⁰ tn Heb “from the hand of the sons of foreignness.”

⁶¹¹ tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” The reference to the “right hand” is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8; Num 14:30; Deut 32:40. The figure thus represents the making of false oaths (false promises).

⁶¹² tn Heb “grants deliverance to.”

⁶¹³ tn Heb “harmful.”

⁶¹⁴ tn Heb “from the hand of the sons of foreignness.”

⁶¹⁵ tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.

⁶¹⁶ tn Some consider אֲשֶׁר (’asher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist – who appears to be a Davidic king preparing to fight a battle (see vv. 10-11) – is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (’ashrey; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.

⁶¹⁷ tn Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”

⁶¹⁸ tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar.

⁶¹⁹ tn Heb “carved [in] the pattern of a palace.”

⁶²⁰ tn The Hebrew noun occurs only here.

⁶²¹ tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ’al mazon, “food upon food”).

⁶²² tn Heb “they are innumerable.”

⁶²³ tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).

⁶²⁴ tn Heb “weighted down.” This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. סָבַל). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. סבל pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101-150 [WBC], 288).

⁶²⁵ tn Heb “there [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.”

⁶²⁶ tn Heb “[O] the happiness of the people who [it is] such to them.”

⁶²⁷ sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.

⁶²⁸ tn Or, hyperbolically, “forever.”

⁶²⁹ tn Or, hyperbolically, “forever.”

⁶³⁰ tn Heb “and concerning his greatness there is no searching.”

⁶³¹ tn The prefixed verbal forms in v. 4 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 one generation praise…and tell about.”

⁶³² tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”

⁶³³ 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.”

⁶³⁴ tn Heb “the fame of the greatness of your goodness.”

⁶³⁵ 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.”

⁶³⁶ tn Heb “slow to anger” (see Pss 86:15; 103:8).

⁶³⁷ tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

⁶³⁸ tn Heb “and his compassion is over all his works.”

⁶³⁹ tn Heb “the sons of man.”

⁶⁴⁰ tn Heb “a kingdom of all ages.”

⁶⁴¹ 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.

⁶⁴² tn Perhaps “discouraged” (see Ps 57:6).

⁶⁴³ tn Heb “the eyes of all wait for you.”

⁶⁴⁴ tn Heb “and you give to them their food in its season” (see Ps 104:27).

⁶⁴⁵ tn Heb “[with what they] desire.”

⁶⁴⁶ tn Heb “in all his ways.”

⁶⁴⁷ tn Heb “and [is] loving in all his deeds.”

⁶⁴⁸ tn Heb “in truth.”

⁶⁴⁹ tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.

⁶⁵⁰ tn Heb “the desire of those who fear him, he does.”

⁶⁵¹ tn Heb “the praise of the Lord my mouth will speak.”

⁶⁵² tn Heb “all flesh.”

⁶⁵³ sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy.

⁶⁵⁴ tn Heb “in a son of man, to whom there is no deliverance.”

⁶⁵⁵ tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.

⁶⁵⁶ tn Heb “the one who guards faithfulness forever.”

⁶⁵⁷ tn Heb “executes justice for the oppressed.”

⁶⁵⁸ tn Perhaps “discouraged” (see Ps 57:6).

⁶⁵⁹ sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by resident aliens, the fatherless, and widows.

⁶⁶⁰ tn Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions.

⁶⁶¹ tn Heb “for a generation and a generation.”

⁶⁶² sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.

⁶⁶³ tn Or “for.”

⁶⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶⁶⁵ tn Heb “the one who heals.”

⁶⁶⁶ tn Heb “and great of strength.”

⁶⁶⁷ tn Heb “to his wisdom there is no counting.”

⁶⁶⁸ tn Heb “brings down.”

⁶⁶⁹ tn Heb “sing to the Lord with thanksgiving.”

⁶⁷⁰ tn Heb “the one who covers.”

⁶⁷¹ tn Heb “hills.”

⁶⁷² tn Heb “which cry out.”

⁶⁷³ tn Heb “he does not desire the strength of the horse, he does not take delight in the legs of the man.” Here “the horse” refers to the war horse used by ancient Near Eastern chariot forces, and “the man” refers to the warrior whose muscular legs epitomize his strength.

⁶⁷⁴ tn Heb “those who fear him.”

⁶⁷⁵ tn Heb “your sons.”

⁶⁷⁶ tn Heb “the one who.”

⁶⁷⁷ tn Heb “he makes your boundary peace.”

⁶⁷⁸ tn Heb “satisfies you with.”

⁶⁷⁹ tn Heb “the one who.”

⁶⁸⁰ tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (’erets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.

⁶⁸¹ tn Heb “swiftly his word runs.”

⁶⁸² tn Heb “the one who gives snow like wool, frost like ashes he scatters.”

⁶⁸³ tn Heb “his ice.”

⁶⁸⁴ tn Heb “Before his cold, who can stand?”

⁶⁸⁵ tn Heb “he sends his word and melts them.”

⁶⁸⁶ tn Heb “he blows his breath.”