² tn Heb “O inhabitant.” The translation follows the LXX and understands a different Hebrew verb, meaning “cease,” behind the consonantal text. See L. C. Allen, Ezekiel [WBC], 2:72, and D. I. Block, Ezekiel (NICOT), 2:43.

³ tc The Kethib is written עַמִּים (ʿammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), reads הָעַמִּים (haʿammim, “O peoples”). The Qere is probably the original reading.

² tn Heb “Hear the word of the Lord, O king of Judah who sits on the throne of David, you, and your officials, and your people who pass through these gates.”

¹ tn Heb “O glorious throne, O high place from the beginning, O place of our sanctuary, O hope of Israel, Lord.” Commentators and translators generally understand these four lines of verses 12-13a as two predications, one eulogizing the temple and the other eulogizing God. However, that does not fit the context very well and does not take into account the nature of Jeremiah’s doxology in Jeremiah 16:19-20 (and compare also 10:6-7). There the doxology is context-motivated, is focused on God, and calls on relevant attributes in the form of metaphorical epithets. That fits nicely here as well. For the relevant parallel passages see the study note.

¹ tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.

² tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.” On the elliptical style, see GKC 366 §117.o.

¹ tn The word “wicked” could be taken as a vocative (cf. KJV, ASV, NASB, “O wicked man”), but since the next line refers to the wicked this is unlikely. It serves better as an adverbial accusative (“like the wicked”).

¹ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

³ tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “Lord” rather than “God.”

² tn Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “majestic mountain”; NRSV “O mighty mountain.”

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

² tn Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.

¹ sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

² tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.

³ sn Cf. Ps 130:3-4, which says, “If you should mark iniquity O Lord, Lord, who could stand? But with you there is forgiveness, in order that you might be feared.”

² tn The verb בּוֹא (boʾ, “go”) has the sense of “to be realized; to come to pass; to be fulfilled.” The optative “Who will give [that] my request be realized?” is “O that my request would be realized.”

¹ tn The words “O Lord” do not appear in the Hebrew text, but they are supplied in the translation for clarification; Solomon addresses the Lord in prayer at this point.

² tn The psalmist attributes his skill with weapons to divine enabling. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, Symbolism of the Biblical World, 265.

¹ tn Heb “she beat out” (so NAB, NASB, NRSV, NLT). Ruth probably used a stick to separate the kernels of grain from the husks. See O. Borowski, Agriculture in Iron Age Israel, 63.

¹ tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).