¹ 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.

¹ sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.

² tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

⁴ sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.

⁴ tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.

² tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.

² tn The word מִשְׁפָּטִי (mishpati) is simply “my justice” or “my judgment.” It refers to the decisions he made in settling issues, how he dealt with other people justly.

² tn The verb means “to utter; to mumble; to meditate.” The implication is that he will not communicate deceitful things, no matter how quiet or subtle.

¹ sn This thesis of Bildad will be questioned by Job in 21:17—how often is the lamp of the wicked snuffed out?

³ tn Heb “and incited David to count Israel.” As v. 5 indicates, David was not interested in a general census, but in determining how much military strength he had.

³ tn Heb “just as one wipes a plate, wiping and turning [it] on its face.” The word picture emphasizes how thoroughly the Lord will judge the city.

⁵ tn Heb “How much more [when] he said, ‘Wash and be healed.’” The second imperative (“be healed”) states the expected result of obeying the first (“wash”).

² tn Heb “with the web.” For a discussion of how Delilah did this, see C. F. Burney, Judges, 381, and G. F. Moore, Judges (ICC), 353-54.

¹ tn Heb “and what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.”

² tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.

¹ tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.

⁴ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

¹ tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.

³ tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

¹ sn The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1-11. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4-19); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20-29); the next section tells how God set some apart with special gifts (35:30-35), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1-7).