¹ tn For this meaning of the verb used here see HALOT 217 s.v. דָּמַם Nif. Elsewhere it refers to people dying (see, e.g., Jer 49:26; 50:30); hence some see a reference to “lifeless.”

¹ tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word that refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both.

⁴ tn Heb “do not know.” But here as elsewhere the word “know” is more than an intellectual matter. It is intended here to summarize both “know” and “follow” (Heb “observe”) in the preceding lines.

¹ tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.

¹ 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.

² sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).

² tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).

¹ tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).

² tn This word is usually defined as “violence; ruin.” But elsewhere it does mean “breast” (Isa 60:16; 66:11), and that is certainly what it means here.

² tn The word is “iniquities,” but here as elsewhere it should receive the classification of the punishment for iniquity (a category of meaning that developed from a metonymy of effect).

² tn This word does not occur elsewhere. But another word from the same root means “plait of hair,” and so this term has something to do with a net like a trellis or lattice.

¹ tn The participle שָׂב (sav), from שִׂיב (siv, “to have white hair”; 1 Sam 12:2), only occurs elsewhere in the Bible in the Aramaic sections of Ezra. The word יָשִׁישׁ (yashish, “aged”) occurred in 12:12.

² tn The word כִּסְלָתֶךָ (kislatekha, “your confidence”) is rendered in the LXX by “founded in folly.” The word כֶּסֶל (kesel) is “confidence” (see 8:14) and elsewhere “folly.” Since it is parallel to “your hope” it must mean confidence here.

² tn The expression used here יְמִינִי (y^emini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.

¹ tn The MT in this instance alone spells the name with final ן (nun, “Kimhan”) rather than as elsewhere with final ם (mem, “Kimham”). As in most other translations, the conventional spelling (with ם) has been used here to avoid confusion.

² tc The MT has בְּדָן (B^edan, “Bedan”) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”

⁶ tn The imperfect verbal form of הָיָה (hayah) is used here. F. W. Bush shows from usage elsewhere that the form should be taken as future (Ruth, Esther [WBC], 124-25).

¹ tn Elsewhere the Hebrew word בְרָכָה (v^erakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; 2 Kgs 5:15).

¹ tn Elsewhere this verb usually carries the sense of “to gather; to pick up; to glean,” but “lick up” seems best here in light of the peculiar circumstances described by Adoni-Bezek.

⁵ sn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually causes God to decree unconditionally the nation’s exile.