² tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [y^eshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.

² tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).

³ tn Another option is to translate the imperfect verbal form as future, “he will not be shaken” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.

² tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (y^edash^eneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”

¹ tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.

¹ tn The same verb is translated “trapped” in v. 5. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

¹ tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.

¹ tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsaʾ) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.

² tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.

² tn Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.

¹ tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the Lord’s victory over the psalmist’s enemies. See v. 3.

³ tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).

¹ tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the Lord defeated the psalmist’s enemies.

² tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).

¹ tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the Lord has responded favorably to the psalmist’s request.

⁴ tn Heb “cannot dwell as a resident foreigner [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.

¹ tn In v. 1 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the Lord to rise up (קוּמָה, qumah) in his defense.

¹ tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.

⁴ tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk—stand—sit” envisions a progression from relatively casual association with the wicked to complete identification with them.

² tn The verse uses a verbal hendiadys: “and he added (וַיֹּסֶף, vayyosef)…to raise (שְׂאֵת, s^eʾet) his speech.” The expression means that he continued, or he spoke again.