Mazmur 9:9

9:9 Consequently ¹  the Lord provides safety for the oppressed; ² 

he provides safety in times of trouble. ³ 

Mazmur 21:3

21:3 For you bring him ⁴  rich ⁵  blessings; ⁶ 

you place a golden crown on his head.

Mazmur 22:31

22:31 They will come and tell about his saving deeds; ⁷ 

they will tell a future generation what he has accomplished. ⁸ 

Mazmur 23:5

23:5 You prepare a feast before me ⁹ 

in plain sight of my enemies.

You refresh ¹⁰  my head with oil;

my cup is completely full. ¹¹ 

Mazmur 29:9

29:9 The Lord’s shout bends ¹²  the large trees ¹³ 

and strips ¹⁴  the leaves from the forests. ¹⁵ 

Everyone in his temple says, “Majestic!” ¹⁶ 

Mazmur 30:6

30:6 In my self-confidence I said,

“I will never be upended.” ¹⁷ 

Mazmur 34:9

34:9 Remain loyal to ¹⁸  the Lord, you chosen people of his, ¹⁹ 

for his loyal followers ²⁰  lack nothing!

Mazmur 36:4

36:4 He plans ways to sin while he lies in bed;

he is committed to a sinful lifestyle; ²¹ 

he does not reject what is evil. ²² 

Mazmur 38:13

38:13 But I am like a deaf man – I hear nothing;

I am like a mute who cannot speak. ²³ 

Mazmur 38:19

38:19 But those who are my enemies for no reason are numerous; ²⁴ 

those who hate me without cause outnumber me. ²⁵ 

Mazmur 41:8

41:8 They say, ²⁶ 

‘An awful disease ²⁷  overwhelms him, ²⁸ 

and now that he is bed-ridden he will never recover.’ ²⁹ 

Mazmur 42:1

Book 2
(Psalms 42-72)

Psalm 42 ³⁰ 

For the music director; a well-written song ³¹  by the Korahites.

42:1 As a deer ³²  longs ³³  for streams of water,

so I long ³⁴  for you, O God!

Mazmur 46:4

46:4 The river’s channels bring joy to the city of God, ³⁵ 

the special, holy dwelling place of ³⁶  the sovereign One. ³⁷ 

Mazmur 47:4

47:4 He picked out for us a special land ³⁸ 

to be a source of pride for ³⁹  Jacob, ⁴⁰  whom he loves. ⁴¹  (Selah)

Mazmur 49:13

49:13 This is the destiny of fools, ⁴² 

and of those who approve of their philosophy. ⁴³  (Selah)

Mazmur 58:11

58:11 Then ⁴⁴  observers ⁴⁵  will say,

“Yes indeed, the godly are rewarded! ⁴⁶ 

Yes indeed, there is a God who judges ⁴⁷  in the earth!”

Mazmur 68:15

68:15 The mountain of Bashan ⁴⁸  is a towering mountain; ⁴⁹ 

the mountain of Bashan is a mountain with many peaks. ⁵⁰ 

Mazmur 68:20

68:20 Our God is a God who delivers;

the Lord, the sovereign Lord, can rescue from death. ⁵¹ 

Mazmur 70:1

Psalm 70 ⁵² 

For the music director; by David; written to get God’s attention. ⁵³ 

70:1 O God, please be willing to rescue me! ⁵⁴ 

O Lord, hurry and help me! ⁵⁵ 

Mazmur 73:20

73:20 They are like a dream after one wakes up. ⁵⁶ 

O Lord, when you awake ⁵⁷  you will despise them. ⁵⁸ 

Mazmur 73:25

73:25 Whom do I have in heaven but you?

I desire no one but you on earth. ⁵⁹ 

Mazmur 74:3

74:3 Hurry and look ⁶⁰  at the permanent ruins,

and all the damage the enemy has done to the temple! ⁶¹ 

Mazmur 78:21

78:21 When ⁶²  the Lord heard this, he was furious.

A fire broke out against Jacob,

and his anger flared up ⁶³  against Israel,

Mazmur 85:13

85:13 Deliverance goes ⁶⁴  before him,

and prepares ⁶⁵  a pathway for him. ⁶⁶ 

Mazmur 86:14

86:14 O God, arrogant men attack me; ⁶⁷ 

a gang ⁶⁸  of ruthless men, who do not respect you, seek my life. ⁶⁹ 

Mazmur 87:5

87:5 But it is said of Zion’s residents, ⁷⁰ 

“Each one of these ⁷¹  was born in her,

and the sovereign One ⁷²  makes her secure.” ⁷³ 

Mazmur 90:2

90:2 Even before the mountains came into existence, ⁷⁴ 

or you brought the world into being, ⁷⁵ 

you were the eternal God. ⁷⁶ 

Mazmur 90:4

90:4 Yes, ⁷⁷  in your eyes a thousand years

are like yesterday that quickly passes,

or like one of the divisions of the nighttime. ⁷⁸ 

Mazmur 92:15

92:15 So they proclaim that the Lord, my protector,

is just and never unfair. ⁷⁹ 

Mazmur 96:12

96:12 Let the fields and everything in them celebrate!

Then let the trees of the forest shout with joy

Mazmur 99:4

99:4 The king is strong;

he loves justice. ⁸⁰ 

You ensure that legal decisions will be made fairly; ⁸¹ 

you promote justice and equity in Jacob.

Mazmur 102:18

102:18 The account of his intervention ⁸²  will be recorded for future generations;

people yet to be born will praise the Lord.

Mazmur 105:10

105:10 He gave it to Jacob as a decree,

to Israel as a lasting promise, ⁸³ 

Mazmur 119:90

119:90 You demonstrate your faithfulness to all generations. ⁸⁴ 

You established the earth and it stood firm.

Mazmur 119:168

119:168 I keep your precepts and rules,

for you are aware of everything I do. ⁸⁵ 

Mazmur 135:6

135:6 He does whatever he pleases

in heaven and on earth,

in the seas and all the ocean depths.

Mazmur 139:12

139:12 even the darkness is not too dark for you to see, ⁸⁶ 

and the night is as bright as ⁸⁷  day;

darkness and light are the same to you. ⁸⁸ 

Mazmur 144:11

144:11 Grab me and rescue me from the power of foreigners, ⁸⁹ 

who speak lies,

and make false promises. ⁹⁰ 

Mazmur 145:13

145:13 Your kingdom is an eternal kingdom, ⁹¹ 

and your dominion endures through all generations.

[9:9]  ¹ tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.

[9:9]  ² tn Heb “and the Lord is an elevated place for the oppressed.” The singular form דָּךְ (dakh, “oppressed”) is collective here.

[9:9]  ³ tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).

[21:3]  ⁴ tn Or “meet him [with].”

[21:3]  ⁵ tn Heb “good.”

[21:3]  ⁶ sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).

[22:31]  ⁷ tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.

[22:31]  ⁸ tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.

[23:5]  ⁹ sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.

[23:5]  ¹⁰ tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.

[23:5]  ¹¹ tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.

[29:9]  ¹² tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.

[29:9]  ¹³ tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (’ayyalot, “deer”) to אֵילוֹת (’elot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (’ayyalim).

[29:9]  ¹⁴ tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.

[29:9]  ¹⁵ tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).

[29:9]  sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.

[29:9]  ¹⁶ tn Heb “In his temple, all of it says, ‘Glory.’”

[30:6]  ¹⁷ sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).

[34:9]  ¹⁸ tn Heb “fear.”

[34:9]  ¹⁹ tn Heb “O holy ones of his.”

[34:9]  ²⁰ tn Heb “those who fear him.”

[36:4]  ²¹ tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.

[36:4]  ²² tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.

[38:13]  ²³ sn I am like a deaf man…like a mute. The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies’ deception (see v. 14).

[38:19]  ²⁴ tn Heb “and my enemies, life, are many.” The noun חַיִּים (khayyim, “life”) fits very awkwardly here. The translation assumes an emendation to חִנָּם (khinam, “without reason”; note the parallelism with שֶׁקֶר [sheqer, “falsely”] and see Pss 35:19; 69:4; Lam 3:52). The verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority (note the parallel verb רָבַב, ravav, “be many”).

[38:19]  ²⁵ tn Heb “are many.”

[41:8]  ²⁶ tn The words “they say” are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist’s enemies say about him (see v. 7a).

[41:8]  ²⁷ tn Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.

[41:8]  ²⁸ tn Heb “is poured out on him.” The passive participle of יָצַק (yatsaq) is used.

[41:8]  ²⁹ tn Heb “and he who lies down will not again arise.”

[42:1]  ³⁰ sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew mss combine Psalms 42 and 43 into a single psalm.

[42:1]  ³¹ 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.

[42:1]  ³² tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.

[42:1]  ³³ tn Or “pants [with thirst].”

[42:1]  ³⁴ tn Or “my soul pants [with thirst].” 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).

[46:4]  ³⁵ tn Heb “A river, its channels cause the city of God to be glad.”

[46:4]  sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).

[46:4]  ³⁶ tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.

[46:4]  ³⁷ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[47:4]  ³⁸ tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).

[47:4]  ³⁹ tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.

[47:4]  ⁴⁰ tn That is, Israel.

[47:4]  ⁴¹ sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.

[49:13]  ⁴² tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.

[49:13]  ⁴³ tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition -ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.

[58:11]  ⁴⁴ tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.

[58:11]  ⁴⁵ tn Heb “man.” The singular is representative here.

[58:11]  ⁴⁶ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ⁴⁷ tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.

[68:15]  ⁴⁸ sn The mountain of Bashan probably refers to Mount Hermon.

[68:15]  ⁴⁹ 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 “are majestic mountains”; NRSV “O mighty mountain.”

[68:15]  ⁵⁰ tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”

[68:20]  ⁵¹ tn Heb “and to the Lord, the Lord, to death, goings out.”

[70:1]  ⁵² sn Psalm 70. This psalm is almost identical to Ps 40:13-17. The psalmist asks for God’s help and for divine retribution against his enemies.

[70:1]  ⁵³ tn Heb “to cause to remember.” The same form, a Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the superscription of Ps 38. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).

[70:1]  ⁵⁴ 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.”

[70:1]  ⁵⁵ tn Heb “hurry to my help.” See Pss 22:19; 38:22.

[73:20]  ⁵⁶ tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.

[73:20]  ⁵⁷ sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.

[73:20]  ⁵⁸ tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.

[73:25]  ⁵⁹ tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.

[74:3]  ⁶⁰ tn Heb “lift up your steps to,” which may mean “run, hurry.”

[74:3]  ⁶¹ tn Heb “everything [the] enemy has damaged in the holy place.”

[78:21]  ⁶² tn Heb “therefore.”

[78:21]  ⁶³ tn Heb “and also anger went up.”

[85:13]  ⁶⁴ tn Or “will go.”

[85:13]  ⁶⁵ tn Or “will prepare.”

[85:13]  ⁶⁶ tn Heb “and it prepares for a way his footsteps.” Some suggest emending וְיָשֵׂם (vÿyasem, “and prepares”) to וְשָׁלוֹם (vÿshalom, “and peace”) since “deliverance” and “peace” are closely related earlier in v. 13. This could be translated, “and peace [goes ahead, making] a pathway for his footsteps” (cf. NEB).

[86:14]  ⁶⁷ tn Heb “rise up against me.”

[86:14]  ⁶⁸ tn Or “assembly.”

[86:14]  ⁶⁹ tn Heb “seek my life and do not set you before them.” See Ps 54:3.

[87:5]  ⁷⁰ tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (’amar), the preposition lamed (-לְ) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).

[87:5]  ⁷¹ tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.

[87:5]  ⁷² tn Traditionally “Most High.”

[87:5]  ⁷³ tn Heb “and he makes her secure, the Most High.”

[90:2]  ⁷⁴ tn Heb “were born.”

[90:2]  ⁷⁵ tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.

[90:2]  ⁷⁶ tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).

[90:4]  ⁷⁷ tn Or “for.”

[90:4]  ⁷⁸ sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”

[92:15]  ⁷⁹ tn Heb “so that [they] proclaim that upright [is] the Lord, my rocky summit, and there is no injustice in him.”

[99:4]  ⁸⁰ tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the Lord (see v. 1, and Ps 98:6). The noun עֹז (’oz, “strength”) should probably be revocalized as the adjective עַז (’az, “strong”).

[99:4]  ⁸¹ tn Heb “you establish fairness.”

[102:18]  ⁸² tn The Hebrew text has simply “this,” referring to the anticipated divine intervention on behalf of Zion (vv. 13, 16-17). The referent has been specified in the translation for clarity.

[105:10]  ⁸³ tn Or “eternal covenant.”

[119:90]  ⁸⁴ tn Heb “to a generation and a generation [is] your faithfulness.”

[119:168]  ⁸⁵ tn Heb “for all my ways [are] before you.”

[139:12]  ⁸⁶ tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.

[139:12]  ⁸⁷ tn Heb “shines like.”

[139:12]  ⁸⁸ tn Heb “like darkness, like light.”

[144:11]  ⁸⁹ tn Heb “from the hand of the sons of foreignness.”

[144:11]  ⁹⁰ 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.

[145:13]  ⁹¹ tn Heb “a kingdom of all ages.”