Mazmur 5:9

5:9 For ¹  they do not speak the truth; ² 

their stomachs are like the place of destruction, ³ 

their throats like an open grave, ⁴ 

their tongues like a steep slope leading into it. ⁵ 

Mazmur 18:2

18:2 The Lord is my high ridge, ⁶  my stronghold, ⁷  my deliverer.

My God is my rocky summit where ⁸  I take shelter, ⁹ 

my shield, the horn that saves me, ¹⁰  and my refuge. ¹¹ 

Mazmur 18:30

18:30 The one true God acts in a faithful manner; ¹² 

the Lord’s promise ¹³  is reliable; ¹⁴ 

he is a shield to all who take shelter ¹⁵  in him.

Mazmur 20:6

20:6 Now I am sure ¹⁶  that the Lord will deliver ¹⁷  his chosen king; ¹⁸ 

he will intervene for him ¹⁹  from his holy heavenly temple, ²⁰ 

and display his mighty ability to deliver. ²¹ 

Mazmur 22:9

22:9 Yes, you are the one who brought me out ²²  from the womb

and made me feel secure on my mother’s breasts.

Mazmur 37:34

37:34 Rely ²³  on the Lord! Obey his commands! ²⁴ 

Then he will permit you ²⁵  to possess the land;

you will see the demise of evil men. ²⁶ 

Mazmur 40:6

40:6 Receiving sacrifices and offerings are not your primary concern. ²⁷ 

You make that quite clear to me! ²⁸ 

You do not ask for burnt sacrifices and sin offerings.

Mazmur 43:4

43:4 Then I will go ²⁹  to the altar of God,

to the God who gives me ecstatic joy, ³⁰ 

so that I express my thanks to you, ³¹  O God, my God, with a harp.

Mazmur 44:5

44:5 By your power ³²  we will drive back ³³  our enemies;

by your strength ³⁴  we will trample down ³⁵  our foes! ³⁶ 

Mazmur 51:14

51:14 Rescue me from the guilt of murder, ³⁷  O God, the God who delivers me!

Then my tongue will shout for joy because of your deliverance. ³⁸ 

Mazmur 53:6

53:6 I wish the deliverance ³⁹  of Israel would come from Zion!

When God restores the well-being of his people, ⁴⁰ 

may Jacob rejoice, ⁴¹ 

may Israel be happy! ⁴² 

Mazmur 60:4

60:4 You have given your loyal followers ⁴³  a rallying flag,

so that they might seek safety from the bow. ⁴⁴  (Selah)

Mazmur 62:3

62:3 How long will you threaten ⁴⁵  a man?

All of you are murderers, ⁴⁶ 

as dangerous as a leaning wall or an unstable fence. ⁴⁷ 

Mazmur 62:8

62:8 Trust in him at all times, you people!

Pour out your hearts before him! ⁴⁸ 

God is our shelter! (Selah)

Mazmur 68:30

68:30 Sound your battle cry ⁴⁹  against the wild beast of the reeds, ⁵⁰ 

and the nations that assemble like a herd of calves led by bulls! ⁵¹ 

They humble themselves ⁵²  and offer gold and silver as tribute. ⁵³ 

God ⁵⁴  scatters ⁵⁵  the nations that like to do battle.

Mazmur 70:5

70:5 I am oppressed and needy! ⁵⁶ 

O God, hurry to me! ⁵⁷ 

You are my helper and my deliverer!

O Lord, ⁵⁸  do not delay!

Mazmur 77:2

77:2 In my time of trouble I sought ⁵⁹  the Lord.

I kept my hand raised in prayer throughout the night. ⁶⁰ 

I ⁶¹  refused to be comforted.

Mazmur 78:4

78:4 we will not hide from their ⁶²  descendants.

We will tell the next generation

about the Lord’s praiseworthy acts, ⁶³ 

about his strength and the amazing things he has done.

Mazmur 78:55

78:55 He drove the nations out from before them;

he assigned them their tribal allotments ⁶⁴ 

and allowed the tribes of Israel to settle down. ⁶⁵ 

Mazmur 88:5

88:5 adrift ⁶⁶  among the dead,

like corpses lying in the grave,

whom you remember no more,

and who are cut off from your power. ⁶⁷ 

Mazmur 90:10

90:10 The days of our lives add up to seventy years, ⁶⁸ 

or eighty, if one is especially strong. ⁶⁹ 

But even one’s best years are marred by trouble and oppression. ⁷⁰ 

Yes, ⁷¹  they pass quickly ⁷²  and we fly away. ⁷³ 

Mazmur 96:10

96:10 Say among the nations, “The Lord reigns!

The world is established, it cannot be moved.

He judges the nations fairly.”

Mazmur 106:5

106:5 so I may see the prosperity ⁷⁴  of your chosen ones,

rejoice along with your nation, ⁷⁵ 

and boast along with the people who belong to you. ⁷⁶ 

Mazmur 127:2

127:2 It is vain for you to rise early, come home late,

and work so hard for your food. ⁷⁷ 

Yes, ⁷⁸  he can provide for those whom he loves even when they sleep. ⁷⁹ 

Mazmur 137:3

137:3 for there our captors ask us to compose songs; ⁸⁰ 

those who mock us demand that we be happy, saying: ⁸¹ 

“Sing for us a song about Zion!” ⁸² 

Mazmur 140:10

140:10 May he rain down ⁸³  fiery coals upon them!

May he throw them into the fire!

From bottomless pits they will not escape. ⁸⁴ 

Mazmur 142:7

142:7 Free me ⁸⁵  from prison,

that I may give thanks to your name.

Because of me the godly will assemble, ⁸⁶ 

for you will vindicate me. ⁸⁷ 

[5:9]  ¹ tn Or “certainly.”

[5:9]  ² tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”

[5:9]  ³ tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.

[5:9]  ⁴ tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.

[5:9]  ⁵ tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.

[5:9]  sn As the psalmist walks down the path in which God leads him, he asks the Lord to guide his steps and remove danger from the path (v. 8), because he knows his enemies have “dug a grave” for him and are ready to use their deceitful words to “swallow him up” like the realm of death (i.e., Sheol) and bring him to ruin.

[18:2]  ⁶ sn My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.

[18:2]  ⁷ sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.

[18:2]  ⁸ tn Or “in whom.”

[18:2]  ⁹ sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[18:2]  ¹⁰ tn Heb “the horn of my salvation”; or “my saving horn.”

[18:2]  sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.

[18:2]  ¹¹ tn Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”

[18:30]  ¹² tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).

[18:30]  ¹³ sn The Lord’s promise. In the ancient Near East kings would typically seek and receive oracles from their god(s) prior to battle. For examples, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 241-42.

[18:30]  ¹⁴ tn Heb “the word of the Lord is purified.” The Lord’s “word” probably refers here to his oracle(s) of victory delivered to the psalmist before the battle(s) described in the following context. See also Pss 12:5-7 and 138:2-3. David frequently received such oracles before going into battle (see 1 Sam 23:2, 4-5, 10-12; 30:8; 2 Sam 5:19). The Lord’s word of promise is absolutely reliable; it is compared to metal that has been refined in fire and cleansed of impurities. See Ps 12:6.

[18:30]  ¹⁵ sn Take shelter. See the note on the word “shelter” in v. 2.

[20:6]  ¹⁶ tn Or “know.”

[20:6]  sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.

[20:6]  ¹⁷ tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the Lord typically delivers the king.

[20:6]  ¹⁸ tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.

[20:6]  ¹⁹ tn Heb “he will answer him.”

[20:6]  ²⁰ tn Heb “from his holy heavens.”

[20:6]  ²¹ tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).

[22:9]  ²² tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”

[37:34]  ²³ tn Or “wait.”

[37:34]  ²⁴ tn Heb “keep his way.” The Lord’s “way” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[37:34]  ²⁵ tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.

[37:34]  ²⁶ tn Heb “when evil men are cut off you will see.”

[40:6]  ²⁷ tn Heb “sacrifice and offering you do not desire.” The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11-20).

[40:6]  ²⁸ tn Heb “ears you hollowed out for me.” The meaning of this odd expression is debated (this is the only collocation of “hollowed out” and “ears” in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has “but a body you have prepared for me,” a reading which is followed in Heb 10:5.

[43:4]  ²⁹ tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”

[43:4]  ³⁰ tn Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[43:4]  ³¹ tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.

[44:5]  ³² tn Heb “by you.”

[44:5]  ³³ tn Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.”

[44:5]  sn The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.

[44:5]  ³⁴ tn Heb “in your name.” The Lord’s “name” refers here to his revealed character or personal presence. Specifically in this context his ability to deliver, protect, and energize for battle is in view (see Ps 54:1).

[44:5]  ³⁵ sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.

[44:5]  ³⁶ tn Heb “those who rise up [against] us.”

[51:14]  ³⁷ tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.

[51:14]  ³⁸ tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).

[53:6]  ³⁹ tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[53:6]  ⁴⁰ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[53:6]  ⁴¹ tn The verb form is jussive.

[53:6]  ⁴² tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[60:4]  ⁴³ tn Heb “those who fear you.”

[60:4]  ⁴⁴ tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”

[62:3]  ⁴⁵ tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”

[62:3]  ⁴⁶ tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.

[62:3]  ⁴⁷ tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).

[62:8]  ⁴⁸ tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

[68:30]  ⁴⁹ tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[68:30]  ⁵⁰ sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.

[68:30]  ⁵¹ tn Heb “an assembly of bulls, with calves of the nations.”

[68:30]  ⁵² tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.

[68:30]  ⁵³ tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).

[68:30]  ⁵⁴ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[68:30]  ⁵⁵ tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).

[70:5]  ⁵⁶ sn See Pss 35:10; 37:14.

[70:5]  ⁵⁷ tn Ps 40:17 has “may the Lord pay attention to me.”

[70:5]  ⁵⁸ tn Ps 40:17 has “my God” instead of “Lord.”

[77:2]  ⁵⁹ tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

[77:2]  ⁶⁰ tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.

[77:2]  ⁶¹ tn Or “my soul.” 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).

[78:4]  ⁶² tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).

[78:4]  ⁶³ tn Heb “to a following generation telling the praises of the Lord.” “Praises” stand by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

[78:55]  ⁶⁴ tn Heb “he caused to fall [to] them with a measuring line an inheritance.”

[78:55]  ⁶⁵ tn Heb “and caused the tribes of Israel to settle down in their tents.”

[88:5]  ⁶⁶ tn Heb “set free.”

[88:5]  ⁶⁷ tn Heb “from your hand.”

[90:10]  ⁶⁸ tn Heb “the days of our years, in them [are] seventy years.”

[90:10]  ⁶⁹ tn Heb “or if [there is] strength, eighty years.”

[90:10]  ⁷⁰ tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רהב (“to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).

[90:10]  ⁷¹ tn or “for.”

[90:10]  ⁷² tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.

[90:10]  ⁷³ sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).

[106:5]  ⁷⁴ tn Heb “good.”

[106:5]  ⁷⁵ tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”

[106:5]  ⁷⁶ tn Heb “with your inheritance.”

[127:2]  ⁷⁷ tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”).

[127:2]  ⁷⁸ tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).

[127:2]  ⁷⁹ tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shena’, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.

[137:3]  ⁸⁰ tn Heb “ask us [for] the words of a song.”

[137:3]  ⁸¹ tn Heb “our [?] joy.” The derivation and meaning of the Hebrew phrase תוֹלָלֵינוּ (tolalenu, “our [?]”) are uncertain. A derivation from תָּלַל (talal, “to mock”) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101-150 (WBC), 236.

[137:3]  ⁸² tn Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן (min, “from”) as partitive and “song” as collective. The present translation assumes the mem (ם) is enclitic, being misunderstood later as the prefixed preposition.

[140:10]  ⁸³ tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.

[140:10]  ⁸⁴ tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition -בְּ (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.

[142:7]  ⁸⁵ tn Heb “bring out my life.”

[142:7]  ⁸⁶ tn Or “gather around.”

[142:7]  ⁸⁷ tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense.