Mazmur 10:6

10:6 He says to himself, ¹ 

“I will never ²  be upended,

because I experience no calamity.” ³ 

Mazmur 16:2

16:2 I say to the Lord, “You are the Lord,

my only source of well-being.” ⁴ 

Mazmur 19:11

19:11 Yes, your servant finds moral guidance there; ⁵ 

those who obey them receive a rich reward. ⁶ 

Mazmur 22:11

22:11 Do not remain far away from me,

for trouble is near and I have no one to help me. ⁷ 

Mazmur 25:15

25:15 I continually look to the Lord for help, ⁸ 

for he will free my feet from the enemy’s net. ⁹ 

Mazmur 33:20

33:20 We ¹⁰  wait for the Lord;

he is our deliverer ¹¹  and shield. ¹² 

Mazmur 34:12

34:12 Do you want to really live? ¹³ 

Would you love to live a long, happy life? ¹⁴ 

Mazmur 34:14

34:14 Turn away from evil and do what is right! ¹⁵ 

Strive for peace and promote it! ¹⁶ 

Mazmur 37:21

37:21 Evil men borrow, but do not repay their debt,

but the godly show compassion and are generous. ¹⁷ 

Mazmur 41:7

41:7 All who hate me whisper insults about me to one another; ¹⁸ 

they plan ways to harm me.

Mazmur 44:6

44:6 For I do not trust in my bow,

and I do not prevail by my sword.

Mazmur 44:12

44:12 You sold ¹⁹  your people for a pittance; ²⁰ 

you did not ask a high price for them. ²¹ 

Mazmur 46:6

46:6 Nations are in uproar, kingdoms are overthrown. ²² 

God ²³  gives a shout, ²⁴  the earth dissolves. ²⁵ 

Mazmur 49:20

49:20 Wealthy people do not understand; ²⁶ 

they are like animals ²⁷  that perish. ²⁸ 

Mazmur 51:8

51:8 Grant me the ultimate joy of being forgiven! ²⁹ 

May the bones ³⁰  you crushed rejoice! ³¹ 

Mazmur 56:3

56:3 When ³²  I am afraid,

I trust in you.

Mazmur 56:5

56:5 All day long they cause me trouble; ³³ 

they make a habit of plotting my demise. ³⁴ 

Mazmur 56:11

56:11 in God I trust, I am not afraid.

What can mere men ³⁵  do to me? ³⁶ 

Mazmur 57:7

57:7 I am determined, ³⁷  O God! I am determined!

I will sing and praise you!

Mazmur 68:23

68:23 so that your feet may stomp ³⁸  in their blood,

and your dogs may eat their portion of the enemies’ corpses.” ³⁹ 

Mazmur 71:11

71:11 They say, ⁴⁰  “God has abandoned him.

Run and seize him, for there is no one who will rescue him!”

Mazmur 72:1

Psalm 72 ⁴¹ 

For ⁴²  Solomon.

72:1 O God, grant the king the ability to make just decisions! ⁴³ 

Grant the king’s son ⁴⁴  the ability to make fair decisions! ⁴⁵ 

Mazmur 73:10

73:10 Therefore they have more than enough food to eat,

and even suck up the water of the sea. ⁴⁶ 

Mazmur 76:4

76:4 You shine brightly and reveal your majesty,

as you descend from the hills where you killed your prey. ⁴⁷ 

Mazmur 77:12

77:12 I will think about all you have done;

I will reflect upon your deeds!”

Mazmur 78:2

78:2 I will sing a song that imparts wisdom;

I will make insightful observations about the past. ⁴⁸ 

Mazmur 78:22

78:22 because they did not have faith in God,

and did not trust his ability to deliver them. ⁴⁹ 

Mazmur 78:25

78:25 Man ate the food of the mighty ones. ⁵⁰ 

He sent them more than enough to eat. ⁵¹ 

Mazmur 78:66

78:66 He drove his enemies back;

he made them a permanent target for insults. ⁵² 

Mazmur 80:12

80:12 Why did you break down its walls, ⁵³ 

so that all who pass by pluck its fruit? ⁵⁴ 

Mazmur 85:6

85:6 Will you not revive us once more?

Then your people will rejoice in you!

Mazmur 86:7

86:7 In my time of trouble I cry out to you,

for you will answer me.

Mazmur 89:22

89:22 No enemy will be able to exact tribute ⁵⁵  from him; ⁵⁶ 

a violent oppressor will not be able to humiliate him. ⁵⁷ 

Mazmur 89:43

89:43 You turn back ⁵⁸  his sword from the adversary, ⁵⁹ 

and have not sustained him in battle. ⁶⁰ 

Mazmur 91:10

91:10 No harm will overtake ⁶¹  you;

no illness ⁶²  will come near your home. ⁶³ 

Mazmur 93:5

93:5 The rules you set down ⁶⁴  are completely reliable. ⁶⁵ 

Holiness ⁶⁶  aptly adorns your house, O Lord, forever. ⁶⁷ 

Mazmur 104:16

104:16 The trees of the Lord ⁶⁸  receive all the rain they need, ⁶⁹ 

the cedars of Lebanon which he planted,

Mazmur 109:29

109:29 My accusers will be covered ⁷⁰  with shame,

and draped in humiliation as if it were a robe.

Mazmur 111:7

111:7 His acts are characterized by ⁷¹  faithfulness and justice;

all his precepts are reliable. ⁷² 

Mazmur 115:17-18

115:17 The dead do not praise the Lord,

nor do any of those who descend into the silence of death. ⁷³ 

115:18 But we will praise the Lord

now and forevermore.

Praise the Lord!

Mazmur 119:27

119:27 Help me to understand what your precepts mean! ⁷⁴ 

Then I can meditate ⁷⁵  on your marvelous teachings. ⁷⁶ 

Mazmur 119:37

119:37 Turn my eyes away from what is worthless! ⁷⁷ 

Revive me with your word! ⁷⁸ 

Mazmur 119:101

119:101 I stay away ⁷⁹  from the evil path,

so that I might keep your instructions. ⁸⁰ 

Mazmur 119:117

119:117 Support me, so that I will be delivered.

Then I will focus ⁸¹  on your statutes continually.

Mazmur 119:125

119:125 I am your servant. Give me insight,

so that I can understand ⁸²  your rules.

Mazmur 119:130

119:130 Your instructions are a doorway through which light shines. ⁸³ 

They give ⁸⁴  insight to the untrained. ⁸⁵ 

Mazmur 119:140

119:140 Your word is absolutely pure,

and your servant loves it!

Mazmur 119:165

119:165 Those who love your law are completely secure; ⁸⁶ 

nothing causes them to stumble. ⁸⁷ 

Mazmur 136:4

136:4 to the one who performs magnificent, amazing deeds all by himself,

for his loyal love endures,

Mazmur 139:11

139:11 If I were to say, “Certainly the darkness will cover me, ⁸⁸ 

and the light will turn to night all around me,” ⁸⁹ 

Mazmur 139:18-19

139:18 If I tried to count them,

they would outnumber the grains of sand.

Even if I finished counting them,

I would still have to contend with you. ⁹⁰ 

139:19 If only ⁹¹  you would kill the wicked, O God!

Get away from me, you violent men! ⁹² 

Mazmur 147:17

147:17 He throws his hailstones ⁹³  like crumbs.

Who can withstand the cold wind he sends? ⁹⁴ 

[10:6]  ¹ tn Heb “he says in his heart/mind.”

[10:6]  ² tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.

[10:6]  ³ tn Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’osher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).

[16:2]  ⁴ tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see BDB 755 s.v. 2.

[19:11]  ⁵ tn Heb “moreover your servant is warned by them.”

[19:11]  ⁶ tn Heb “in the keeping of them [there is] a great reward.”

[22:11]  ⁷ tn Heb “and there is no helper.”

[25:15]  ⁸ tn Heb “my eyes continually [are] toward the Lord.”

[25:15]  ⁹ tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).

[33:20]  ¹⁰ tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.

[33:20]  ¹¹ tn Or “[source of] help.”

[33:20]  ¹² tn Or “protector.”

[34:12]  ¹³ tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.

[34:12]  ¹⁴ tn Heb “[Who] loves days to see good?”

[34:14]  ¹⁵ tn Or “do good.”

[34:14]  ¹⁶ tn Heb “seek peace and pursue it.”

[37:21]  ¹⁷ tn Heb “an evil [man] borrows and does not repay; but a godly [man] is gracious and gives.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The three active participles and one imperfect (“repay”) draw attention to the characteristic behavior of the two types.

[41:7]  ¹⁸ tn Heb “together against me they whisper, all those who hate me.” The Hitpael of לָחַשׁ (lakhash) refers here to whispering to one another (see 2 Sam 12:19).

[44:12]  ¹⁹ tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

[44:12]  ²⁰ tn Heb “for what is not wealth.”

[44:12]  ²¹ tn Heb “you did not multiply their purchase prices.”

[46:6]  ²² tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

[46:6]  ²³ tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.

[46:6]  ²⁴ tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).

[46:6]  ²⁵ tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.

[49:20]  ²⁶ tn Heb “mankind in honor does not understand.” The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.

[49:20]  ²⁷ tn Or “cattle.”

[49:20]  ²⁸ tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.

[51:8]  ²⁹ tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.

[51:8]  ³⁰ sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.

[51:8]  ³¹ tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.

[56:3]  ³² tn Heb “[in] a day.”

[56:5]  ³³ tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’atsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”

[56:5]  ³⁴ tn Heb “against me [are] all their thoughts for harm.”

[56:11]  ³⁵ tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”

[56:11]  ³⁶ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.

[57:7]  ³⁷ tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.

[68:23]  ³⁸ tc Some (e.g. NRSV) prefer to emend מָחַץ (makhats, “smash; stomp”; see v. 21) to רָחַץ (rakhats, “bathe”; see Ps 58:10).

[68:23]  ³⁹ tn Heb “[and] the tongue of your dogs from [the] enemies [may eat] its portion.”

[71:11]  ⁴⁰ tn Heb “saying.”

[72:1]  ⁴¹ sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.

[72:1]  ⁴² tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.

[72:1]  ⁴³ tn Heb “O God, your judgments to [the] king give.”

[72:1]  ⁴⁴ sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.

[72:1]  ⁴⁵ tn Heb “and your justice to [the] son of [the] king.”

[73:10]  ⁴⁶ tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisvÿ’um lekhem, “they are filled with food”) assumes (1) an emendation of יָשׁיּב עַמּוֹ (yashyyv, “he will bring back his people”) to יִשְׂבְעוּם (yisvÿ’um, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [sava’] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (sava’; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.

[76:4]  ⁴⁷ tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.

[78:2]  ⁴⁸ tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה+מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).

[78:22]  ⁴⁹ tn Heb “and they did not trust his deliverance.”

[78:25]  ⁵⁰ sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).

[78:25]  ⁵¹ tn Heb “provision he sent to them to satisfaction.”

[78:66]  ⁵² tn Heb “a permanent reproach he made them.”

[80:12]  ⁵³ sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).

[80:12]  ⁵⁴ tn Heb “pluck it.”

[89:22]  ⁵⁵ tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.

[89:22]  ⁵⁶ tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).

[89:22]  ⁵⁷ tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).

[89:43]  ⁵⁸ tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.

[89:43]  ⁵⁹ tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.

[89:43]  ⁶⁰ tn Heb “and you have not caused him to stand in the battle.”

[91:10]  ⁶¹ tn Or “confront.”

[91:10]  ⁶² tn For this sense of the Hebrew term נגע see Ps 38:11.

[91:10]  ⁶³ tn Heb “your tent.”

[93:5]  ⁶⁴ tn Traditionally “your testimonies.” The Hebrew noun עֵדוּת (’edut) refers here to the demands of God’s covenant law. See Ps 19:7.

[93:5]  ⁶⁵ sn The rules you set down. God’s covenant contains a clear, reliable witness to his moral character and demands.

[93:5]  ⁶⁶ sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a).

[93:5]  ⁶⁷ tn Heb “for your house holiness is fitting, O Lord, for length of days.”

[104:16]  ⁶⁸ sn The trees of the Lord are the cedars of Lebanon (see the next line), which are viewed as special because of their great size and grandeur. The Lebanon forest was viewed elsewhere in the OT as the “garden of God” (see Ezek 31:8).

[104:16]  ⁶⁹ tn Heb “are satisfied,” which means here that they receive abundant rain (see v. 13).

[109:29]  ⁷⁰ tn Heb “clothed.” Another option is to translate the prefixed verbal forms in this line and the next as jussives (“may my accusers be covered with shame”).

[111:7]  ⁷¹ tn Heb “the deeds of his hands [are].”

[111:7]  ⁷² tn That is, fair and for man’s good.

[115:17]  ⁷³ tn Heb “silence,” a metonymy here for death (see Ps 94:17).

[119:27]  ⁷⁴ tn Heb “the way of your precepts make me understand.”

[119:27]  ⁷⁵ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:27]  ⁷⁶ tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).

[119:37]  ⁷⁷ tn Heb “Make my eyes pass by from looking at what is worthless.”

[119:37]  ⁷⁸ tn Heb “by your word.”

[119:101]  ⁷⁹ tn Heb “I hold back my feet.”

[119:101]  ⁸⁰ tn Heb “your word.” Many medieval Hebrew mss read the plural.

[119:117]  ⁸¹ tn Or “and that I might focus.” The two cohortatives with vav (ו) conjunctive indicate purpose/result after the imperative at the beginning of the verse.

[119:125]  ⁸² tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:130]  ⁸³ tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57).

[119:130]  ⁸⁴ tn Heb “it [i.e., the doorway] gives.”

[119:130]  ⁸⁵ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Pss 19:7; 116:6.

[119:165]  ⁸⁶ tn Heb “great peace [is] to the lovers of your law.”

[119:165]  ⁸⁷ tn Heb “and there is no stumbling to them.”

[139:11]  ⁸⁸ tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeniy), from the root שׂכך (“to cover,” an alternate form of סכך), a reading assumed in the present translation.

[139:11]  ⁸⁹ tn Heb “and night, light, around me.”

[139:18]  ⁹⁰ tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.

[139:19]  ⁹¹ tn The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b).

[139:19]  ⁹² tn Heb “men of bloodshed.”

[147:17]  ⁹³ tn Heb “his ice.”

[147:17]  ⁹⁴ tn Heb “Before his cold, who can stand?”