Mazmur 18:21

18:21 For I have obeyed the Lord’s commands; ¹ 

I have not rebelled against my God. ² 

Mazmur 18:36-38

18:36 You widen my path; ³ 

my feet ⁴  do not slip.

18:37 I chase my enemies and catch ⁵  them;

I do not turn back until I wipe them out.

18:38 I beat them ⁶  to death; ⁷ 

they fall at my feet. ⁸ 

Mazmur 18:41

18:41 They cry out, but there is no one to help them; ⁹ 

they cry out to the Lord, ¹⁰  but he does not answer them.

Mazmur 22:5

22:5 To you they cried out, and they were saved;

in you they trusted and they were not disappointed. ¹¹ 

Mazmur 25:3

25:3 Certainly none who rely on you will be humiliated.

Those who deal in treachery will be thwarted ¹²  and humiliated.

Mazmur 26:5

26:5 I hate the mob ¹³  of evil men,

and do not associate ¹⁴  with the wicked.

Mazmur 31:8

31:8 You do not deliver me over to the power of the enemy;

you enable me to stand ¹⁵  in a wide open place.

Mazmur 33:17

33:17 A horse disappoints those who trust in it for victory; ¹⁶ 

despite its great strength, it cannot deliver.

Mazmur 34:20

34:20 He protects ¹⁷  all his bones; ¹⁸ 

not one of them is broken. ¹⁹ 

Mazmur 35:11

35:11 Violent men perjure themselves, ²⁰ 

and falsely accuse me. ²¹ 

Mazmur 37:19

37:19 They will not be ashamed when hard times come; ²² 

when famine comes they will have enough to eat. ²³ 

Mazmur 37:21

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

but the godly show compassion and are generous. ²⁴ 

Mazmur 37:24

37:24 Even if ²⁵  he trips, he will not fall headlong, ²⁶ 

for the Lord holds ²⁷  his hand.

Mazmur 39:9

39:9 I am silent and cannot open my mouth

because of what you have done. ²⁸ 

Mazmur 44:9

44:9 But ²⁹  you rejected and embarrassed us!

You did not go into battle with our armies. ³⁰ 

Mazmur 49:9

49:9 so that he might continue to live ³¹  forever

and not experience death. ³² 

Mazmur 49:20

49:20 Wealthy people do not understand; ³³ 

they are like animals ³⁴  that perish. ³⁵ 

Mazmur 50:8

50:8 I am not condemning ³⁶  you because of your sacrifices,

or because of your burnt sacrifices that you continually offer me. ³⁷ 

Mazmur 55:11

55:11 Disaster is within it;

violence ³⁸  and deceit do not depart from its public square.

Mazmur 62:6

62:6 He alone is my protector ³⁹  and deliverer.

He is my refuge; ⁴⁰  I will not be upended. ⁴¹ 

Mazmur 64:4

64:4 in order to shoot down the innocent ⁴²  in secluded places.

They shoot at him suddenly and are unafraid of retaliation. ⁴³ 

Mazmur 66:9

66:9 He preserves our lives ⁴⁴ 

and does not allow our feet to slip.

Mazmur 66:18

66:18 If I had harbored sin in my heart, ⁴⁵ 

the Lord would not have listened.

Mazmur 66:20

66:20 God deserves praise, ⁴⁶ 

for ⁴⁷  he did not reject my prayer

or abandon his love for me! ⁴⁸ 

Mazmur 73:5

73:5 They are immune to the trouble common to men;

they do not suffer as other men do. ⁴⁹ 

Mazmur 73:22

73:22 I was ignorant ⁵⁰  and lacked insight; ⁵¹ 

I was as senseless as an animal before you. ⁵² 

Mazmur 73:25

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

I desire no one but you on earth. ⁵³ 

Mazmur 77:4

77:4 You held my eyelids open; ⁵⁴ 

I was troubled and could not speak. ⁵⁵ 

Mazmur 77:7

77:7 I asked, ⁵⁶  “Will the Lord reject me forever?

Will he never again show me his favor?

Mazmur 78:10

78:10 They did not keep their covenant with God, ⁵⁷ 

and they refused to obey ⁵⁸  his law.

Mazmur 78:32

78:32 Despite all this, they continued to sin,

and did not trust him to do amazing things. ⁵⁹ 

Mazmur 78:39

78:39 He remembered ⁶⁰  that they were made of flesh,

and were like a wind that blows past and does not return. ⁶¹ 

Mazmur 78:53

78:53 He guided them safely along,

while the sea covered their enemies.

Mazmur 78:56

78:56 Yet they challenged and defied ⁶²  the sovereign God, ⁶³ 

and did not obey ⁶⁴  his commands. ⁶⁵ 

Mazmur 78:67

78:67 He rejected the tent of Joseph;

he did not choose the tribe of Ephraim.

Mazmur 80:18

80:18 Then we will not turn away from you.

Revive us and we will pray to you! ⁶⁶ 

Mazmur 85:6

85:6 Will you not revive us once more?

Then your people will rejoice in you!

Mazmur 89:30-31

89:30 If his sons reject my law

and disobey my regulations,

89:31 if they break ⁶⁷  my rules

and do not keep my commandments,

Mazmur 89:43

89:43 You turn back ⁶⁸  his sword from the adversary, ⁶⁹ 

and have not sustained him in battle. ⁷⁰ 

Mazmur 91:5

91:5 You need not fear the terrors of the night, ⁷¹ 

the arrow that flies by day,

Mazmur 91:7

91:7 Though a thousand may fall beside you,

and a multitude on your right side,

it ⁷²  will not reach you.

Mazmur 94:10

94:10 Does the one who disciplines the nations not punish?

He is the one who imparts knowledge to human beings!

Mazmur 101:4

101:4 I will have nothing to do with a perverse person; ⁷³ 

I will not permit ⁷⁴  evil.

Mazmur 105:14

105:14 He let no one oppress them;

he disciplined kings for their sake,

Mazmur 105:28

105:28 He made it dark; ⁷⁵ 

they did not disobey his orders. ⁷⁶ 

Mazmur 106:11

106:11 The water covered their enemies;

not even one of them survived. ⁷⁷ 

Mazmur 106:34

106:34 They did not destroy the nations, ⁷⁸ 

as the Lord had commanded them to do.

Mazmur 107:4

107:4 They wandered through the wilderness on a desert road;

they found no city in which to live.

Mazmur 107:40

107:40 He would pour ⁷⁹  contempt upon princes,

and he made them wander in a wasteland with no road.

Mazmur 109:17

109:17 He loved to curse ⁸⁰  others, so those curses have come upon him. ⁸¹ 

He had no desire to bless anyone, so he has experienced no blessings. ⁸² 

Mazmur 112:6-8

112:6 For he will never be upended;

others will always remember one who is just. ⁸³ 

112:7 He does not fear bad news.

He ⁸⁴  is confident; he trusts ⁸⁵  in the Lord.

112:8 His resolve ⁸⁶  is firm; he will not succumb to fear

before he looks in triumph on his enemies.

Mazmur 118:6

118:6 The Lord is on my side, ⁸⁷  I am not afraid!

What can people do to me? ⁸⁸ 

Mazmur 118:17

118:17 I will not die, but live,

and I will proclaim what the Lord has done. ⁸⁹ 

Mazmur 119:6

119:6 Then I would not be ashamed,

if ⁹⁰  I were focused on ⁹¹  all your commands.

Mazmur 119:11

119:11 In my heart I store up ⁹²  your words, ⁹³ 

so I might not sin against you.

Mazmur 119:51

119:51 Arrogant people do nothing but scoff at me. ⁹⁴ 

Yet I do not turn aside from your law.

Mazmur 119:80

119:80 May I be fully committed to your statutes, ⁹⁵ 

so that I might not be ashamed.

Mazmur 119:83

119:83 For ⁹⁶  I am like a wineskin ⁹⁷  dried up in smoke. ⁹⁸ 

I do not forget your statutes.

Mazmur 119:85

119:85 The arrogant dig pits to trap me, ⁹⁹ 

which violates your law. ¹⁰⁰ 

Mazmur 119:87

119:87 They have almost destroyed me here on the earth,

but I do not reject your precepts.

Mazmur 119:93

119:93 I will never forget your precepts,

for by them you have revived me.

Mazmur 119:110

119:110 The wicked lay a trap for me,

but I do not wander from your precepts.

Mazmur 119:136

119:136 Tears stream down from my eyes, ¹⁰¹ 

because people ¹⁰²  do not keep your law.

Mazmur 119:153

ר (Resh)

119:153 See my pain and rescue me!

For I do not forget your law.

Mazmur 119:155

119:155 The wicked have no chance for deliverance, ¹⁰³ 

for they do not seek your statutes.

Mazmur 119:158

119:158 I take note of the treacherous and despise them,

because they do not keep your instructions. ¹⁰⁴ 

Mazmur 129:2

129:2 “Since my youth they have often attacked me,

but they have not defeated me.

Mazmur 139:6

139:6 Your knowledge is beyond my comprehension;

it is so far beyond me, I am unable to fathom it. ¹⁰⁵ 

Mazmur 148:6

148:6 He established them so they would endure; ¹⁰⁶ 

he issued a decree that will not be revoked. ¹⁰⁷ 

[18:21]  ¹ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” 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.

[18:21]  ² tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”

[18:36]  ³ tn Heb “you make wide my step under me.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives the psalmist the capacity to run quickly.

[18:36]  ⁴ tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”

[18:37]  ⁵ tn 2 Sam 22:38 reads “destroy.”

[18:38]  ⁶ tn Or “smash them.” 2 Sam 22:39 reads, “and I wiped them out and smashed them.”

[18:38]  ⁷ tn Heb “until they are unable to rise.” 2 Sam 22:39 reads, “until they do not rise.”

[18:38]  ⁸ sn They fall at my feet. For ancient Near Eastern parallels, see O. Keel, The Symbolism of the Biblical World, 294-97.

[18:41]  ⁹ tn Heb “but there is no deliverer.”

[18:41]  ¹⁰ tn Heb “to the Lord.” The words “they cry out” are supplied in the translation because they are understood by ellipsis (see the preceding line).

[18:41]  sn They cry out. This reference to the psalmist’s enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.

[22:5]  ¹¹ tn Or “were not ashamed.”

[25:3]  ¹² tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).

[26:5]  ¹³ tn Heb “assembly, company.”

[26:5]  ¹⁴ tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.

[31:8]  ¹⁵ tn Heb “you cause my feet to stand.”

[33:17]  ¹⁶ tn Heb “a lie [is] the horse for victory.”

[34:20]  ¹⁷ tn The Hebrew participial form suggests such protection is characteristic.

[34:20]  ¹⁸ tn That is, he protects the godly from physical harm.

[34:20]  ¹⁹ sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).

[35:11]  ²⁰ tn Heb “witnesses of violence rise up.”

[35:11]  ²¹ tn Heb “[that] which I do not know they ask me.”

[37:19]  ²² tn Heb “in a time of trouble.”

[37:19]  ²³ tn Heb “in days of famine they will be satisfied.”

[37:21]  ²⁴ 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.

[37:24]  ²⁵ tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).

[37:24]  ²⁶ tn Heb “be hurled down.”

[37:24]  ²⁷ tn The active participle indicates this is characteristically true. See v. 17.

[39:9]  ²⁸ tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13).

[44:9]  ²⁹ tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.

[44:9]  ³⁰ tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).

[49:9]  ³¹ tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.

[49:9]  ³² tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4).

[49:20]  ³³ 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]  ³⁴ tn Or “cattle.”

[49:20]  ³⁵ 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.

[50:8]  ³⁶ tn Or “rebuking.”

[50:8]  ³⁷ tn Heb “and your burnt sacrifices before me continually.”

[55:11]  ³⁸ tn Or “injury, harm.”

[62:6]  ³⁹ tn Heb “my high rocky summit.”

[62:6]  ⁴⁰ tn Or “my elevated place” (see Ps 18:2).

[62:6]  ⁴¹ sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[64:4]  ⁴² tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.

[64:4]  ⁴³ tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.

[66:9]  ⁴⁴ tn Heb “the one who places our soul in life.”

[66:18]  ⁴⁵ tn Heb “sin if I had seen in my heart.”

[66:20]  ⁴⁶ tn Heb “blessed [be] God.”

[66:20]  ⁴⁷ tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (’asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.

[66:20]  ⁴⁸ tn Heb “did not turn aside my prayer and his loyal love with me.”

[73:5]  ⁴⁹ tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”

[73:22]  ⁵⁰ tn Or “brutish, stupid.”

[73:22]  ⁵¹ tn Heb “and I was not knowing.”

[73:22]  ⁵² tn Heb “an animal I was with you.”

[73:25]  ⁵³ 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.

[77:4]  ⁵⁴ tn Heb “you held fast the guards of my eyes.” The “guards of the eyes” apparently refers to his eyelids. The psalmist seems to be saying that God would not bring him relief, which would have allowed him to shut his eyes and get some sleep (see v. 2).

[77:4]  ⁵⁵ tn The imperfect is used in the second clause to emphasize that this was an ongoing condition in the past.

[77:7]  ⁵⁶ tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.

[78:10]  ⁵⁷ tn Heb “the covenant of God.”

[78:10]  ⁵⁸ tn Heb “walk in.”

[78:32]  ⁵⁹ tn Heb “and did not believe in his amazing deeds.”

[78:39]  ⁶⁰ tn The prefixed verbal form with vav (ו) consecutive signals a return to the narrative.

[78:39]  ⁶¹ tn Heb “and he remembered that they [were] flesh, a wind [that] goes and does not return.”

[78:56]  ⁶² tn Or “tested and rebelled against.”

[78:56]  ⁶³ tn Heb “God, the Most High.”

[78:56]  ⁶⁴ tn Or “keep.”

[78:56]  ⁶⁵ tn Heb “his testimonies” (see Ps 25:10).

[80:18]  ⁶⁶ tn Heb “and in your name we will call.”

[89:31]  ⁶⁷ tn Or “desecrate.”

[89:43]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ tn Heb “and you have not caused him to stand in the battle.”

[91:5]  ⁷¹ tn This probably alludes to a sneak attack by enemies in the darkness of night (see Song 3:8).

[91:7]  ⁷² tn Apparently the deadly disease mentioned in v. 6b is the understood subject here.

[101:4]  ⁷³ tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).

[101:4]  ⁷⁴ tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.

[105:28]  ⁷⁵ tn Heb “he sent darkness and made it dark.”

[105:28]  sn He made it dark. The psalmist begins with the ninth plague (see Exod 10:21-29).

[105:28]  ⁷⁶ tn Heb “they did not rebel against his words.” Apparently this refers to Moses and Aaron, who obediently carried out God’s orders.

[106:11]  ⁷⁷ tn Heb “remained.”

[106:34]  ⁷⁸ tn That is, the nations of Canaan.

[107:40]  ⁷⁹ tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.

[109:17]  ⁸⁰ sn A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.

[109:17]  ⁸¹ tn Heb “and he loved a curse and it came [upon] him.” A reference to the evil man experiencing a curse seems premature here, for the psalmist is asking God to bring judgment on his enemies. For this reason some (cf. NIV, NRSV) prefer to repoint the vav (ו) on “it came” as conjunctive and translate the verb as a jussive of prayer (“may it come upon him!”). The prefixed form with vav consecutive in the next line is emended in the same way and translated, “may it be far from him.” However, the psalmist may be indicating that the evil man’s lifestyle has already begun to yield its destructive fruit.

[109:17]  ⁸² tn Heb “and he did not delight in a blessing and it is far from him.”

[112:6]  ⁸³ tn Heb “for an eternal memorial a just [one] will be.”

[112:7]  ⁸⁴ tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).

[112:7]  ⁸⁵ tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.

[112:8]  ⁸⁶ tn Heb “his heart,” viewed here as the seat of the volition.

[118:6]  ⁸⁷ tn Heb “for me.”

[118:6]  ⁸⁸ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.

[118:17]  ⁸⁹ tn Heb “the works of the Lord.”

[119:6]  ⁹⁰ tn Or “when.”

[119:6]  ⁹¹ tn Heb “I gaze at.”

[119:11]  ⁹² tn Or “hide.”

[119:11]  ⁹³ tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”

[119:51]  ⁹⁴ tn Heb “scoff at me to excess.”

[119:80]  ⁹⁵ tn Heb “may my heart be complete in your statutes.”

[119:83]  ⁹⁶ tn Or “even though.”

[119:83]  ⁹⁷ tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).

[119:83]  ⁹⁸ tn Heb “in the smoke.”

[119:85]  ⁹⁹ tn Heb “for me.”

[119:85]  ¹⁰⁰ tn Heb “which [is] not according to your law.”

[119:136]  ¹⁰¹ tn Heb “[with] flowing streams my eyes go down.”

[119:136]  ¹⁰² tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.

[119:155]  ¹⁰³ tn Heb “far from the wicked [is] deliverance.”

[119:158]  ¹⁰⁴ tn Heb “your word.”

[139:6]  ¹⁰⁵ tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”

[148:6]  ¹⁰⁶ tn Or “forever and ever.”

[148:6]  ¹⁰⁷ tn Heb “and it will not pass away.”