Mazmur 7:2

7:2 Otherwise they will rip ¹  me ²  to shreds like a lion;

they will tear me to bits and no one will be able to rescue me. ³ 

Mazmur 9:5

9:5 You terrified the nations with your battle cry; ⁴ 

you destroyed the wicked; ⁵ 

you permanently wiped out all memory of them. ⁶ 

Mazmur 9:20

9:20 Terrify them, Lord! ⁷ 

Let the nations know they are mere mortals! ⁸  (Selah)

Mazmur 10:18

10:18 You defend ⁹  the fatherless and oppressed, ¹⁰ 

so that mere mortals may no longer terrorize them. ¹¹ 

Mazmur 14:3

14:3 Everyone rejects God; ¹² 

they are all morally corrupt. ¹³ 

None of them does what is right, ¹⁴ 

not even one!

Mazmur 17:13

17:13 Rise up, Lord!

Confront him! ¹⁵  Knock him down! ¹⁶ 

Use your sword to rescue me from the wicked man! ¹⁷ 

Mazmur 18:37

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

I do not turn back until I wipe them out.

Mazmur 21:12

21:12 For you make them retreat ¹⁹ 

when you shoot your arrows at them. ²⁰ 

Mazmur 29:9

29:9 The Lord’s shout bends ²¹  the large trees ²² 

and strips ²³  the leaves from the forests. ²⁴ 

Everyone in his temple says, “Majestic!” ²⁵ 

Mazmur 31:18

31:18 May lying lips be silenced –

lips ²⁶  that speak defiantly against the innocent ²⁷ 

with arrogance and contempt!

Mazmur 32:7

32:7 You are my hiding place;

you protect me from distress.

You surround me with shouts of joy from those celebrating deliverance. ²⁸  (Selah)

Mazmur 35:4

35:4 May those who seek my life be embarrassed and humiliated!

May those who plan to harm me be turned back and ashamed! ²⁹ 

Mazmur 39:2

39:2 I was stone silent; ³⁰ 

I held back the urge to speak. ³¹ 

My frustration grew; ³² 

Mazmur 45:9

45:9 Princesses ³³  are among your honored guests, ³⁴ 

your bride ³⁵  stands at your right hand, wearing jewelry made with gold from Ophir. ³⁶ 

Mazmur 49:19

49:19 But he will join his ancestors; ³⁷ 

they will never again see the light of day. ³⁸ 

Mazmur 50:16

50:16 God says this to the evildoer: ³⁹ 

“How can you declare my commands,

and talk about my covenant? ⁴⁰ 

Mazmur 58:11

58:11 Then ⁴¹  observers ⁴²  will say,

“Yes indeed, the godly are rewarded! ⁴³ 

Yes indeed, there is a God who judges ⁴⁴  in the earth!”

Mazmur 60:2

60:2 You made the earth quake; you split it open. ⁴⁵ 

Repair its breaches, for it is ready to fall. ⁴⁶ 

Mazmur 65:10

65:10 You saturate ⁴⁷  its furrows,

and soak ⁴⁸  its plowed ground. ⁴⁹ 

With rain showers you soften its soil, ⁵⁰ 

and make its crops grow. ⁵¹ 

Mazmur 66:6-7

66:6 He turned the sea into dry land; ⁵² 

they passed through the river on foot. ⁵³ 

Let us rejoice in him there! ⁵⁴ 

66:7 He rules ⁵⁵  by his power forever;

he watches ⁵⁶  the nations.

Stubborn rebels should not exalt ⁵⁷  themselves. (Selah)

Mazmur 68:10

68:10 for you live among them. ⁵⁸ 

You sustain the oppressed with your good blessings, O God.

Mazmur 77:9

77:9 Has God forgotten to be merciful?

Has his anger stifled his compassion?”

Mazmur 78:6

78:6 so that the next generation, children yet to be born,

might know about them.

They will grow up and tell their descendants about them. ⁵⁹ 

Mazmur 81:12

81:12 I gave them over to their stubborn desires; ⁶⁰ 

they did what seemed right to them. ⁶¹ 

Mazmur 85:3-4

85:3 You withdrew all your fury;

you turned back from your raging anger. ⁶² 

85:4 Restore us, O God our deliverer!

Do not be displeased with us! ⁶³ 

Mazmur 85:9

85:9 Certainly his loyal followers will soon experience his deliverance; ⁶⁴ 

then his splendor will again appear in our land. ⁶⁵ 

Mazmur 86:11

86:11 O Lord, teach me how you want me to live! ⁶⁶ 

Then I will obey your commands. ⁶⁷ 

Make me wholeheartedly committed to you! ⁶⁸ 

Mazmur 102:21

102:21 so they may proclaim the name of the Lord in Zion,

and praise him ⁶⁹  in Jerusalem, ⁷⁰ 

Mazmur 106:43

106:43 Many times he delivered ⁷¹  them,

but they had a rebellious attitude, ⁷² 

and degraded themselves ⁷³  by their sin.

Mazmur 107:12

107:12 So he used suffering to humble them; ⁷⁴ 

they stumbled and no one helped them up.

Mazmur 108:4

108:4 For your loyal love extends beyond the sky, ⁷⁵ 

and your faithfulness reaches the clouds.

Mazmur 109:18

109:18 He made cursing a way of life, ⁷⁶ 

so curses poured into his stomach like water

and seeped into his bones like oil. ⁷⁷ 

Mazmur 110:1

Psalm 110 ⁷⁸ 

A psalm of David.

110:1 Here is the Lord’s proclamation ⁷⁹  to my lord: ⁸⁰ 

“Sit down at my right hand ⁸¹  until I make your enemies your footstool!” ⁸² 

Mazmur 118:27

118:27 The Lord is God and he has delivered us. ⁸³ 

Tie the offering ⁸⁴  with ropes

to the horns of the altar! ⁸⁵ 

Mazmur 119:104

119:104 Your precepts give me discernment.

Therefore I hate all deceitful actions. ⁸⁶ 

Mazmur 129:8

129:8 Those who pass by will not say, ⁸⁷ 

“May you experience the Lord’s blessing!

We pronounce a blessing on you in the name of the Lord.”

Mazmur 143:12

143:12 As a demonstration of your loyal love, ⁸⁸  destroy my enemies!

Annihilate ⁸⁹  all who threaten my life, ⁹⁰ 

for I am your servant.

[7:2]  ¹ tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.

[7:2]  ² tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:2]  ³ tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.

[9:5]  ⁴ tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the Lord’s “rebuke” of the nations. 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 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 Pss 68:30; 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.

[9:5]  ⁵ tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.

[9:5]  ⁶ tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).

[9:20]  ⁷ tn Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (mora’; a reading that appears in some mss and finds support in several ancient textual witnesses).

[9:20]  ⁸ tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).

[10:18]  ⁹ tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”

[10:18]  ¹⁰ tn Heb “crushed.” See v. 10.

[10:18]  ¹¹ tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’enosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.

[14:3]  ¹² tn Heb “everyone turns aside.”

[14:3]  ¹³ tn Heb “together they are corrupt.”

[14:3]  ¹⁴ tn Heb “there is none that does good.”

[17:13]  ¹⁵ tn Heb “Be in front of his face.”

[17:13]  ¹⁶ tn Or “bring him to his knees.”

[17:13]  ¹⁷ tn Heb “rescue my life from the wicked [one] [by] your sword.”

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

[21:12]  ¹⁹ tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”

[21:12]  ²⁰ tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”

[29:9]  ²¹ tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.

[29:9]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn Heb “In his temple, all of it says, ‘Glory.’”

[31:18]  ²⁶ tn Heb “the [ones which].”

[31:18]  ²⁷ tn Or “godly.”

[32:7]  ²⁸ tn Heb “[with] shouts of joy of deliverance you surround me.”

[35:4]  ²⁹ tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies. See also the distinct jussive form in v. 6.

[39:2]  ³⁰ tn Heb “I was mute [with] silence.”

[39:2]  ³¹ tn Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament.

[39:2]  sn I held back the urge to speak. For a helpful discussion of the relationship (and tension) between silence and complaint in ancient Israelite lamentation, see E. S. Gerstenberger, Psalms, Part I (FOTL), 166-67.

[39:2]  ³² tn Heb “and my pain was stirred up.” Emotional pain is in view here.

[45:9]  ³³ tn Heb “daughters of kings.”

[45:9]  ³⁴ tn Heb “valuable ones.” The form is feminine plural.

[45:9]  ³⁵ tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.

[45:9]  ³⁶ tn Heb “a consort stands at your right hand, gold of Ophir.”

[45:9]  sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.

[49:19]  ³⁷ tn Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.

[49:19]  ³⁸ tn Heb “light.” The words “of day” are supplied in the translation for clarification.

[50:16]  ³⁹ tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).

[50:16]  ⁴⁰ tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).

[58:11]  ⁴¹ 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]  ⁴² tn Heb “man.” The singular is representative here.

[58:11]  ⁴³ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ⁴⁴ 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.

[60:2]  ⁴⁵ tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.

[60:2]  sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat.

[60:2]  ⁴⁶ sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.

[65:10]  ⁴⁷ tn Heb “saturating” [the form is an infinitive absolute].

[65:10]  ⁴⁸ tn Heb “flatten, cause to sink.”

[65:10]  ⁴⁹ tn Heb “trenches,” or “furrows.”

[65:10]  ⁵⁰ tn Heb “soften it,” that is, the earth.

[65:10]  ⁵¹ tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.

[66:6]  ⁵² sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).

[66:6]  ⁵³ tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).

[66:6]  ⁵⁴ tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

[66:7]  ⁵⁵ tn Heb “[the] one who rules.”

[66:7]  ⁵⁶ tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.

[66:7]  ⁵⁷ tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.

[68:10]  ⁵⁸ tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”

[78:6]  ⁵⁹ tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”

[81:12]  ⁶⁰ tn Heb “and I sent him away in the stubbornness of their heart.”

[81:12]  ⁶¹ tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).

[85:3]  ⁶² tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. 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. See Pss 69:24; 78:49.

[85:4]  ⁶³ tn Heb “break your displeasure with us.” Some prefer to emend הָפֵר (hafer, “break”) to הָסֵר (haser, “turn aside”).

[85:9]  ⁶⁴ tn Heb “certainly his deliverance [is] near to those who fear him.”

[85:9]  ⁶⁵ tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.

[86:11]  ⁶⁶ tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles he expects the psalmist to follow. See Pss 25:4; 27:11.

[86:11]  ⁶⁷ tn Heb “I will walk in your truth.” The Lord’s commandments are referred to as “truth” here because they are a trustworthy and accurate expression of the divine will. See Ps 25:5.

[86:11]  ⁶⁸ tn Heb “Bind my heart to the fearing of your name.” The verb translated “bind” occurs only here in the Piel stem. It appears twice in the Qal, meaning “be joined” in both cases (Gen 49:6; Isa 14:20). To “fear” God’s name means to have a healthy respect for him which in turn motivates one to obey his commands (see Pss 61:5; 102:15).

[102:21]  ⁶⁹ tn Heb “his praise.”

[102:21]  ⁷⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[106:43]  ⁷¹ tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).

[106:43]  ⁷² tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).

[106:43]  ⁷³ tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.

[107:12]  ⁷⁴ tn Heb “and he subdued with suffering their heart.”

[108:4]  ⁷⁵ tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”

[109:18]  ⁷⁶ tn Heb “he put on a curse as [if it were] his garment.”

[109:18]  ⁷⁷ tn Heb “and it came like water into his inner being, and like oil into his bones.” This may refer to this individual’s appetite for cursing. For him cursing was as refreshing as drinking water or massaging oneself with oil. Another option is that the destructive effects of a curse are in view. In this case a destructive curse invades his very being, like water or oil. Some who interpret the verse this way prefer to repoint the vav (ו) on “it came” to a conjunctive vav and interpret the prefixed verb as a jussive, “may it come!”

[110:1]  ⁷⁸ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ⁷⁹ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ⁸⁰ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ⁸¹ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ⁸² sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[118:27]  ⁸³ tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”

[118:27]  ⁸⁴ tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).

[118:27]  ⁸⁵ tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.

[119:104]  ⁸⁶ tn Heb “every false path.”

[129:8]  ⁸⁷ tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.

[143:12]  ⁸⁸ tn Heb “in [or “by”] your faithfulness.”

[143:12]  ⁸⁹ tn The perfect with vav (ו) consecutive carries on the mood of the preceding imperfect.

[143:12]  ⁹⁰ tn Heb “all the enemies of my life.”