Mazmur 18:29

18:29 Indeed, ¹  with your help ²  I can charge against ³  an army; ⁴ 

by my God’s power ⁵  I can jump over a wall. ⁶ 

Mazmur 21:4

21:4 He asked you to sustain his life, ⁷ 

and you have granted him long life and an enduring dynasty. ⁸ 

Mazmur 27:8

27:8 My heart tells me to pray to you, ⁹ 

and I do pray to you, O Lord. ¹⁰ 

Mazmur 27:11

27:11 Teach me how you want me to live; ¹¹ 

lead me along a level path ¹²  because of those who wait to ambush me! ¹³ 

Mazmur 28:9

28:9 Deliver your people!

Empower ¹⁴  the nation that belongs to you! ¹⁵ 

Care for them like a shepherd and carry them in your arms ¹⁶  at all times! ¹⁷ 

Mazmur 30:7

30:7 O Lord, in your good favor you made me secure. ¹⁸ 

Then you rejected me ¹⁹  and I was terrified.

Mazmur 38:3

38:3 My whole body is sick because of your judgment; ²⁰ 

I am deprived of health because of my sin. ²¹ 

Mazmur 41:10

41:10 As for you, O Lord, have mercy on me and raise me up,

so I can pay them back!” ²² 

Mazmur 44:17

44:17 All this has happened to us, even though we have not rejected you ²³ 

or violated your covenant with us. ²⁴ 

Mazmur 51:12

51:12 Let me again experience the joy of your deliverance!

Sustain me by giving me the desire to obey! ²⁵ 

Mazmur 56:7

56:7 Because they are bent on violence, do not let them escape! ²⁶ 

In your anger ²⁷  bring down the nations, ²⁸  O God!

Mazmur 60:3

60:3 You have made your people experience hard times; ²⁹ 

you have made us drink intoxicating wine. ³⁰ 

Mazmur 68:24

68:24 They ³¹  see your processions, O God –

the processions of my God, my king, who marches along in holy splendor. ³² 

Mazmur 69:24

69:24 Pour out your judgment ³³  on them!

May your raging anger ³⁴  overtake them!

Mazmur 71:6

71:6 I have leaned on you since birth; ³⁵ 

you pulled me ³⁶  from my mother’s womb.

I praise you continually. ³⁷ 

Mazmur 71:17

71:17 O God, you have taught me since I was young,

and I am still declaring ³⁸  your amazing deeds.

Mazmur 73:27

73:27 Yes, ³⁹  look! Those far from you ⁴⁰  die;

you destroy everyone who is unfaithful to you. ⁴¹ 

Mazmur 74:3

74:3 Hurry and look ⁴²  at the permanent ruins,

and all the damage the enemy has done to the temple! ⁴³ 

Mazmur 74:23

74:23 Do not disregard ⁴⁴  what your enemies say, ⁴⁵ 

or the unceasing shouts of those who defy you. ⁴⁶ 

Mazmur 76:7

76:7 You are awesome! Yes, you!

Who can withstand your intense anger? ⁴⁷ 

Mazmur 77:20

77:20 You led your people like a flock of sheep,

by the hand of Moses and Aaron.

Mazmur 79:8-9

79:8 Do not hold us accountable for the sins of earlier generations! ⁴⁸ 

Quickly send your compassion our way, ⁴⁹ 

for we are in serious trouble! ⁵⁰ 

79:9 Help us, O God, our deliverer!

For the sake of your glorious reputation, ⁵¹  rescue us!

Forgive our sins for the sake of your reputation! ⁵² 

Mazmur 80:4

80:4 O Lord God, invincible warrior! ⁵³ 

How long will you remain angry at your people while they pray to you? ⁵⁴ 

Mazmur 80:7

80:7 O God, invincible warrior, ⁵⁵  restore us!

Smile on us! ⁵⁶  Then we will be delivered! ⁵⁷ 

Mazmur 80:14

80:14 O God, invincible warrior, ⁵⁸  come back!

Look down from heaven and take notice!

Take care of this vine,

Mazmur 80:16

80:16 It is burned ⁵⁹  and cut down.

They die because you are displeased with them. ⁶⁰ 

Mazmur 80:18-19

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

Revive us and we will pray to you! ⁶¹ 

80:19 O Lord God, invincible warrior, ⁶²  restore us!

Smile on us! ⁶³  Then we will be delivered! ⁶⁴ 

Mazmur 84:5

84:5 How blessed are those who ⁶⁵  find their strength in you,

and long to travel the roads that lead to your temple! ⁶⁶ 

Mazmur 86:9

86:9 All the nations, whom you created,

will come and worship you, ⁶⁷  O Lord.

They will honor your name.

Mazmur 88:7

88:7 Your anger bears down on me,

and you overwhelm me with all your waves. (Selah)

Mazmur 88:10

88:10 Do you accomplish amazing things for the dead?

Do the departed spirits ⁶⁸  rise up and give you thanks? (Selah)

Mazmur 88:15

88:15 I am oppressed and have been on the verge of death since my youth. ⁶⁹ 

I have been subjected to your horrors and am numb with pain. ⁷⁰ 

Mazmur 89:8

89:8 O Lord, sovereign God! ⁷¹ 

Who is strong like you, O Lord?

Your faithfulness surrounds you.

Mazmur 89:46

89:46 How long, O Lord, will this last?

Will you remain hidden forever? ⁷² 

Will your anger continue to burn like fire?

Mazmur 90:9

90:9 Yes, ⁷³  throughout all our days we experience your raging fury; ⁷⁴ 

the years of our lives pass quickly, like a sigh. ⁷⁵ 

Mazmur 92:4

92:4 For you, O Lord, have made me happy by your work.

I will sing for joy because of what you have done. ⁷⁶ 

Mazmur 101:1

Psalm 101 ⁷⁷ 

A psalm of David.

101:1 I will sing about loyalty and justice!

To you, O Lord, I will sing praises!

Mazmur 102:10

102:10 because of your anger and raging fury.

Indeed, ⁷⁸  you pick me up and throw me away.

Mazmur 104:13

104:13 He waters the mountains from the upper rooms of his palace; ⁷⁹ 

the earth is full of the fruit you cause to grow. ⁸⁰ 

Mazmur 104:28

104:28 You give food to them and they receive it;

you open your hand and they are filled with food. ⁸¹ 

Mazmur 106:8

106:8 Yet he delivered them for the sake of his reputation, ⁸² 

that he might reveal his power.

Mazmur 110:1

Psalm 110 ⁸³ 

A psalm of David.

110:1 Here is the Lord’s proclamation ⁸⁴  to my lord: ⁸⁵ 

“Sit down at my right hand ⁸⁶  until I make your enemies your footstool!” ⁸⁷ 

Mazmur 116:16

116:16 Yes, Lord! I am indeed your servant;

I am your lowest slave. ⁸⁸ 

You saved me from death. ⁸⁹ 

Mazmur 119:69

119:69 Arrogant people smear my reputation with lies, ⁹⁰ 

but I observe your precepts with all my heart.

Mazmur 119:110

119:110 The wicked lay a trap for me,

but I do not wander from your precepts.

Mazmur 119:118

119:118 You despise ⁹¹  all who stray from your statutes,

for they are deceptive and unreliable. ⁹² 

Mazmur 119:145

ק (Qof)

119:145 I cried out with all my heart, “Answer me, O Lord!

I will observe your statutes.”

Mazmur 139:5

139:5 You squeeze me in from behind and in front;

you place your hand on me.

Mazmur 139:7

139:7 Where can I go to escape your spirit?

Where can I flee to escape your presence? ⁹³ 

Mazmur 139:17

139:17 How difficult it is for me to fathom your thoughts about me, O God! ⁹⁴ 

How vast is their sum total! ⁹⁵ 

Mazmur 139:21

139:21 O Lord, do I not hate those who hate you,

and despise those who oppose you? ⁹⁶ 

Mazmur 140:13

140:13 Certainly the godly will give thanks to your name;

the morally upright will live in your presence.

[18:29]  ¹ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[18:29]  ² tn Heb “by you.”

[18:29]  ³ tn Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”

[18:29]  ⁴ tn More specifically, the noun גְּדוּד (gÿdud) refers to a raiding party or to a contingent of troops.

[18:29]  sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.

[18:29]  ⁵ tn Heb “and by my God.”

[18:29]  ⁶ sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.

[21:4]  ⁷ tn Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.”

[21:4]  ⁸ tn Heb “you have granted him length of days forever and ever.” The phrase “length of days,” when used of human beings, usually refers to a lengthy period of time (such as one’s lifetime). See, for example, Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20. The additional phrase “forever and ever” is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6-7; 72:5 as well), the underlying reality is the king’s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene.

[27:8]  ⁹ tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).

[27:8]  ¹⁰ tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).

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

[27:11]  ¹² sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).

[27:11]  ¹³ tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.

[28:9]  ¹⁴ tn Or “bless.”

[28:9]  ¹⁵ tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.

[28:9]  ¹⁶ tn Heb “shepherd them and lift them up.”

[28:9]  sn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2-4).

[28:9]  ¹⁷ tn Or “forever.”

[30:7]  ¹⁸ tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).

[30:7]  ¹⁹ tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).

[38:3]  ²⁰ tn Heb “there is no soundness in my flesh from before your anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger at the psalmist’s sin.

[38:3]  ²¹ tn Heb “there is no health in my bones from before my sin.”

[41:10]  ²² tn The cohortative with prefixed vav (ו) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.

[44:17]  ²³ tn Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used.

[44:17]  ²⁴ tn Heb “and we did not deal falsely with your covenant.”

[51:12]  ²⁵ tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.

[56:7]  ²⁶ tc Heb “because of wickedness, deliverance to them.” As it stands, the MT makes no sense. The negative particle אַיִן (’ayin, “there is not,” which is due to dittography of the immediately preceding אָוֶן, ’aven, “wickedness”), should probably be added before “deliverance” (see BHS, note a). The presence of an imperative in the next line (note “bring down”) suggests that this line should be translated as a prayer as well, “may there not be deliverance to them.”

[56:7]  ²⁷ tn Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.

[56:7]  ²⁸ tn Or perhaps “people” in a general sense.

[60:3]  ²⁹ tn Heb “you have caused your people to see [what is] hard.”

[60:3]  ³⁰ tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.

[68:24]  ³¹ tn The subject is probably indefinite, referring to bystanders in general who witness the procession.

[68:24]  ³² tn The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.

[69:24]  ³³ tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.

[69:24]  ³⁴ 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.

[71:6]  ³⁵ tn Heb “from the womb.”

[71:6]  ³⁶ tc The form in the MT is derived from גָזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhiy), from גוּח (gukh) or גִיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (’uzziy, “my strength”; cf. NEB “my protector since I left my mother’s womb”).

[71:6]  ³⁷ tn Heb “in you [is] my praise continually.”

[71:17]  ³⁸ tn Heb “and until now I am declaring.”

[73:27]  ³⁹ tn Or “for.”

[73:27]  ⁴⁰ sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.

[73:27]  ⁴¹ tn Heb “everyone who commits adultery from you.”

[74:3]  ⁴² tn Heb “lift up your steps to,” which may mean “run, hurry.”

[74:3]  ⁴³ tn Heb “everything [the] enemy has damaged in the holy place.”

[74:23]  ⁴⁴ tn Or “forget.”

[74:23]  ⁴⁵ tn Heb “the voice of your enemies.”

[74:23]  ⁴⁶ tn Heb “the roar of those who rise up against you, which ascends continually.”

[76:7]  ⁴⁷ tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).

[79:8]  ⁴⁸ tn Heb “do not remember against us sins, former.” Some understand “former” as an attributive adjective modifying sins, “former [i.e., chronologically prior] sins” (see BDB 911 s.v. רִאשׁוֹן). The present translation assumes that ראשׁנים (“former”) here refers to those who lived formerly, that is, the people’s ancestors (see Lam 5:7). The word is used in this way in Lev 26:45; Deut 19:14 and Eccl 1:11.

[79:8]  ⁴⁹ tn Heb “may your compassion quickly confront us.” The prefixed verbal form is understood as a jussive, indicating a tone of prayer.

[79:8]  ⁵⁰ tn Heb “for we are very low.”

[79:9]  ⁵¹ tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.

[79:9]  ⁵² tn Heb “your name.”

[80:4]  ⁵³ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (tsÿva’ot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” (meaning “armies”) has been rendered “invincible warrior.”

[80:4]  ⁵⁴ tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition -בְּ (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.

[80:7]  ⁵⁵ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.

[80:7]  ⁵⁶ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

[80:7]  ⁵⁷ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[80:14]  ⁵⁸ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.

[80:16]  ⁵⁹ tn Heb “burned with fire.”

[80:16]  ⁶⁰ tn Heb “because of the rebuke of your face they perish.”

[80:18]  ⁶¹ tn Heb “and in your name we will call.”

[80:19]  ⁶² tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.

[80:19]  ⁶³ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

[80:19]  ⁶⁴ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[84:5]  ⁶⁵ tn Heb “[Oh] the happiness [of] the man.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here was certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to in v. 5a is representative of followers of God, as the use of plural forms in vv. 5b-7 indicates.

[84:5]  ⁶⁶ tn Heb “roads [are] in their heart[s].” The roads are here those that lead to Zion (see v. 7).

[86:9]  ⁶⁷ tn Or “bow down before you.”

[88:10]  ⁶⁸ tn Heb “Rephaim,” a term that refers to those who occupy the land of the dead (see Isa 14:9; 26:14, 19).

[88:15]  ⁶⁹ tn Heb “and am dying from youth.”

[88:15]  ⁷⁰ tn Heb “I carry your horrors [?].” The meaning of the Hebrew form אָפוּנָה (’afunah), which occurs only here in the OT, is unclear. It may be an adverb meaning “very much” (BDB 67 s.v.), though some prefer to emend the text to אָפוּגָה (’afugah, “I am numb”) from the verb פוּג (pug; see Pss 38:8; 77:2).

[89:8]  ⁷¹ tn Traditionally “God of hosts.” The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven.

[89:46]  ⁷² tn Heb “How long, O Lord, will hide yourself forever?”

[90:9]  ⁷³ tn Or “for.”

[90:9]  ⁷⁴ tn Heb “all our days pass by in your anger.”

[90:9]  ⁷⁵ tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”

[92:4]  ⁷⁶ tn Heb “the works of your hands.”

[101:1]  ⁷⁷ sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.

[102:10]  ⁷⁸ tn Or “for.”

[104:13]  ⁷⁹ tn Heb “from his upper rooms.”

[104:13]  ⁸⁰ tn Heb “from the fruit of your works the earth is full.” The translation assumes that “fruit” is literal here. If “fruit” is understood more abstractly as “product; result,” then one could translate, “the earth flourishes as a result of your deeds” (cf. NIV, NRSV, REB).

[104:28]  ⁸¹ tn Heb “they are satisfied [with] good.”

[106:8]  ⁸² tn Heb “his name,” which here stands metonymically for God’s reputation.

[110:1]  ⁸³ 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]  ⁸⁴ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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).

[116:16]  ⁸⁸ tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the Lord has such a secondary wife or concubine! It is used metaphorically and idiomatically to emphasize the psalmist’s humility before the Lord and his status as the Lord’s servant.

[116:16]  ⁸⁹ tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).

[119:69]  ⁹⁰ tn Heb “smear over me a lie.”

[119:118]  ⁹¹ tn The Hebrew verb סָלָה (salah, “to disdain”) occurs only here and in Lam 1:15. Cognate usage in Aramaic and Akkadian, as well as Lam 1:15, suggest it may have a concrete nuance of “to throw away.”

[119:118]  ⁹² tn Heb “for their deceit [is] falsehood.”

[139:7]  ⁹³ tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).

[139:17]  ⁹⁴ tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).

[139:17]  ⁹⁵ tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.

[139:21]  ⁹⁶ tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).