Mazmur 7:5

7:5 may an enemy relentlessly chase ¹  me ²  and catch me; ³ 

may he trample me to death ⁴ 

and leave me lying dishonored in the dust. ⁵  (Selah)

Mazmur 9:13

9:13 when they prayed: ⁶ 

“Have mercy on me, ⁷  Lord!

See how I am oppressed by those who hate me, ⁸ 

O one who can snatch me away ⁹  from the gates of death!

Mazmur 9:16

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ¹⁰  (Higgaion. ¹¹  Selah)

Mazmur 10:2

10:2 The wicked arrogantly chase the oppressed; ¹² 

the oppressed are trapped ¹³  by the schemes the wicked have dreamed up. ¹⁴ 

Mazmur 18:29

18:29 Indeed, ¹⁵  with your help ¹⁶  I can charge against ¹⁷  an army; ¹⁸ 

by my God’s power ¹⁹  I can jump over a wall. ²⁰ 

Mazmur 18:42

18:42 I grind them as fine windblown dust; ²¹ 

I beat them underfoot ²²  like clay ²³  in the streets.

Mazmur 22:16

22:16 Yes, ²⁴  wild dogs surround me –

a gang of evil men crowd around me;

like a lion they pin my hands and feet. ²⁵ 

Mazmur 31:3

31:3 For you are my high ridge ²⁶  and my stronghold;

for the sake of your own reputation ²⁷  you lead me and guide me. ²⁸ 

Mazmur 32:4

32:4 For day and night you tormented me; ²⁹ 

you tried to destroy me ³⁰  in the intense heat ³¹  of summer. ³²  (Selah)

Mazmur 34:8

34:8 Taste ³³  and see that the Lord is good!

How blessed ³⁴  is the one ³⁵  who takes shelter in him! ³⁶ 

Mazmur 37:40

37:40 The Lord helps them and rescues them;

he rescues them from evil men and delivers them, ³⁷ 

for they seek his protection.

Mazmur 39:10

39:10 Please stop wounding me! ³⁸ 

You have almost beaten me to death! ³⁹ 

Mazmur 44:22

44:22 Yet because of you ⁴⁰  we are killed all day long;

we are treated like ⁴¹  sheep at the slaughtering block. ⁴² 

Mazmur 48:11

48:11 Mount Zion rejoices;

the towns ⁴³  of Judah are happy, ⁴⁴ 

because of your acts of judgment. ⁴⁵ 

Mazmur 51:17

51:17 The sacrifices God desires are a humble spirit ⁴⁶  –

O God, a humble and repentant heart ⁴⁷  you will not reject. ⁴⁸ 

Mazmur 54:5

54:5 May those who wait to ambush me ⁴⁹  be repaid for their evil! ⁵⁰ 

As a demonstration of your faithfulness, ⁵¹  destroy them!

Mazmur 56:7

56:7 Because they are bent on violence, do not let them escape! ⁵² 

In your anger ⁵³  bring down the nations, ⁵⁴  O God!

Mazmur 64:8

64:8 Their slander will bring about their demise. ⁵⁵ 

All who see them will shudder, ⁵⁶ 

Mazmur 66:7

66:7 He rules ⁵⁷  by his power forever;

he watches ⁵⁸  the nations.

Stubborn rebels should not exalt ⁵⁹  themselves. (Selah)

Mazmur 74:3

74:3 Hurry and look ⁶⁰  at the permanent ruins,

and all the damage the enemy has done to the temple! ⁶¹ 

Mazmur 77:20

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

by the hand of Moses and Aaron.

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. ⁶² 

Mazmur 79:11

79:11 Listen to the painful cries of the prisoners! ⁶³ 

Use your great strength to set free those condemned to die! ⁶⁴ 

Mazmur 81:8

81:8 I said, ⁶⁵  ‘Listen, my people!

I will warn ⁶⁶  you!

O Israel, if only you would obey me! ⁶⁷ 

Mazmur 88:7

88:7 Your anger bears down on me,

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

Mazmur 89:10

89:10 You crushed the Proud One ⁶⁸  and killed it; ⁶⁹ 

with your strong arm you scattered your enemies.

Mazmur 89:24

89:24 He will experience my faithfulness and loyal love, ⁷⁰ 

and by my name he will win victories. ⁷¹ 

Mazmur 90:9

90:9 Yes, ⁷²  throughout all our days we experience your raging fury; ⁷³ 

the years of our lives pass quickly, like a sigh. ⁷⁴ 

Mazmur 122:4

122:4 The tribes go up ⁷⁵  there, ⁷⁶ 

the tribes of the Lord,

where it is required that Israel

give thanks to the name of the Lord. ⁷⁷ 

Mazmur 127:5

127:5 How blessed is the man who fills his quiver with them!

They will not be put to shame ⁷⁸  when they confront ⁷⁹  enemies at the city gate.

Mazmur 129:6

129:6 May they be like the grass on the rooftops

which withers before one can even pull it up, ⁸⁰ 

Mazmur 140:9

140:9 As for the heads of those who surround me –

may the harm done by ⁸¹  their lips overwhelm them!

Mazmur 140:11

140:11 A slanderer ⁸²  will not endure on ⁸³  the earth;

calamity will hunt down a violent man and strike him down. ⁸⁴ 

Mazmur 143:1

Psalm 143 ⁸⁵ 

A psalm of David.

143:1 O Lord, hear my prayer!

Pay attention to my plea for help!

Because of your faithfulness and justice, answer me!

Mazmur 143:12

143:12 As a demonstration of your loyal love, ⁸⁶  destroy my enemies!

Annihilate ⁸⁷  all who threaten my life, ⁸⁸ 

for I am your servant.

[7:5]  ¹ tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.

[7:5]  ² tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5]  ³ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5]  ⁴ tn Heb “and may he trample down to the earth my life.”

[7:5]  ⁵ tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.

[9:13]  ⁶ tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The Lord answered this request, prompting the present song of thanksgiving.

[9:13]  ⁷ tn Or “show me favor.”

[9:13]  ⁸ tn Heb “see my misery from the ones who hate me.”

[9:13]  ⁹ tn Heb “one who lifts me up.”

[9:16]  ¹⁰ tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ¹¹ tn This is probably a technical musical term.

[10:2]  ¹² tn Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rasha’, “wicked”) and עָנִי (’aniy, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.

[10:2]  ¹³ tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.

[10:2]  ¹⁴ tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).

[18:29]  ¹⁵ tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.

[18:29]  ¹⁶ tn Heb “by you.”

[18:29]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “and by my God.”

[18:29]  ²⁰ sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.

[18:42]  ²¹ tn Heb “I pulverize them like dust upon the face of the wind.” The phrase “upon the face of” here means “before.” 2 Sam 22:43 reads, “like dust of the earth.”

[18:42]  ²² tc Ps 18:42 reads, “I empty them out” (Hiphil of ריק), while 2 Sam 22:43 reads, “I crush them, I stomp on them” (juxtaposing the synonyms דקק and רקע). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; “empty out” does not form as good a parallel with “grind, pulverize” in the parallel line.

[18:42]  ²³ tn Or “mud.”

[22:16]  ²⁴ tn Or “for.”

[22:16]  ²⁵ tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”

[31:3]  ²⁶ sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.

[31:3]  ²⁷ tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

[31:3]  ²⁸ tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).

[32:4]  ²⁹ tn Heb “your hand was heavy upon me.”

[32:4]  ³⁰ tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.

[32:4]  ³¹ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ³² sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[34:8]  ³³ tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the Lord to a tasty meal.

[34:8]  ³⁴ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[34:8]  ³⁵ tn Heb “man.” The principle of the psalm is 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 more neutral “one.”

[34:8]  ³⁶ tn “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 2:12; 5:11-12; 31:17-20; 34:21-22).

[37:40]  ³⁷ tn The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.

[39:10]  ³⁸ tn Heb “remove from upon me your wound.”

[39:10]  ³⁹ tn Heb “from the hostility of your hand I have come to an end.”

[44:22]  ⁴⁰ tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).

[44:22]  ⁴¹ tn Or “regarded as.”

[44:22]  ⁴² tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.

[48:11]  ⁴³ tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).

[48:11]  ⁴⁴ tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)

[48:11]  ⁴⁵ sn These acts of judgment are described in vv. 4-7.

[51:17]  ⁴⁶ tn Heb “a broken spirit.”

[51:17]  ⁴⁷ tn Heb “a broken and crushed heart.”

[51:17]  ⁴⁸ tn Or “despise.”

[54:5]  ⁴⁹ tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.

[54:5]  ⁵⁰ tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.

[54:5]  ⁵¹ tn Heb “in [or “by”] your faithfulness.”

[56:7]  ⁵² 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]  ⁵³ tn Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.

[56:7]  ⁵⁴ tn Or perhaps “people” in a general sense.

[64:8]  ⁵⁵ tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ’aley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.

[64:8]  ⁵⁶ tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.

[66:7]  ⁵⁷ tn Heb “[the] one who rules.”

[66:7]  ⁵⁸ 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]  ⁵⁹ 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.

[74:3]  ⁶⁰ tn Heb “lift up your steps to,” which may mean “run, hurry.”

[74:3]  ⁶¹ tn Heb “everything [the] enemy has damaged in the holy place.”

[78:6]  ⁶² 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.”

[79:11]  ⁶³ tn Heb “may the painful cry of the prisoner come before you.”

[79:11]  ⁶⁴ tn Heb “according to the greatness of your arm leave the sons of death.” God’s “arm” here symbolizes his strength to deliver. The verbal form הוֹתֵר (hoter) is a Hiphil imperative from יָתַר (yatar, “to remain; to be left over”). Here it must mean “to leave over; to preserve.” However, it is preferable to emend the form to הַתֵּר (hatter), a Hiphil imperative from נָתַר (natar, “be free”). The Hiphil form is used in Ps 105:20 of Pharaoh freeing Joseph from prison. The phrase “sons of death” (see also Ps 102:21) is idiomatic for those condemned to die.

[81:8]  ⁶⁵ tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the Lord commanded the generation of Israelites that experienced the events described in v. 7. Note the statement in v. 11, “my people did not listen to me.”

[81:8]  ⁶⁶ tn Or perhaps “command.”

[81:8]  ⁶⁷ tn The Hebrew particle אִם (“if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.

[89:10]  ⁶⁸ tn Heb “Rahab.” The name “Rahab” means “proud one.” Since it is sometimes used of Egypt (see Ps 87:4; Isa 30:7), the passage may allude to the exodus. However, the name is also used of the sea (or the mythological sea creature) which symbolizes the disruptive forces of the world that seek to replace order with chaos (see Job 9:13; 26:12). Isa 51:9 appears to combine the mythological and historical referents. The association of Rahab with the sea in Ps 89 (see v. 9) suggests that the name carries symbolic force in this context. In this case the passage may allude to creation (see vv. 11-12), when God overcame the great deep and brought order out of chaos.

[89:10]  ⁶⁹ tn Heb “like one fatally wounded.”

[89:24]  ⁷⁰ tn Heb “and my faithfulness and my loyal love [will be] with him.”

[89:24]  ⁷¹ tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see 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/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).

[90:9]  ⁷² tn Or “for.”

[90:9]  ⁷³ tn Heb “all our days pass by in your anger.”

[90:9]  ⁷⁴ 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.”

[122:4]  ⁷⁵ tn Or “went up.”

[122:4]  ⁷⁶ tn Heb “which is where the tribes go up.”

[122:4]  ⁷⁷ tn Heb “[it is] a statute for Israel to give thanks to the name of the Lord.”

[127:5]  ⁷⁸ tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.

[127:5]  ⁷⁹ tn Heb “speak with.”

[129:6]  ⁸⁰ tn The Hebrew verb שָׁלַף (shalaf) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף).

[140:9]  ⁸¹ tn Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.

[140:11]  ⁸² tn Heb “a man of a tongue.”

[140:11]  ⁸³ tn Heb “be established in.”

[140:11]  ⁸⁴ tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.

[143:1]  ⁸⁵ sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.

[143:12]  ⁸⁶ tn Heb “in [or “by”] your faithfulness.”

[143:12]  ⁸⁷ tn The perfect with vav (ו) consecutive carries on the mood of the preceding imperfect.

[143:12]  ⁸⁸ tn Heb “all the enemies of my life.”