[67:1]  ¹ sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.

[67:1]  ² tn Or “have mercy on us.”

[67:1]  ³ tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.

[67:1]  ⁴ tn Heb “may he cause his face to shine with us.”

[67:2]  ⁵ tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.

[67:3]  ⁶ tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.

[67:4]  ⁷ tn Or “peoples.”

[67:4]  ⁸ tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).

[67:5]  ⁹ tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.

[67:7]  ¹⁰ tn The prefixed verb forms in vv. 6b-7a are understood as jussives.

[67:7]  ¹¹ tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”

[68:1]  ¹² sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.

[68:1]  ¹³ tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.

[68:1]  ¹⁴ tn Heb “those who hate him.”

[68:1]  ¹⁵ sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord! Then your enemies will be scattered and your adversaries will run from you.”

[68:2]  ¹⁶ tn Heb “as smoke is scattered, you scatter [them].”

[68:3]  ¹⁷ tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2).

[68:3]  ¹⁸ tn Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)

[68:4]  ¹⁹ tn Traditionally the Hebrew term עֲרָבוֹת (’aravot) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33, which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (’aravah, “cloud”) is cognate with Akkadian urpatu/erpetu and with Ugaritic ’rpt. The phrase rkb ’rpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.

[68:4]  ²⁰ tc Heb “in the Lord his name.” If the MT is retained, the preposition -בְ (bet) is introducing the predicate (the so-called bet of identity), “the Lord is his name.” However, some prefer to emend the text to כִּי יָהּ שְׁמוֹ (ki yah shÿmo, “for Yah is his name”). This emendation, reflected in the present translation, assumes a confusion of bet (ב) and kaf (כ) and haplography of yod (י).

[68:5]  ²¹ sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows.

[68:5]  ²² tn Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.

[68:6]  ²³ tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.

[68:6]  ²⁴ tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.

[68:6]  ²⁵ tn Or “in a parched [land].”

[68:7]  ²⁶ tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24).

[68:7]  ²⁷ sn When you march through the desert. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the desert. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.

[68:8]  ²⁸ tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

[68:8]  ²⁹ sn The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)

[68:9]  ³⁰ tn The verb נוּף (nuf, “cause rain to fall”) is a homonym of the more common נוּף (“brandish”).

[68:9]  ³¹ tn Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take “your inheritance” with what follows, but the vav (ו) prefixed to the following word (note וְנִלְאָה, vÿnil’ah) makes this syntactically unlikely.

[68:9]  ³² tn Heb “it [is],” referring to God’s “inheritance.”

[68:9]  ³³ tn Heb “it,” referring to God’s “inheritance.”

[68:10]  ³⁴ 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.”

[68:11]  ³⁵ tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.

[68:11]  ³⁶ tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).

[68:12]  ³⁷ tn The verbal repetition draws attention to the statement.

[68:12]  ³⁸ tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.

[68:13]  ³⁹ tn Or “if.”

[68:13]  ⁴⁰ tn The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here.

[68:13]  ⁴¹ tn Heb “and her pinions with the yellow of gold.”

[68:14]  ⁴² tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.

[68:14]  ⁴³ tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10).

[68:14]  ⁴⁴ tn The verb form appears to be a Hiphil jussive from שָׁלַג (shalag), which is usually understood as a denominative verb from שֶׁלֶג (sheleg, “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.

[68:15]  ⁴⁵ sn The mountain of Bashan probably refers to Mount Hermon.

[68:15]  ⁴⁶ tn Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “are majestic mountains”; NRSV “O mighty mountain.”

[68:15]  ⁴⁷ tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”

[68:16]  ⁴⁸ tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).

[68:16]  ⁴⁹ tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.

[68:16]  ⁵⁰ tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.

[68:16]  ⁵¹ tn The Hebrew particle אַף (’af) has an emphasizing function here.

[68:16]  ⁵² tn The word “there” is supplied in the translation for clarification.

[68:17]  ⁵³ tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”

[68:17]  ⁵⁴ tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).

[68:18]  ⁵⁵ tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

[68:18]  ⁵⁶ tn Heb “you have taken captives captive.”

[68:18]  ⁵⁷ tn Or “gifts.”

[68:18]  ⁵⁸ tn Or “among.”

[68:18]  ⁵⁹ tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

[68:19]  ⁶⁰ tn Heb “blessed [be] the Lord.”

[68:19]  ⁶¹ tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.

[68:20]  ⁶² tn Heb “and to the Lord, the Lord, to death, goings out.”

[68:21]  ⁶³ tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.

[68:22]  ⁶⁴ tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.

[68:23]  ⁶⁵ 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]  ⁶⁶ tn Heb “[and] the tongue of your dogs from [the] enemies [may eat] its portion.”

[68:24]  ⁶⁷ tn The subject is probably indefinite, referring to bystanders in general who witness the procession.

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

[68:25]  ⁶⁹ tn Heb “after [are] the stringed instrument players.”

[68:25]  ⁷⁰ sn To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6).

[68:26]  ⁷¹ tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bÿmiqra’ey, “in the assemblies of [Israel]”).

[68:27]  ⁷² sn Little Benjamin, their ruler. This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.

[68:27]  ⁷³ tc The MT reads רִגְמָתָם (rigmatam), which many derive from רָגַם (ragam, “to kill by stoning”) and translates, “[in] their heaps,” that is, in large numbers.

[68:28]  ⁷⁴ tn Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).

[68:29]  ⁷⁵ tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.”

[68:30]  ⁷⁶ tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” 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 such as Ps 68 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 Ps 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.

[68:30]  ⁷⁷ sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.

[68:30]  ⁷⁸ tn Heb “an assembly of bulls, with calves of the nations.”

[68:30]  ⁷⁹ tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.

[68:30]  ⁸⁰ tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).

[68:30]  ⁸¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[68:30]  ⁸² tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).

[68:31]  ⁸³ tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).

[68:31]  ⁸⁴ tn Heb “Cush.”

[68:31]  ⁸⁵ tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).

[68:33]  ⁸⁶ tc Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” (שְׁמֵי [shÿmey, “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם (bashamayim miqqedem, “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.

[68:33]  ⁸⁷ tn Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9, as well as Deut 33:26).

[68:34]  ⁸⁸ tn Heb “give strength to God.”

[68:34]  ⁸⁹ sn The language of v. 34 echoes that of Deut 33:26.

[68:35]  ⁹⁰ tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).

[68:35]  ⁹¹ tn Heb “the God of Israel, he.”

[68:35]  ⁹² tn Heb “blessed [be] God.”

[69:1]  ⁹³ sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.

[69:1]  ⁹⁴ tn Heb “according to lilies.” See the superscription to Ps 45.

[69:1]  ⁹⁵ tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.

[69:2]  ⁹⁶ tn Heb “and there is no place to stand.”

[69:2]  ⁹⁷ tn Heb “have entered.”

[69:3]  ⁹⁸ tn Or perhaps “raw”; Heb “burned; enflamed.”

[69:3]  ⁹⁹ tn Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.

[69:4]  ¹⁰⁰ tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).

[69:4]  ¹⁰¹ tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).

[69:4]  ¹⁰² tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.

[69:5]  ¹⁰³ tn Heb “you know my foolishness.”

[69:5]  ¹⁰⁴ sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim.

[69:6]  ¹⁰⁵ tn Heb “O Master, Lord of hosts.” Both titles draw attention to God’s sovereign position.

[69:7]  ¹⁰⁶ tn Heb “carry, bear.”

[69:7]  ¹⁰⁷ tn Heb “on account of you.”

[69:7]  ¹⁰⁸ tn Heb “and shame covers my face.”

[69:8]  ¹⁰⁹ tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”

[69:9]  ¹¹⁰ tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.

[69:9]  ¹¹¹ tn Or “devotion to.”

[69:9]  ¹¹² sn God’s house, the temple, here represents by metonymy God himself.

[69:9]  ¹¹³ tn Heb “the insults of those who insult you fall upon me.”

[69:10]  ¹¹⁴ sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.

[69:10]  ¹¹⁵ tn Heb “and it becomes insults to me.”

[69:11]  ¹¹⁶ tn Heb “and I am an object of ridicule to them.”

[69:12]  ¹¹⁷ tn Heb “the mocking songs of the drinkers of beer.”

[69:13]  ¹¹⁸ tn Heb “as for me, [may] my prayer be to you, O Lord, [in] a time of favor.”

[69:13]  ¹¹⁹ tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”

[69:14]  ¹²⁰ tn Heb “let me be delivered.”

[69:15]  ¹²¹ tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).

[69:15]  ¹²² tn Heb “do not let the well close its mouth upon me.”

[69:16]  ¹²³ tn Or “pleasant”; or “desirable.”

[69:17]  ¹²⁴ tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).

[69:17]  ¹²⁵ tn Or “quickly.”

[69:18]  ¹²⁶ tn Heb “come near my life and redeem it.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

[69:19]  ¹²⁷ tn Heb “before you [are] all my enemies.”

[69:20]  ¹²⁸ tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.

[69:20]  ¹²⁹ tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.

[69:20]  ¹³⁰ tn Heb “wait.”

[69:20]  ¹³¹ tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.

[69:21]  ¹³² tn According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”

[69:21]  ¹³³ sn John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word “thirsty” in John 19:28.

[69:22]  ¹³⁴ tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).

[69:23]  ¹³⁵ tn Heb “may their eyes be darkened from seeing.”

[69:23]  ¹³⁶ tn Heb “make their hips shake continually.”

[69:24]  ¹³⁷ tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.

[69:24]  ¹³⁸ 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.

[69:25]  ¹³⁹ tn Heb “in their tents may there not be one who dwells.”

[69:26]  ¹⁴⁰ tn Or “persecute”; Heb “chase.”

[69:26]  ¹⁴¹ tn Heb “for you, the one whom you strike, they chase.”

[69:26]  ¹⁴² tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).

[69:27]  ¹⁴³ tn Heb “place sin upon their sin.”

[69:27]  ¹⁴⁴ tn Heb “let them not come into your vindication.”

[69:28]  ¹⁴⁵ tn Heb “let them be wiped out of the scroll of the living.”

[69:28]  ¹⁴⁶ tn Heb “and with the godly let them not be written.”

[69:29]  ¹⁴⁷ tn Heb “your deliverance, O God, may it protect me.”

[69:30]  ¹⁴⁸ tn Heb “I will praise the name of God with a song.”

[69:30]  ¹⁴⁹ tn Heb “I will magnify him with thanks.”

[69:32]  ¹⁵⁰ sn You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2).

[69:32]  ¹⁵¹ tn Heb “may your heart[s] live.” See Ps 22:26.

[69:33]  ¹⁵² tn Heb “his prisoners he does not despise.”

[69:35]  ¹⁵³ tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.

[69:35]  ¹⁵⁴ tn Heb “it.” The third feminine singular pronominal suffix probably refers to “Zion” (see Pss 48:12; 102:14); thus the referent has been specified in the translation for clarity.

[69:36]  ¹⁵⁵ tn Heb “the lovers of his name.” The phrase refers to those who are loyal to God (cf. v. 35). See Pss 5:11; 119:132; Isa 56:6.

[69:36]  ¹⁵⁶ sn Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.