[40:1]  ¹ sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).

[40:1]  ² tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).

[40:2]  ³ tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).

[40:2]  ⁴ tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two 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.

[40:2]  ⁵ tn Heb “he established my footsteps.”

[40:3]  ⁶ sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.

[40:3]  ⁷ tn Heb “and he placed in my mouth a new song, praise to our God.”

[40:3]  ⁸ tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.

[40:4]  ⁹ 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; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[40:4]  ¹⁰ tn Heb “man.” See the note on the word “one” in Ps 1:1.

[40:4]  ¹¹ tn Heb “who has made the Lord his [object of] trust.”

[40:4]  ¹² tn Heb “and does not turn toward.”

[40:4]  ¹³ tn Heb “those falling away toward a lie.”

[40:5]  ¹⁴ tn Heb “many things you have done, you, O Lord my God, your amazing deeds and your thoughts toward us.” The precise meaning of the text is not clear, but the psalmist seems to be recalling the Lord’s miraculous deeds on Israel’s behalf (see Pss 9:1; 26:7), as well as his covenantal decrees and promises (see Ps 33:11).

[40:5]  ¹⁵ tn Heb “there is none arrayed against you.” The precise meaning of the text is unclear, but the collocation עָרַךְ אֶל (’arakh ’el, “array against”) is used elsewhere of military (Judg 20:30; 1 Chr 19:17) or verbal opposition (Job 32:14).

[40:5]  ¹⁶ tn Heb “I will declare and I will speak, they are too numerous to recount.” The present translation assumes that the cohortatives are used in a hypothetical manner in a formally unmarked conditional sentence, “Should I try to declare [them] and speak [of them]…” (cf. NEB, NIV, NRSV). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortatives are part of an apodosis with the protasis being suppressed.) Another option is to take the cohortatives as a declaration of the psalmist’s resolve to announce the truth expressed in the next line. In this case one might translate: “I will declare and speak [the truth]: They are too numerous to recount.”

[40:6]  ¹⁷ tn Heb “sacrifice and offering you do not desire.” The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11-20).

[40:6]  ¹⁸ tn Heb “ears you hollowed out for me.” The meaning of this odd expression is debated (this is the only collocation of “hollowed out” and “ears” in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has “but a body you have prepared for me,” a reading which is followed in Heb 10:5.

[40:7]  ¹⁹ tn Heb “in the roll of the scroll it is written concerning me.” Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14-20. See P. C. Craigie, Psalms 1-50 (WBC), 315.

[40:8]  ²⁰ tn Or “your will.”

[40:8]  ²¹ tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.

[40:9]  ²² sn The great assembly is also mentioned in Pss 22:25 and 35:18.

[40:9]  ²³ tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the Lord’s just acts are in view (see v. 10). His “justice” (צֶדֶק, tsedeq) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.

[40:9]  ²⁴ tn Heb “Look! My lips I do not restrain.”

[40:10]  ²⁵ tn Heb “your justice I have not hidden in the midst of my heart.”

[40:10]  ²⁶ tn Heb “I have not hidden your loyal love and reliability.”

[40:11]  ²⁷ tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (lo’), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB).

[40:11]  ²⁸ tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, “your loyal love and faithfulness continually protect me” (cf. NEB). However, the כִּי (ki) at the beginning of the next verse, if causal (“because”), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by כִּי + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2-3; 22:8.

[40:12]  ²⁹ tn Or “sinful deeds.” The Hebrew term used here can have a nonmoral nuance (“dangers”) or a moral one (“sinful deeds”) depending on the context. The next line (see “my sins”) seems to favor the moral sense, but the psalmist also speaks of enemies shortly after this (v. 14).

[40:12]  ³⁰ tn Heb “and my heart abandons me.” The “heart” is here viewed as the seat of emotional strength and courage. For a similar idea see Ps 38:10.

[40:13]  ³¹ tn Heb “hurry to my help.” See Pss 22:19; 38:22.

[40:14]  ³² tn Heb “may they be embarrassed and ashamed together, the ones seeking my life to snatch it away.”

[40:14]  ³³ tn The four prefixed verbal forms in this verse (“may those…be…embarrassed and ashamed…may those…be turned back and ashamed”) are understood as jussives. The psalmist is calling judgment down on his enemies.

[40:15]  ³⁴ tn The prefixed verbal form is understood as a jussive in this imprecation.

[40:15]  ³⁵ tn Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”

[40:16]  ³⁶ tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by the Lord.

[40:16]  ³⁷ tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing upon the godly.

[40:16]  ³⁸ tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great” (cf. NRSV). See Ps 35:27.

[40:17]  ³⁹ sn See Pss 35:10; 37:14.

[40:17]  ⁴⁰ tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The Lord will pay attention to me” (cf. NRSV). The parallel in Ps 70:5 has, “O God, hurry to me!” For this reason some prefer to emend יַחֲשָׁב (yakhashav, “may he pay attention”) to חוּשָׁה (khushah, “hurry!”). The syntax of the Hebrew text is awkward; elsewhere when the Qal of חָשַׁב (khashav, “reckon; consider”) is collocated with the preposition -ל (lamed) and a pronominal suffix there is an accompanying direct object or additional prepositional phrase/adverbial accusative (see Gen 15:6; 2 Sam 19:19; Job 13:24; 19:11; 33:10; Pss 32:2; 41:7; Amos 6:5).

[41:1]  ⁴¹ sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).

[41:1]  ⁴² 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; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[41:1]  ⁴³ sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.

[41:1]  ⁴⁴ tn Heb “in the day of trouble” (see Ps 27:5).

[41:1]  ⁴⁵ tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the Lord deliver,” see v. 2), but the preceding parallel line is a declaration of fact, not a prayer per se. The imperfect can be taken here as future (“will deliver,” cf. NEB, NASB) or as generalizing (“delivers,” cf. NIV, NRSV). The parallel line, which has a generalizing tone, favors the latter. At the same time, though the psalmist uses a generalizing style here, he clearly has himself primarily in view.

[41:2]  ⁴⁶ tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.

[41:2]  ⁴⁷ tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).

[41:2]  ⁴⁸ tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.

[41:2]  ⁴⁹ tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).

[41:3]  ⁵⁰ tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).

[41:3]  ⁵¹ tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.

[41:4]  ⁵² sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.

[41:5]  ⁵³ tn Heb “my enemies speak evil concerning me.”

[41:5]  ⁵⁴ tn Heb “and his name perish.”

[41:6]  ⁵⁵ tn Heb “to see.”

[41:6]  ⁵⁶ tn Heb “he speaks deceitfully.”

[41:6]  ⁵⁷ tn Heb “his heart gathers sin to itself.”

[41:6]  ⁵⁸ tn Heb “he goes outside and speaks.”

[41:7]  ⁵⁹ tn Heb “together against me they whisper, all those who hate me.” The Hitpael of לָחַשׁ (lakhash) refers here to whispering to one another (see 2 Sam 12:19).

[41:8]  ⁶⁰ tn The words “they say” are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist’s enemies say about him (see v. 7a).

[41:8]  ⁶¹ tn Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.

[41:8]  ⁶² tn Heb “is poured out on him.” The passive participle of יָצַק (yatsaq) is used.

[41:8]  ⁶³ tn Heb “and he who lies down will not again arise.”

[41:9]  ⁶⁴ tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).

[41:9]  ⁶⁵ tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.

[41:10]  ⁶⁶ tn The cohortative with prefixed vav (ו) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.

[41:11]  ⁶⁷ sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321.

[41:11]  ⁶⁸ tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).

[41:11]  ⁶⁹ tn Heb “shout.”

[41:12]  ⁷⁰ tn Or “have upheld.” The perfect verbal form can be taken as generalizing/descriptive (present) or as a present perfect.

[41:12]  ⁷¹ sn Because of my integrity. See Pss 7:8; 25:21; 26:1, 11.

[41:12]  ⁷² tn The prefixed verbal form with vav (ו) consecutive has the same aspectual function as the preceding perfect. It is either generalizing/descriptive (present) or has a present perfect nuance (“you have allowed”).

[41:12]  ⁷³ tn Heb “and you cause me to stand before you permanently.”

[41:13]  ⁷⁴ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[41:13]  ⁷⁵ tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

[41:13]  ⁷⁶ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.

[42:1]  ⁷⁷ sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew mss combine Psalms 42 and 43 into a single psalm.

[42:1]  ⁷⁸ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[42:1]  ⁷⁹ tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.

[42:1]  ⁸⁰ tn Or “pants [with thirst].”

[42:1]  ⁸¹ tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[42:2]  ⁸² tn Or “my soul thirsts.”

[42:2]  ⁸³ tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.

[42:2]  ⁸⁴ tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’era’eh, “I will appear”) to a Qal אֶרְאֶה (’er’eh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).

[42:3]  ⁸⁵ tn Heb “My tears have become my food day and night.”

[42:3]  ⁸⁶ tn Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (be’ÿmor, “when [they] say”). Note the term בְּאָמְרָם (bÿ’omram, “when they say”) in v. 10.

[42:4]  ⁸⁷ tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).

[42:4]  ⁸⁸ tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.

[42:5]  ⁸⁹ tn Heb “Why do you bow down?”

[42:5]  ⁹⁰ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:5]  ⁹¹ tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.

[42:5]  ⁹² tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.

[42:6]  ⁹³ tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.

[42:6]  ⁹⁴ tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.

[42:6]  ⁹⁵ tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.

[42:6]  ⁹⁶ tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.

[42:7]  ⁹⁷ tn Heb “deep calls to deep.” The Hebrew noun תְּהוֹם (tÿhom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4).

[42:7]  ⁹⁸ tn The noun צִנּוֹר (tsinnor, “waterfall”) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.

[42:7]  ⁹⁹ tn Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.

[42:8]  ¹⁰⁰ sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord”).

[42:8]  ¹⁰¹ tn Heb “his song [is] with me.”

[42:8]  ¹⁰² tc A few medieval Hebrew mss read תְּהִלָּה (tÿhillah, “praise”) instead of תְּפִלָּה (tÿfillah, “prayer”).

[42:9]  ¹⁰³ tn The cohortative form indicates the psalmist’s resolve.

[42:9]  ¹⁰⁴ tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.

[42:9]  ¹⁰⁵ tn Or “forget.”

[42:9]  ¹⁰⁶ sn Walk around mourning. See Ps 38:6 for a similar idea.

[42:10]  ¹⁰⁷ tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew mss and Symmachus’ Greek version read “like” instead of “with.”

[42:10]  ¹⁰⁸ sn “Where is your God?” The enemies ask this same question in v. 3.

[42:11]  ¹⁰⁹ tn Heb “Why do you bow down?”

[42:11]  ¹¹⁰ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:11]  ¹¹¹ tn Heb “and why are you in turmoil upon me?”

[42:11]  ¹¹² tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.