³ tc The translation reads with a few medieval Hebrew mss, the Syriac Peshitta, and Vulgate הַשְּׁלִשִׁית (hashÿlishit, “the third”) rather than MT הַשְּׁלִשִׁים (hashÿlishim, “the thirty”).

⁴ tc Heb “and he multiplied doing what is evil in the eyes of the Lord, angering.” The third masculine singular pronominal suffix (“him”) has been accidentally omitted in the MT by haplography (note the vav that immediately follows).

² tn Heb “portion or right or remembrance.” The expression is probably a hendiatris: The first two nouns retain their full nominal function, while the third noun functions adjectivally (“right or remembrance” = “ancient right”).

² tn Some have suggested that “Hananiah” is another name for Hanani, Nehemiah’s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view.

⁴ tn Heb “in the days of Ahasuerus, that Ahasuerus who used to rule…” The phrase “I am referring to” has been supplied to clarify the force of the third person masculine singular pronoun, which is functioning like a demonstrative pronoun.

³ tn The third expression is “consumed/full/sated – with/of – trouble/restlessness.” The latter word, רֹגֶז (rogez), occurred in Job 3:17; see also the idea in 10:15.

¹ sn The implication from the sentence is that this is a cry to God for help. The sudden change from third person (v. 19) to second person (v. 20) is indicative of the intense emotion of the sufferer.

¹ tc Heb “from [the] temple.” The third masculine singular pronominal suffix (ן, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.

² tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”

³ tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.

¹ sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.

² 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.

² tn The verb וְיוֹסִיפוּ (vÿyosifu) is the Hiphil imperfect, third masculine plural; but because there is no expressed subject the verb may be taken as a passive.

⁴ tn Heb “his way.” The referent of the third masculine singular pronoun is unclear, so the word “own” was supplied in the translation to clarify that the referent is the human individual, not the Lord.

² tn The form הֲפַכְפַּךְ (hafakhfakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”).

³ sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel).

¹ tn In the Hebrew text vv. 16-17 and one long sentence, “Because the daughters of Zion are proud and walk…, the sovereign master will afflict….” In v. 17 the Lord refers to himself in the third person.

² tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.

² tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.

³ tn Heb “and destroy her branches.” The city is the antecedent of the third feminine singular pronominal suffix. Apparently the city is here compared to a tree. See also v. 11.