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.

¹ tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).

² tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).

¹ tn Heb “judges,” but here the idea is that the Lord “judges on behalf of” his people. The imperfect verbal forms here and in the next line draw attention to the Lord’s characteristic actions.

² tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).

¹ tn The word “wicked” could be taken as a vocative (cf. KJV, ASV, NASB, “O wicked man”); but since the next line refers to the wicked this is unlikely. It serves better as an adverbial accusative (“like the wicked”).

¹ tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

¹ tn Heb “what is.” The Hebrew verbal form is a perfect. Another option is to translate, “What has been.” See the next line, which speaks of the past and the future.

³ tn The phrase “the temple” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note the reference to the sanctuary in the next line.

⁴ tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.

⁴ tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

¹ sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light.

¹ tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.

¹ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

² tn Heb “pass over to the coasts of Kittim.” The words “west across the sea” in this line and “east of” in the next are implicit in the text and are supplied in the translation to give geographical orientation.

² sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”

² tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.

⁵ tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.

⁴ tn Heb “they flow away.” The verb זוּב (zuv, “to flow, gush”) is used figuratively here, meaning “to pine away” or “to waste away” from hunger. See also the next note.

³ tc The LXX, Syriac, Vulgate, and Targum mss read plural “cherubim” while the MT is singular here, “cherub.” The plural ending was probably omitted in copying the MT due to the similar beginning of the next word.