2sn God’s glory refers here to his royal majesty and power.

3tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.

4tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).

5tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.

6tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).

7tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.

8tn Heb “goes out,” or “proceeds forth.”

9tn Heb “their” (see the note on the word “its” in v. 3).

10tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.

11tn Heb “to the end of the world.”

12tn Heb “in them” (i.e., the heavens).

13sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.

14tn The participle expresses the repeated or regular nature of the action.

15tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).

sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.

16tn The imperfect verbal form draws attention to the regularity of the action.

17tn Heb “[on] a path.”

sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.

18tn Heb “from the end of the heavens [is] its going forth.”

19tn Heb “and its circuit [is] to their ends.”

20tn Heb “is hidden from.”

21tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.

22tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (’edut) refers here to the demands of God’s covenant law.

23tn God’s covenant contains a clear, reliable witness to his moral character and demands.

24tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.

25tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.

26tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.

27tn Heb “command.” The singular here refers to the law as a whole.

28tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.

29tn Heb [they] enlighten [the] eyes.

30tn Heb “the fear of the Lord is clean.” The phrase “fear of the Lord” probably refers here to the law, which teaches one how to demonstrate proper reverence for the Lord. See Ps 111:10 for another possible use of the phrase in this sense.

31tn Heb “[it] stands permanently.”

32sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.

33tn Heb “more desirable.”

34tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).

35tn Heb “moreover your servant is warned by them.”

36tn Heb “in the keeping of them [there is] a great reward.”

37tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.

38tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.

39tn Or “presumptuous.”

40tn Heb “let them not rule over me.”

41tn Heb “great.”

42tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”

43tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”

44tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.