101 From every evil way (min kol ra’ ‘orah – from every displeasing and injurious, immoral and improper, harmful and undesirable, malignant and disagreeable, troubling and distressing path through life and destiny in life) my feet and steps (regel) are actually restrained and totally refusing to go (kala’ – they are withheld and are kept back, literally restricting my approach (qal perfect)) so that (ma’an) I can consistently, continually, and literally observe (shamar – I can closely scrutinize and examine, comprehensively explore and consider, thoughtfully investigate and evaluate (qal imperfect)) Your Word (dabar).
102 From (min) Your means used to achieve justice and resolve disputes (mishpat – Your basis for exercising judgment and making sound decisions) I will not depart nor turn away (lo’ suwr – I will never take off in the opposite direction, never rejecting, forsaking, or departing from them (qal perfect)), because (ky) You (‘atah), Yourself, have been the Source of my instruction and teaching, and You have provided the place from which my direction and guidance flow (yarah – You have taught, instructed, guided, and directed me, showing me the proper way (hiphil perfect – thereby telling us that God has personally facilitated Dowd’s education, enabling him to be properly guided, teaching him everything he needs to know)).
103 How (mah) palatable (malats – sweet, agreeable, pleasant, and smooth) to my lips and tongue (la chek) is Your Word (‘imrah – Your instruction, message, and promise), more than (min – comprised of) honey (dabash – sweet, abundant, and sustaining) to my mouth (la peh).
104 From (min) Your precepts, those instructions which You have entrusted to us, encouraging us to carefully examine for guidance so that we can respond appropriately to You (piquwdym – Your directions which guide our choices, teaching us how to respond correctly and rationally to You), I consistently sharpen my capacity to understand (byn – I continually focus, honing my mental faculties to consider the implications, becoming discriminating and discerning (hitpolel imperfect – affirming that Dowd consistently disciplined himself to be astute and as a result, he has come to embody the teaching he now comprehends)), so therefore (‘al ka – so as a result) I literally and totally hate, and I am overtly hostile to (sane’ – I genuinely and completely despise, abhor, detest, loathe, and I am actually opposed to) every (kol) deceptive and misleading (sheqer – vain, useless, mistaken, and worthless) path (‘orah – way, road, route, or thoroughfare).
105 Your Word (dabar) is a lamp (ner – a light which glistens) for my feet (la regel – walking) and (wa) a light (‘owr – a source of enlightenment) for my path (nathybah – journey through life).
106 I have sworn an oath (shaba’ – I have promised and avowed) and I have taken a stand (quwm – I have risen up to affirm) to go forward, proceeding with (la yatsa’ – to go forth carrying (from 11QPS)) Your righteous and vindicating (tsadaq – Your honest, fair, and acquitting) clearly communicated prescriptions and inscribed recommendations regarding life and the relationship (chuwqah – Your rules regarding the covenant and life; from choq – Your shared, engraved, and nourishing thoughts regarding Your willingness to cut us into the covenant agreement and share all that is Yours (from 11QPS)).
107 I am exceedingly and eternally ready to respond and speak truthfully (‘anah ‘ad ma’od – I am abundantly and continually prepared to answer the call). Be merciful to me (chanan – deal favorably, compassionately, lovingly, generously, and kindly with me (11QPS)), Yahowah (Yahowah), in accordance with (ka) Your promise (‘imrah – Word and message (11QPS)).
108 Enjoy and accept (ratsah – fondly receive) the freewill offering (nadabah – the voluntary and abundant initiative) of my mouth (peh), Yahowah (Yahowah). I want You to teach me (lamad – I desire Your instruction, wanting You to train me) Your prescriptions and inscribed recommendations for living (chuwqah – Your rules regarding the relationship; from choq – Your shared, engraved, and nourishing thoughts regarding Your willingness to cut us into the covenant agreement and share all that is Yours (from 11QPS)).
109 The perpetuity (tamyd – the continuity and continuance) of my soul (nepesh) is in my hands (kaph) so (wa) I will not overlook nor forget (lo’ shakah – I will not ignore, discount, lose sight of the significance of, cease to care about, nor improperly respond to (11QPS)) Your Towrah (Towrah – Your Torah Instruction and Teaching, Your Source of Guidance and Direction; from: tow – Your signed, written, and enduring, towrah – way of treating me, tuwr – giving me the means to explore, to seek, to find, and to choose, yarah – the source of instruction, teaching, guidance, and direction that flows from You, which tuwb – provides answers to facilitate my restoration and return, even my response to that which is towb – good, pleasing, beneficial, favorable, and healing, and that which causes me to be loved, to become acceptable, and to endure, tahowr / tohorah – purifying and cleansing me, thereby towr – providing me with the opportunity to be transformed).
110 Those guilty of violating the standard (rasha’ – religious and political criminals who are evil and will be condemned) have placed (natan – produced and freely offered) a snare (pach – a plot and trap) for me (la). And so as for me (wa ka la) I will not wander from (lo’ ta’ah min – I will not be misled, become intoxicated, falter, or go astray from) Your precepts, those instructions which You have entrusted to us, encouraging us to carefully examine for guidance so that we can respond appropriately to You (piquwdym – Your directions which guide our choices, teaching us how to respond correctly and rationally to You).
111 I have inherited and taken possession (nahal – I have received from an authorized source) of Your eternal testimony (‘eduwth – Your everlasting witness). Forever and throughout time (la ‘olam – for an unlimited duration of time), they are (hem – speaking of Yah’s precepts (11QPS)) indeed (ky) the celebration (sasown – the expression of joy) of my heart (leb).
112 I incline (natah – I lean and extend) my heart (leb – speaking of my source of life and the seat of love, my volition, feelings, attitude, and character) to act upon, to actively engage in, to celebrate, and to profit from (la ‘asah – doing what I can with regard to) Your engraved and clearly communicated prescriptions of what I should do since I want to be cut into the relationship (choq – Your inscribed thoughts regarding Your willingness to share all that is Yours) unto time immemorial (la ‘owlam – forever and eternally) as a result of the benefits incurred (‘eqeb – for this reason and because of the trustworthiness of the reward for doing so throughout time).
113 Those with divided loyalties (ce’eph – those who are half-hearted, hypocritical, ambivalent, and apathetic) I hate and I am opposed to them (sane’ – I abhor, detest, loathe, and dislike, and I am hostile to them). The Towrah (Towrah – the Source of teaching and instruction and the Place from which guidance and direction flow) I love and have developed a close relationship with it (‘ahab – I am personally familiar with and have developed an abiding affection for, I like it and find it desirable).
114 My protective covering, my shelter (cether – the means to conceal my sin) and (wa) my defense and thus salvation (magen – my shield and defensive weapon, my protective ornamentation which surrounds and covers me, defending me) are You (‘atah). Upon (la) Your words (dabarym – (plural in 11QPS)) I have placed my expectation, confidently anticipating a favorable response (yachal – I wait, having placed my trust, expecting a beneficial resolution (piel perfect)).
115 Please turn aside and remove this degenerate corruption (suwr – be gone and be abolished, turn away and disassociate this untrained and yet unpruned branch (qal imperative)) from me (min), this promotion of what is wrong, harmful, and troubling (ra’a – this advancement of that which is injurious, distressing, immoral, and evil (hiphil participle)), because (wa) I want to consistently and literally observe, and I choose to be continually and actually saved by (natsar – I choose to habitually focus upon the genuine protection offered by (qal imperfect cohortative)) the terms and conditions of the relationship agreement (mitswah – the authoritative directives and written instructions regarding the covenant contract) of my God (‘elohym).
116 I want You to sustain and support me (camak – while I rest I want You to uphold me, continually doing what is required to perpetuate my existence (qal imperative)) in accord with (ka – in a manner consistent with) Your promise (‘imrah – Your Word, instruction, and message). And (wa) I want You to restore and renew me, keeping me alive, nurturing me so that I will grow and enjoy these benefits (chayah – providing me with continuous and sustained life, healthy and beneficial nourishment, reviving and restoring my soul (qal imperfect cohortative)). So (wa) I do not want You to ever become ashamed of me or disapprove of me (bowsh – do not let Yourself be distressed or disappointed by me (hiphil imperfect jussive)) because of (min) my breaching or breaking my ratification of the covenant (perets gal – rolling away and breaking waves (from 11QPS)).
117 Please restore, heal, strengthen, establish, and sustain me (ca’ad – I want You to literally renew me, genuinely mend and refresh me, actually nourish and fortify me, support and uphold me, keeping me safe and secure while prolonging my existence (qal imperative)) because (wa) I want You to save me (yasha’ – I have chosen and accepted You as my Savior aware of the unfolding consequences (written in the niphal stem were the subject, Dowd, receives the benefit of the verb’s action, which is salvation, within the literal interpretation of the qal, in the imperfect conjugation which speaks of the continuing and ongoing benefits of being saved, and also in the cohortative, telling us that this was Dowd’s choice)). I have chosen to genuinely lift up (nasa’ – it is my heart’s desire to literally and habitually carry with me, bear, and exalt (qal imperfect cohortative)) Your clearly communicated prescriptions of what I should do in life to live (choq – Your written, engraved, and inscribed thoughts and recommendations which allocate a share of what is Yours by cutting me into the relationship), doing so continually and consistently (tamyd – without faltering, throughout time, and without interruption).
118 You reject (salah – You literally and totally repudiate the notion of having a relationship with (qal perfect)) everyone (kol – all) who allows themselves to become misled and thereby strays (shagah – who are deceived and thus wander away (qal participle)) from (min) Your clearly communicated prescriptions of what we should do in life to live (choq – Your inscribed thoughts and engraved recommendations which allocate a share of what is Yours by cutting us into the relationship), for indeed (ky) deception (sheqer – misleading statements and promises which disappoint) becomes their treacherous delusion (tarmyt – becomes the myth which beguiles, betrays, and accuses them).
119 All (kol) of those who are guilty of violating the standard (rasha’ – the ungodly and unrighteous, those who remain liable for their sins and thus will be condemned) in the material realm (‘erets – on the earth), like dross which is impure and worthless (cyg – like foreign and valueless impurities), You will cause them to completely disappear, putting an end to them, so that as a result of Your action they will cease to exist (shabat – You have promised to totally stop them, causing them to cease and desist, removing them from Your presence and then completely exterminating them (written in the hiphil perfect, telling us that God will completely impose His will on the wicked and that they will suffer the totality of the consequence)). For this reason (la – accordingly) I genuinely love and have developed a deep and abiding affection for every aspect of Your eternal Witness (‘ahab kol ‘edah – I enjoy a close and personal relationship with the entirety of Your enduring testimony, and I am both attracted to and desire everything associated with Your restoring witness (qal perfect)).
120 My flesh (basar – my human nature) gets goose bumps (camar – literally bristling in total excitement (qal perfect)) out of (min – because of) an awesome respect for You (pachad – holding You in such high esteem as a result of my intense admiration for You). And because of (wa min) Your means to achieve justice and resolve disputes (mishpat – Your basis for exercising judgment and Your plan and prescription for making fair, moral, rational, and sound decisions), I am genuinely respectful and completely awed (yare’ – I respect and revere You (qal perfect)).
121 I have genuinely acted on behalf of (‘asah – I have actively and actually engaged in, endeavored to work with, assumed the responsibilities of, celebrated and profited from (qal perfect)) the means to achieve justice and resolve disputes (mishpat – the basis for exercising judgment and the plan and prescription for making fair, moral, rational, and sound decisions) and (wa) have been vindicated (tsadaq – have been made right, becoming upright, and righteous as a result of being saved [note: the verb tsadaq and the noun tsedeq are written identically in the text]). You will never remain idle and will never leave me (bal nuwach – You will not rest and allow me to suffer, nor will You disassociate from me, abandoning me (hiphil imperfect)) to tyrants who would mistreat, extort, or try to oppress me (la ‘ashaq – to those who would try to torment and crush me).
122 Actually make a pledge to personally pay the price to meet the eternal needs of Your servant (‘arab ‘ebed – agree to assure the security of Your associate by individually engaging to make an exchange which genuinely guarantees the ongoing safety of Your coworker (qal imperative)) on behalf of and according to (la) all that is good, moral, and generous (towb – favorable and beneficial, agreeable and healing). Do not allow arrogant and haughty, insolent and presumptuous, self-willed, self-absorbed, and self-motivated (‘al zed – do not let the egotistical and overconfident, the self-important and puffed up, those who are audaciously disrespectful and thus brashly impudent) tyrants to continually torment me, fulfilling their desire to make me suffer (‘ashaq – oppressors to impose their will and take advantage of me, to defraud or mistreat me, to extort or oppress me (qal imperfect jussive)).
123 My eyes (‘ayn – my focused perspective and personal perceptions) have decided and they yearn (kalah – are determined, and they are bent upon and long (qal perfect)) for (la) Your salvation (yashuw’ah – You, the Savior, to deliver me) and for (wa la) the Promised Word (‘imrah – the Word who was promised) of Righteousness and Vindication (tsedeq).
124 I want You to act and engage on behalf of, dealing with (‘asah ‘im – it is my desire for You to endeavor to work with, to benefit and to profit from, even to celebrate with) Your associate (‘ebed – Your coworker and servant) in accordance with (ka – in a manner consistent with) Your mercy and steadfast love (chesed – Your unrelenting affection, Your goodness, kindness, and generosity) because (wa) I have chosen to learn, I have elected to be influenced by, and have properly responded to (lamad – I have learned and have chosen to accept (piel imperative)) Your clearly communicated prescriptions of what I should do in life to live (choq – Your inscribed thoughts and written recommendations which allocate a share of what is Yours by cutting me into the relationship).
125 I am (‘any) Your servant (‘ebed – Your associate and coworker). Please teach me to think clearly and rationally (byn – I want You to help me be receptive to learning, to be discerning and perceptive so that I comprehend what I’m being taught (hiphil imperative)) because I really want to know and understand (wa yada’ – I want to become familiar with, consistently respect, continually acknowledge, genuinely accept, and choose (qal imperfect cohortative)) Your restoring testimony and enduring witness (‘edah).
126 It is time (‘eth) to act (la ‘asah – to engage (scribed in the infinitive construct, which as a verbal noun, makes those who engage, men of action)) on behalf of (la – concerning, according to, and for) Yahowah (Yahowah). They broke and totally violated (parar – they completely disassociated themselves from, they sought to nullify the terms of, they have attempted to frustrate and annul the purpose of, and they have tried to revoke the teaching of (hiphil perfect)) Your Towrah (Towrah – Your Source of Teaching and Instruction and the Place from which Direction and Guidance Flow).
127 Therefore (ken) God (‘al), I genuinely and totally love (‘ahab – I have developed a close, personal, affectionate, and abiding relationship with (qal perfect)) the terms and conditions of Your relationship agreement (mitswah – Your authoritative instructions and written directions regarding Your covenant contract) more than (min) gold nuggets (zahab) and more than (min) gold coins (paz).
128 Therefore (ken – and likewise) God (‘al), I completely concur with all (yashar kol kol – I consider to be totally correct, compelling, right, moral, pleasing and agreeable (piel perfect which brings all of God’s precepts into play in Dowd’s life)) of Your precepts, those instructions which You have entrusted to us, encouraging us to carefully examine for guidance so that we respond appropriately to You (piquwdym – Your directions which guide our choices, teaching us how to respond correctly and rationally to You). Every (kol) deceptive and misleading way (sheqer ‘orah – mistaken belief and false communication which becomes a popular way of life), I completely abhor and I am genuinely and openly hostile to them (sane’ – I hate and oppose them, I dislike and shun them, I loathe and fight them as a foe – as the Adversary (qal perfect)).
129 Your restoring testimony and Your enduring witness (‘eduwth) are extraordinary and astounding (pale’ – wonderful and marvelous, amazing and miraculous), so therefore (ken) my soul (nepesh) observes them and is saved by them (natsar – is focused upon them, complies with them, and is preserved by them (qal perfect)).
130 The unfurled and unfolding revelation (pethach – the open doorway and the disclosure) of Your Word (dabar) is a continually illuminating (‘owr – is a continuous source of light, a brilliant (hiphil imperfect)) resource which makes a rational evaluation of the evidence leading to understanding (byn – empowering, equipping, and enlightening the careful observer, making being discerning and perceptive (hiphil participle)) simple for the open-minded (pethy – easy for those who demonstrate a capacity to be receptive and change their thinking based upon what they learn).
131 I have opened my mouth (pa’ar peh) and have panted in pursuit (wa sha’aph – and I have thirsted in eager anticipation (qal imperfect waw consecutive paragogic)) because (ken – indeed (from 11QPS)) I genuinely long for and desire (ya’ab – I want and have chosen to accept (qal perfect) (from 11QPS)) the terms and conditions of Your relationship agreement (mitswah – Your authoritative directions and written instructions regarding Your covenant codicils).
132 Please turn to me and prepare me to actually face God (paneh / panah ‘el – I want You to take notice of me and make me ready to actually enter the presence of God (qal imperative)) and please be genuinely merciful to me (wa chanan – I desire Your kindness, generosity, and compassion (qal imperative)) in accordance with (ka – consistent with) the means used to achieve justice and resolve disputes (mishpat – the basis for exercising judgment) on behalf of (la) a person who truly loves (‘oheb – a friend who associates affectionately with and who highly regards and values personally engaging in a covenant relationship with (qal imperative)) Your name (shem – Your personal and proper name).
133 Please prepare and position (kuwn – I want You to form and fashion, to make ready and establish, transforming (hiphil imperative)) the conduct of my life (pa’am – my footsteps and walk through life) toward (‘el – so that I move in the direction of God and to (from 11QPS)) Your Word (‘imrah – Your Promise and message), because I do not ever want any form of idolatry or iniquity to lord over me (wa ‘al shalat ba kol ‘awen – so that anything and everything which is corrupt and damaging to our relationship will never overpower me or get the upper hand and control me, corrupting me (hiphil imperfect jussive)).
134 Please redeem and release me (padah – I want You to ransom me, freeing and saving me from the control and bondage, delivering me (qal imperative)) from (min) human (‘adam – man’s and mankind’s) oppression, extortion, and exploitation (‘osheq – subjugation and tyranny, coercion and control, immorality and unjust gain, fraud and violence, deceit and mistreatment) because (wa) I want to continually focus upon and literally observe (shamar – I choose to closely examine and thoughtfully scrutinize, diligently explore and continually consider, carefully investigate and judiciously evaluate (qal imperfect cohortative)) Your precepts, those instructions which You have entrusted to us for guidance so that we respond appropriately to You (piquwdym – Your directions which guide our choices, teaching us how to respond correctly and rationally to You).
135 Your presence (paneh – appearing before and facing You) causes a brilliant light to shine (‘owr – brightens the countenance and provides enlightenment (hiphil imperative)) upon (ba – near and alongside) Your associate (‘ebed – Your servant and coworker) and teaches me (wa lamad – instructs me, providing information so that I respond appropriately and choose to accept (piel imperative)) accordingly (‘eth – through accompaniment and association) Your clearly communicated prescriptions of what I should do in life to live (choq – Your written, engraved, and inscribed thoughts and recommendations which allocate a share of what is Yours by cutting me into the relationship).
136 An outpouring (peleg) of tears (maym) descends from (yarad) my eyes (‘ayn) because (ken – for the express reason that (from 11QPS)) they do not observe (lo’ shamar – they do not consider) Your Towrah (Towrah – Your Torah Instruction and Teaching, Your Source of Guidance and Direction; derived from: tow – Your signed, written, and enduring, towrah – way of treating people, tuwr – giving us the means to explore, to seek, to find, and to choose, yarah – the source of instruction, teaching, guidance, and direction that flows from You, which tuwb – provides answers to facilitate our restoration and return, even our response and reply to that which is towb – good, pleasing, beneficial, favorable, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowr and tohorah – purifying and cleansing us, thereby towr – providing us with the opportunity to change our attitude, thinking, and direction).
137 Yahowah (Yahowah), You (‘atah) are the Upright One, righteous, consistent, and vindicating (tsadyq – straight forward and level headed, and thus neither circuitous, crooked, nor capricious, You are unwavering, correct, and dependable). And (wa) Your means to achieve justice and resolve disputes (mishpat – Your basis for exercising judgment and Your plan and prescription for making fair, moral, rational, and sound decisions) is therefore upright and straight forward (yashar).
138 You have completely laid out (tsawah – You have provided and articulated (piel perfect)) Your just, fair, unwavering, vindicating, restoring, and enduring testimony (tsedeq ‘edah – Your righteous, honest, consistent, straight forward, upright, totally correct, dependable, renewing, and eternal witness) and (wa) exceeding reliable, totally trustworthy, and always dependable nature (ma’od ‘emuwnah – utterly abundant fidelity, fully responsible, completely firm, eternally unchanging position).
139 My anger (qin’ah – my rage) is beyond frustrating (tsamath – and is becoming discouraging and wearisome) because (ky) they have totally ignored and improperly responded to (shakah – they have literally and completely overlooked and lost sight of) Your Word (dabar), making them my adversaries and someone to be opposed (tsar – causing them to be the source of trouble, anguish, and distress for me).
140 Your Word (‘imrah – Your promise) is exceedingly refining, purifying, and perfecting, perfectly purging and removing flaws and impurities (tsaraph ma’od – is fashioned to be totally flawless, tested, and refined) and Your servant (‘ebed – associate and coworker (11QPS)) genuinely loves it (‘ahab – has developed a close, personal, and affectionate relationship with it (qal perfect)).
141 I am (‘anky) young and physically unimpressive (tsa’yr – younger and smaller than most) and I am poorly regarded (bazah – I am considered to be a nobody, worthless and unqualified, an object of disdain who is held in contempt). And yet I have not overlooked nor neglected (lo’ shakah – I have never lost sight of the significance of nor failed to respond appropriately to (qal perfect)) Your precepts, those instructions which You have entrusted to us, encouraging us to examine for guidance so that we respond appropriately to You (piquwdym – directions which guide our choices, actions, and moral decisions which teach us how to respond appropriately, rationally, and morally to You).
142 That which is righteous and vindicating (tsadaqah – that which is truthful, just, fair, right, justifying, and acquitting, causing the guilty to be declared innocent) is always and eternally (la ‘owlam – is forever) righteous and vindicating (tsedeq – truthful, just, fair, right, justifying, and acquitting, rendering the guilty innocent). So (wa) Your Towrah (Towrah – Your Source of Teaching and Instruction and the Place from which Your Guidance and Direction Flow) is trustworthy, reliable, and enduring (‘emeth – unwavering, unchanging, dependable, and everlasting).
143 Narrow-minded and hard-headed adversaries (tsar – the anguishing opposition of small-minded and rock-headed foes) and those who inflict suffering (wa matsowq – affliction and distress) find me (matsa’ – discover and encounter me) enjoying (sha’sha’y – finding happiness and pleasure in) the terms and conditions of Your relationship agreement (mitswah – Your authoritative directions and written instructions regarding Your covenant contract).
144 The righteous and vindicating nature (tsedeq – the truthful, just, fair, and acquitting character) of Your restoring and enduring testimony (‘eduwth – Your reviving and everlasting witness) is eternal and forever (la ‘owlam – is unlimited and unconstrained, and thus infinite in time), providing me with essential knowledge, the thought process required to understand, and the good judgment I require (byn – teaching me the necessary information, aiding in my comprehension, facilitating disciplined and rational consideration based upon being discerning, and causing me to use discretion) because (wa) I want to be restored to life and live (chayah – I choose life, to be revived, to be nurtured, to grow, and to endure (qal imperfect cohortative)).
145 With all of my heart (ba kol leb – with all my energy, personal commitment, and with a real sense of purpose) I have called out (qara’ – I have literally read and I have totally recited, I have actually summoned and I have invited, I have genuinely met and I have encountered, and I have been completely called-out and I have been really welcomed (qal perfect)). Yahowah (Yahowah) chose to answer my call and respond to me (‘anah – elected to reply and answer my questions with His witness, speaking truthfully, vocally communicating, while expressing His desire to live together and sing this song with me (written with the qal stem which designates a literal interpretation of this reality and in the imperative mood which expresses volition, and thus desire and choice)). I have chosen to consistently, carefully, habitually, and literally observe so as to be genuinely saved by (natsar – I have actually valued, kept especially close to, maintained a careful watch over, and have continually complied with, and therefore I have been protected and preserved by choosing to consistently focus upon (qal imperfect cohortative)) Your clearly communicated prescriptions of what I should do in life to live (choq – Your engraved thoughts and written recommendations which allocate a share of what is Yours by cutting me into the relationship).
146 I have called out to You (qara’ – I have literally read and I have totally recited Your Word, I have actually summoned You by name, and I have personally invited You into my life, I have genuinely met You and I have been privileged to encounter You, and I have been completely called-out of the world so that I could be welcomed by You (qal perfect)) because I have chosen to be saved (yasha’ – I want to be transformed, to be rescued, delivered, and spared (hiphil imperative)) and I want to continually and literally observe (wa shamar – I have chosen to closely examine, thoroughly explore, diligently scrutinize, genuinely consider, carefully and consistently evaluate, and then properly respond to (qal imperfect cohortative)) Your enduring and renewing Testimony (‘edah – Your everlasting witness).
147 I approach (qadam – I come to meet and draw near (piel perfect)) in the morning and evening (wa ha neshep – at dawn and again at twilight) and (wa) I ask for help (sawa’ – I implore and request assistance) to (la) place my confidence, hope, and expectation for a favorable future resolution (yahal – linger, waiting and expecting something good to transpire based (piel perfect)) upon (la) Your Word (dabar).
148 My eyes (‘ayn – my ability to perceive and observe) approach and draw near (qadam) and keep watch during the night (‘ashamuwrah – they are consistently observant; from shamar) to meditate upon, to thoughtfully consider, and to become wise by thinking about the information (la syach – to seriously contemplate the meaning found (qal infinitive construct)) in Your Instruction (ba ‘imrah – in Your word and promise).
149 Please listen to the sound of my voice (shama’ qowl – I really want You to hear what I have to say (qal imperative paragogic)), because according to (ka) Your enduring mercy (chesed – Your loyal and steadfast love, Your generosity, and favor), Yahowah (Yahowah), and in accordance with (ka) Your just means to resolve disputes (mishpat – Your basis for exercising judgment and Your plan), I want You to renew and restore my life (chayah – please transform my life, nurture and raise me, causing me to grow and flourish forever (piel imperative)).
150 Those who plot and plan adulterous and idolatrous schemes and who pursue and follow that which is evil (radaph zimah – those who devise mischievous purposes and pursue licentiousness and harlotry) approach and draw near for battle and they appear for judgment (qarab – they join together, they wage war and create strife, attacking the psychological faculties of the inner person, corrupting even the womb), but they are far away and thus are completely severed and separated from (min rachaq – they have positioned themselves a great distance away from, severing any connection with, and completely avoiding, even removing access to (qal perfect)) Your Towrah (Towrah – Your Torah Instruction and Teaching, Your Source of Guidance and Direction; derived from: tow – Your signed, written, and enduring, towrah – way of treating people, tuwr – giving us the means to explore, to seek, to find, and to choose, yarah – the source of instruction, teaching, guidance, and direction that flows from You, which tuwb – provides answers to facilitate our restoration and return, even our response and reply to that which is towb – good, pleasing, beneficial, favorable, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowr and tohorah – purifying and cleansing us, thereby towr – providing us with the opportunity to change our attitude, thinking, and direction).