51 The arrogant and haughty, the insolent and presumptuous, those who are self-willed, self-absorbed, and self-motivated (zed – the egotistical and overconfident, the self-important and puffed up, those who are audaciously disrespectful (to God) and thus brashly impudent, those who are impertinent, acting as if they and their pontifications are superior (to others and to God) when both they and their promises are actually irrelevant), such authorities, ambassadors, and teachers talk big, and they interpret everything, but they show no respect for (lyts – such spokesmen, envoys, and interpreters, mock, slander, and deride) the extraordinary (ma’od – the completely capable and universally empowering) eternal Witness (‘ed – the everlasting Testimony). From (min) Your Towrah (Towrah – Your Teaching and Instruction, Your Guidance and Direction) I will not lean away, nor will I thrust it aside (lo’ natah – I will not bend or turn away).

52 I literally and completely remember (zakar – I totally recall and actually proclaim (qal perfect)) Your means to resolve disputes and achieve justice (mishpat – to make decisions and execute judgment) from before time began (min ‘owlam – from eternity past) Yahowah (Yahowah), and I have been consoled and comforted (nacham – I have been encouraged and transformed).

53 Burning indignation and a vexing sadness (zal’aphah – rage and scorching animosity, even zealous opposition) genuinely grasp hold and seize me (‘achaz – take hold of me (qal perfect – telling us that this response is literal and complete)) because (min) the wicked who disregard and violate the standard (rasha’ – the unrighteous who are hostile to God, those who are evil, the guilty who will be condemned) actually reject and abandon all association with (‘azab – they neglect and forsake, literally separating themselves from and damning (qal participle)) Your Towrah teaching, instruction, guidance, and direction (Towrah – Your Source of Instruction and Teaching, and the place from which Your Guidance and Direction Flow).

54 Your engraved and clearly communicated prescriptions of what we should do if we want to be cut into the relationship (choq – Your inscribed thoughts regarding Your willingness to share all that is Yours) have been and forever will be (hayah – actually and wholly exist as (qal perfect)) a song (zamyr – a musical psalm replete with melodious lyrics) to me (la – concerning me and on my behalf) in the temple of my heart, mind, and soul (ba beyth magowr – within the family, the home, and receptacle of my inner nature).

55 I remember and proclaim (zakar – I am reminded of, I recall and profess, I literally mention and actually make known the totality of (qal perfect)) Your name (shem – Your personal and proper designation) Yahowah (Yahowah) in the darkness of night (ba ha laylah) and (wa) I observe, I examine, I consider, and I focus upon (shamar – explore and evaluate, keeping my eyes open I revere, cling to, care about, pay attention to, and therefore become secure in (qal imperfect waw consecutive paragogic heh)) Your Towrah (Towrah – Your written Teaching and Instruction, Your beneficial Guidance and Direction).

56 Such (ze’th) she (addressing the Towrah) is (hayah – she exists, the Towrah was, is, and always will be (qal perfect)) for me (la). Indeed (ky), Your precepts and directions regarding what we should pay attention to (piquwdym – Your principles and instructions, rules which will help us respond appropriately) actually save and preserve me when I observe them (natsar – totally protect and spare me when I genuinely value and keep them (qal perfect)).

57 Allot me a share by way of an inheritance (cheleq – reward me by assigning me a portion) Yahowah (Yahowah). I have promised without reservation (‘amar – I have actually said and avow, I intend, and I have announced my unequivocal response which is (qal perfect)) to observe, to consider, to focus upon, and to explore (la shamar – to keep my eyes open and thereby engage in the process of closely examining and carefully evaluating (scribed in the qal stem affirming that this response is literal, not figurative, and with the infinitive construct which speaks of the process whereby observing influences the observer)) Your Word (dabar).

58 I seek the favor (chalah – I desire intercession and humbly request the positive outcome) of Your presence (paneh – of appearing before You and meeting face to face) with all my heart (ba kol leb). Have mercy on me (chanan – show compassion by being generous to me) in accord with (ka – in a manner consistent with) Your Word and promise (‘imrah – Your instructions and answers).

59 I considered the merit of (chashab – I completely evaluated and accounted for (piel perfect)) my ways (derek – my conduct and walk through life) and then (wa) I turned (suwb – I made the choice and I turned myself around and returned) my feet and steps (regel – my legs and footsteps) to God’s (‘el) witness and testimony (‘edah).

60 I am coming quickly (chuwsh – I literally hasten and hurry (qal perfect)) and (wa) without hesitation, reservation, or question (lo’ mahah – without delay because there are no unresolved or unanswered questions (scribed in the rare hitpalpel stem, alerting us to the fact that Dowd is acting without any hesitation or reservation of any kind)) to focus upon and observe the terms and conditions of Your relationship agreement knowing that I will be watched over and kept secure by Your covenant (la shamar mitswah).

61 The destructive binding cords and disparaging pledges (chebel / chabal – the unfavorable demands, worthless guarantees, possessive bonds, ruinous anguish, and caustic implements) of the wicked who violate the standard (rasa’ – of evil criminals who will be condemned) which surround me cause me to testify as a witness (‘uwd – which seek to confine me prompt me to warn and admonish them (piel perfect)) that Your Towrah (Towrah – Teaching and Instruction, Direction and Guidance) shall not be ignored, overlooked, or forgotten (lo’ sakah – shall never lose its significance or cease to matter (qal perfect)).

62 In the midst of this darkness (chatsowth laylah – in the middle of the night) I rise and stand up (quwm – I am restored and take a stand) to deliberately express my thankfulness and to acknowledge (la yadah – to publicly confess (hiphil infinitive construct)) to You (la) that (‘al – and for the reason that) Your means to resolve disputes and achieve justice (mishpat – to make decisions and execute good judgment) are honorable, fair, and vindicating (tsadaq – totally appropriate, righteous, and justifying).

63 I am (‘any) a partner and companion, living in close association (chaber – I have joined, am united, close friends, indeed family, knit together, and allied) with everyone (la kol) who as a result of the relationship (‘asher – who are blessed by, who walk beside, and who) genuinely reveres and actually respects You (yare’ – who think You are awesome (qal perfect)), and of those who are transformed by carefully observing, closely examining, thoughtfully considering, focusing upon, exploring, caring about (wa la shamar – those who actually investigate, scrutinize, and evaluate, keeping in front of them and their eyes focused upon (qal participle construct)) Your precepts, those instructions which You have entrusted to us, encouraging us to pay close attention to these directions, examining them for guidance so that we respond appropriately to You (piquwdym – directions and rules which guide our choices, actions, and moral decisions, which teach us how to respond to You).

64 Yahowah (Yahowah), Your mercy (chesed – Your loyal love and unfailing kindness, Your steadfast and unchanging devotion to the relationship, Your affection for us, the favor You are offering and the benefits it provides, Your trustworthy and dependable nature, Your goodness and being beyond reproach) fills (male’ – is completely satisfying and totally fulfilling, covering) the earth (‘erets – the land, world, and material realm). Your clearly communicated prescriptions of what we should do, Your engraved thoughts regarding living (choq – from chaqaq: Your written and inscribed recommendations which allocate a share of what is Yours by cutting us in on life in the covenant relationship) teach me everything I want and need to know (lamad – provide the information I have chosen to instruct and guide me (piel imperative)).

65 You have actively engaged and accomplished (‘asah – You have done and celebrated (qal perfect)) good, beneficial, and generous things (towb – valuable, worthy, enjoyable, and pleasing things) with (‘im – by way of, near, and through this close association, even in spite of) Your servant and coworker (‘ebed – associate), Yahowah (Yahowah), in accordance with (ka – in harmony and consistent with) Your Word (dabar).

66 The positive benefits of (tuwb – the good and favorable attributes, the prosperity, the constructive and affirming attitude, and the satisfaction associated with) judgment, discretion, and discernment (ta’am – the process of informed, appropriate, thinking, rational, and logical decision making) and then also (wa) understanding based upon knowledge (da’ath – being aware of the information and evidence which leads to being perceptive when it is properly considered and evaluated) teach me so that I might benefit by choosing to respond appropriately (lamad – instructs me so that I learn and decide to accept that which is proper, exercising skill in processing what I am taught (piel imperative)). So indeed (ky – surely, truly, and emphatically) in (ba) the terms and conditions of Your binding relationship agreement (mitswah – Your authoritative directions and written instructions regarding the codicils of Your covenant contract) I completely trust and totally rely (‘aman – I am dependably established and endure, because they are verifiable and enduring, influencing and transforming me (hiphil perfect)).

67 Before and prior to the time that (terem – having not yet reached the point in time in which) I responded and answered this invitation (‘anah – I was thoughtful, spoke truthfully, and composed these songs, I was preoccupied and) I (‘any) unintentionally erred and inadvertently wandered aimlessly (shagag – I went astray and sinned without meaning to do so, I was unwittingly deceived and formed, even believed, mistaken opinions). But (wa) now (‘atah – at this point in time) I literally keep my eyes totally focused upon, carefully and completely observing, closely examining, diligently exploring, and genuinely evaluating (shamar – I thoroughly investigate, actually scrutinize, and really consider the complete totality of (qal perfect)) Your Word, Your Instruction, and Your Promise (‘imrah – Your message, direction, teaching, guidance, and assurance).

68 You (‘atah) are good, generous, and pleasing (towb – You are enjoyable and festive, beautiful and pleasant to be around) Yahowah (Yahowah – extant in 11QPS of the Dead Sea Scrolls but not found in the Masoretic Text)), and (wa) are doing what is good, beneficial, and best by (yatab – are enjoyable, agreeable, cheerful, and successful in (hiphil participle)) teaching me how to properly respond to (lamad – helping me learn, become better acquainted with, and more accustomed to (piel imperative)) 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).

69 The self-important and self-motivated (zed – the arrogant and haughty, the presumptuous and insolent [read: political and religious leaders]) lie, they mislead and deceive with their speeches (sheqer – they utter vain, senseless, useless, and valueless beliefs), smearing and slandering me with misinformation (‘al taphal – their scribes concealing what I have said on behalf of God, plaster over it with their official message (qal perfect)). I will (‘any) with all my heart (ba kol leb – with all my energy, personal commitment, and with a real sense of purpose) engage my protector and savior by keeping close to and by observing (natsar – maintain a careful watch over and keep focused upon the Branch (the symbol of the Ma’aseyah) so as to be kept safe and be preserved by (qal imperfect)) Your precepts, those instructions which You have entrusted to us, encouraging us to pay close attention to and examine for guidance so that we respond appropriately to You (piquwdym – Your directions and rules which guide our choices, actions, and moral decisions, which teach us how to respond appropriately, rationally, and morally to You).

70 Calloused and incapable of feeling, indeed unresponsive and gross (taphash – insensitive and unreceptive, flabby, inflated, ignorant, and grotesque), their hearts (leb – their attitudes and ambitions, their character and personas) are like (ka) fatty oils (cheleb – grease). Your Towrah (Towrah (8451) – Your Torah Instruction and Teaching, Your Guidance and Direction; derived from: tow (8420) – Your signed, written, and enduring, towrah (8452) – way of treating me, tuwr (8446) – giving me the means to explore, to seek, to find, and to choose, yarah (3384) – the source of instruction, teaching, guidance, and direction that flows from You, which tuwb (8421) – provides answers to facilitate my restoration and return, even my response and reply to that which is towb (2895) – good, pleasing, beneficial, favorable, healing, and right, and that which causes me to be loved, to become acceptable, and to endure, tahowr and tohorah (2892-3) – purifying and cleansing me, thereby towr (8447) – providing me with the opportunity to change my attitude, thinking, and direction) is actively engaged in my life because I delight in it, something I find totally enjoyable (sha’a – comes alive as a result of my fondness for it (pilpel perfect)).

71 It is good and beneficial for me (towb la – it is generous to me and wonderful for me, even a beautiful thing) that indeed (ky) You responded, providing Your testimony (‘anah – You answered, proclaiming a thoughtful and truthful witness, communicating the information required to answer questions and engage in this marriage (pual perfect)) for the purpose of (ma’an – for the express reason and sake of) teaching me how to properly respond to (lamad – literally instructing and training me on an ongoing basis so that I actually learn and genuinely accept (qal imperfect)) Your engraved and clearly communicated prescriptions of what I should do to be cut into this relationship (choq – Your inscribed thoughts regarding Your willingness to share all that is Yours). (11QPS)

72 The Towrah (towrah – teaching, instruction, direction, and guidance) of Your mouth (peh) is better and more prosperous for me (towb la) than (min) thousands of (‘eleph) gold and silver coins (zahab wa keceph).

73 Your hands (yadyd – hands (plural) from the wrist to the tip of the longest finger (suffixed in the second person singular)) have accomplished the work required to conceive and create me (‘asah – they have preformed everything which needed to be done to actively engage with me, to benefit from making me, and to celebrate this accomplishment with me (qal perfect)), and also (wa) they have formed and fashioned me to be firmly established and appropriately directed (kuwn – they have shaped me in such a way that I could be properly prepared, determined and ready to be supported), so please help me develop the mental acuity to be observant and understand (byn – I’d like You to teach me how to consider the evidence You have made available to me so that I give it my full attention, focusing intently upon it, and then show me how to be discerning and perceptive (hiphil imperative)), and then I really want You to teach me how to respond properly to (wa lamad – and instruct and train me to learn because I want to accept (qal imperfect cohortative)) the terms and conditions of Your relationship agreement (mitswah – Your authoritative instructions regarding the codicils of Your covenant contract).

74 Those who respect and revere You (yare’ – those who are refreshed and revitalized, even awestruck, by You), they shall see me (ra’ah – they shall choose to consistently pay attention to and genuinely consider me (qal imperfect jussive)) and they will be delighted, even elated (wa samah – they will rejoice), because indeed (ky), upon the certainty (la) of Your Word (dabar) I have placed my expectation (yachal – I have established my confidence and trust (piel perfect)).

75 Yada’ Yahowah (yada’-hy Yahowah – I actually know Yahowah, I am completely aware of who Yahowah actually is, and I recognize Him because I am familiar with Him, I have discovered Yahowah, and as a result I have come to genuinely respect Him, I acknowledge Yahowah based upon what He has revealed and offered, I understand Yahowah and I completely agree with Him, Yahowah and I are actually friends (qal perfect, first person singular)!" (Mizmowr / Song / Psalm 119:75) Indeed (ky – truly and surely), Your means used to achieve justice and resolve disputes (mishpat – the basis upon which You exercise judgment and upon which Your sound decisions are made) are fair, vindicating, and righteous (tsadaq – just, right, and honest, in complete accord with the standard). And (wa) firmly, reliably, and steadily (‘emuwnah – faithfully and dependably, truthfully and steadfastly) You have responded to my call and have answered all my questions, providing me with Your witness (‘anah – You have replied and have spoken truthfully to me so that we might live together (piel perfect)).

76 Please (na’ – I desire, implore, and pray), I want Your ongoing mercy and Your continuous love to always be (hayah chesed – I have chosen to reciprocate Your love and to accept Your favor because Your genuine and eternal kindness, affection, devotion, and reliable nature are (qal imperfect jussive)) comforting and consoling for me (la nacham – transforming and changing me, while removing all sorrows and stress (piel infinitive construct)) in accordance with (ka) Your Word and the promises You have made (‘imrah – Your instructions, teachings, message, and vows) to Your servant (la ‘ebed – coworker and associate).

77 Choose to have Your genuine, unfolding, and compassionate mercy come to me (rachamym bow’ – elect to apply Your favor to me and desire that the full and ongoing benefits of Your relationship be associated with me (qal imperfect jussive)) and elect to really restore me, always keeping me alive (wa chayah – choose to literally nurture me, causing me to continually grow, renewed and healed, my life flourishing and preserved (qal imperfect cohortative)). Indeed (ky – truly and surely, without any doubt) Your Towrah (Towrah – Your Source of Instruction and Guidance, the Place from which Your Teaching and Direction Flow; derived 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 and reply to that which is towb – good, pleasing, beneficial, favorable, healing, and right, and that which causes me to be loved, to become acceptable, and to endure, tahowr and tohorah – purifying and cleansing me, thereby towr – providing me with the opportunity to change and be transformed) is my greatest joy (sha’sha’ – is my delight, my love, and the source of my enthusiasm and happiness).

78 May the arrogant and haughty, the insolent and presumptuous, those who are self-willed, self-absorbed, and self-motivated (zed – the egotistical and overconfident, the self-important and puffed up, those who are audaciously disrespectful (to God) and thus brashly impudent, those who are impertinent, acting as if they and their pontifications are superior (to others and to God) when both they and their promises are actually irrelevant) be ashamed and humiliated, recognizing that what they have done is wrong (bowsh – be frustrated, disapproved, and disappointed (qal imperfect jussive)), because (ky) their deceptions (sheqer – their outright lies and misleading statements, their useless vanity and valueless statements) twist and pervert what I’ve shared (‘awat – wrongly corrupt my stance). I (‘any), myself, continually meditate and think about (sych – I will consistently and actually study and contemplate (qal imperfect)) Your precepts, those instructions which You have entrusted to us, encouraging us to pay close attention to and examine for guidance so that we respond appropriately to You (piquwdym – Your directions and rules which guide our choices, actions, and moral decisions, which teach us how to respond appropriately, rationally, and morally to You).

79 Let those who revere and respect You turn (suwb yare’ – may those who are refreshed and revitalized by You come) to me (la) (yare’) and they will come to know and understand (wa yada’ – and they will become familiar with, recognize, acknowledge, respect, comprehend, and choose (qal perfect)) Your eternal witness (‘edah – Your everlasting testimony).

80 May my heart continue to exist (leb hayah – may my attitude and feelings forever be (qal imperfect jussive) blameless and perfect (tamym – unblemished and innocent, entirely sound and in complete accord) with regard to (ba) Your clearly communicated prescriptions of what I should do in life to live (choq – Your written thoughts and inscribed recommendations which allocate a share of what is Yours by cutting me into the relationship) so that (ma’an) I am not humiliated or ashamed (bowsh – I do not experience the distress of being mistaken for having done something wrong).

81 My soul (nepesh) yearns (kalah – and longs) for (la) Your salvation (yashuw’ah – Your deliverance). In accordance with (la) Your Word (dabar), I expect a favorable resolution (yachal – I confidently wait).

82 My eyes (‘ayn) are restricted to (kalah la – long and yearn for) Your Word, Your Instruction, and Your Promise (‘imrah – Your message, teaching, and vow) in order to declare and share (la ‘amar – to reveal and make the answer known) as to when (mathay) You will comfort and console me (nacham – You will transform me).

83 For (ky) You have designed and fashioned me to be firmly established and appropriately directed (kuwn – You have sculpted me in such a way that I am properly prepared, determined and ready [from 11QPS]) similar to (ka) a vessel of skin and a parchment scroll prepared for inscribing (n’od) while enveloped within a cloud (ba qytowr – of smoke or water vapor). Your mercy and steadfast love (chesed – Your unfailing kindness and unchanging devotion to the relationship, Your affection and the favor You have offered, the benefits you have promised to provide and Your trustworthy and dependable nature, Your goodness and the realization that You are beyond reproach [11QPS]) I have not overlooked, ignored, or forgotten (lo’ shakah – I have not lost sight of the significance of them, nor failed to respond properly to them).

84 When (mah) accordingly (ka) is the day (yowm) of Your servant (‘ebed – Your associate and coworker)? How long will it be before (matay) You act (‘asah – engaging) in judgment (mishpat – deciding the sentence and bringing justice) against those who are pursuing and persecuting me (ba radaph – against those who are hounding and harassing me)?

85 The arrogant and haughty, the insolent and presumptuous, those who are self-willed, self-absorbed, and self-motivated (zed – the egotistical and overconfident, the self-important and puffed up, those who are audaciously disrespectful (to God) and thus brashly impudent, those who are impertinent, acting as if they and their pontifications are superior (to others and to God) when both they and their promises are actually irrelevant) have dug a pit for me (karah shychah la) which relationally (‘asher) is not in accord with (lo’ ka) Your Towrah (Towrah – Your Teaching and Guidance, Your Instruction and Direction).

86 Every one of (kol) the terms and conditions of Your relationship agreement (mitswah – the authoritativ directions and written instruction regarding the codicils of Your covenant contract) is trustworthy and reliable (‘emuwnah – is enduring and dependable, fair and steadfast). The liars who deceive and mislead (sheqer – those who profess that which is false, vain, and useless) pursue and persecute me (ba radaph – hound and harass me), so please support and assist me (‘azar – so I’m requesting help (qal imperative)).

87 In accord with (ka) their diminutive worth (ma’at – and their complete lack of value or merit), they yearn to completely destroy me, eliminating me (kalah – they have a very strong desire to savage me, wiping me) from (min – [from 11QPS]) the earth (ha ‘erets). But I have not abandoned (wa ‘any lo’ ‘azab – and yet I have not rejected, disassociated from, forsaken, nor neglected) Your precepts, those instructions which You have entrusted to us, encouraging us to pay close attention to and to examine for guidance so that we respond appropriately to You (piquwdym – Your directions and Your rules which guide our choices, actions, and moral decisions, which teach us how to respond appropriately, rationally, and morally to You).

88 According to (ka – consistent with) Your unfailing kindness and enduring love (chesed – Your unchanging devotion to the relationship) be merciful to me (chanan – afford me your favor) so that I might focus upon (shamar – I might observe, consider, revere, and cling to) Your precepts and respond appropriately to You (piquwdym – Your directions and reply rationally to You).

89 Yahowah (Yahowah), Your Word (dabar) stands (natsab – is established, firm, and unchanging) forever (la ‘owlam – eternally enduring) in the spiritual realm of the heavens (ba ha shamaym – in the realm of God where You live).

90 Throughout time and through the generations (la dowr wa dowr – with regard to all people, all places, and all time), You have been absolutely trustworthy and resolutely dependable (‘emuwnah – neither Your nature nor Your standard have changed). You fashioned and formed (kuwn – You prepared and established, bringing about the conditions which exist upon (polel perfect)) the earth (‘erets – the land and material realm) and it stands and is continually sustained (wa ‘amad – and it is present, and persists, accounted for (qal imperfect waw consecutive)).

91 Therefore (la) Your means to achieve justice and resolve disputes (mishpat – Your basis for exercising judgment and making fair, moral, rational, and sound decisions) literally stands and they are totally sustained (‘amad – they remain present and they persist, they are complete, enduring, and should be literally interpreted (qal perfect)) today (ha yowm – this day). Indeed they are for (ky – as a point of emphasis, they are surely for) everyone and everything, for all (ha kol – all things and for all) of those who engage, work, and serve with You (‘ebed – of Your coworkers, associates, and servants).

92 Surely if not for (ky) my enthusiasm for (sha’sha’ – my passionate and intensely enjoyable love affair with) 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 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 and reply to that which is towb – good, pleasing, beneficial, favorable, healing, and right, 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 change my attitude, thinking, and direction) then (‘az) I would have been lost, I would have wandered away, I would have died, and I would have been destroyed, ceasing to exist (‘abad – I would have been directionless without a plan, I would have squandered my opportunity and would have wasted my life, I would have been expelled from the relationship, exterminated, wiped out, and annihilated (qal perfect telling us that this depiction is real and should be interpreted literally, and that this fate would have been totally irreversible)) in my sin as a result of its consequence (ba ‘aown (errantly transliterated ‘avon in Strong’s # 5771) – in my iniquity, my perversity and my depravity, and with the full effect of my guilt and resulting liability).

93 Concerning eternity (la ‘owlam – moving in the direction of everlasting life and time unconstrained by any limits) I will never ignore, overlook, forget, or lose site of the significance of (lo’ shakah – I will not be unmindful of, fail to remember, or improperly respond to (qal imperfect – genuinely and continually never losing site 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, our actions, and our moral decisions, which teach us how to respond correctly, rationally, and morally to You) so that indeed (ky – surely, truly, and reliably) by them (ba – with them and according to them) You will restore me to life, nurture me, renew me, and cause me to grow to the point I experience the complete fullness of life (chayah – You will revive me, keeping me alive, and sparing my life, raising me so that I flourish, forever preserved by You (piel perfect – reminding us that the object, which is Dowd, will endure the entire effect of the verb which is complete restoration so that he can enjoy the totality of life)).

94 According to You and unto You (la – in order to enter Your presence) I (‘any) have been saved (yasha’ – I have been rescued and will be delivered (hiphil imperative – telling us that Yah has caused Dowd to participate in his salvation with a form of deliverance which will engender ongoing and unfolding results over time)). Indeed, this is because (ky) I have genuinely searched and pondered (darash – I have explored and consulted, learned from and accounted for, looked to and petitioned, cared about and developed a relationship with) Your precepts, Your teaching, principles, and guidelines, and Your instructions which You have entrusted to us, examining them carefully so as to guide my responses to You, making sure that my choices are always within the rules, both rational and moral (piquwdym).

95 The wicked who remain liable for their sins (rasha’ – those who are guilty of violating the standard), hope and expect (la qawah – they wait in ambush, look forward to, gather together) to destroy me (la ‘abad – to eliminate me so that I cease to exist). So I protect myself by diligently examining, properly considering, and actually understanding (byn – I influence my fate by continuously focusing my undivided attention upon so as to discern the wisdom imparted by (hitpolel imperfect – reveals that Dowd is bringing these benefits upon himself as a result of his ongoing actions)) Your eternal Testimony (‘edah – Your everlasting witness).

96 I have genuinely seen (ra’ah – I have actually witnessed and looked upon (qal perfect)) the limits and end (qets – the duration and cessation) of all (la kol) created things (tiklah – of that which is finite and inadequate). Extraordinarily boundless, comprehensive, and utterly limitless (me’od rahab – all encompassing, great, and extremely far reaching) are the terms and conditions of Your binding relationship agreement (mitswah – the authoritative directives and written instructions regarding Your covenant contract).

97 Oh how (mah – to such a high degree) I love (‘ahab – I adore and desire, I am attracted to and have an appetite for) Your Towrah (Towrah – Your Torah Instruction and Teaching, Your Source of Guidance and Direction; synthesized 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 and reply to that which is towb – good, pleasing, beneficial, favorable, healing, and right, and that which causes me to be loved, to become acceptable, and to endure, tahowr and tohorah – purifying and cleansing me, thereby towr –providing me with the opportunity to change my attitude and be transformed). All day, this day, and every day (kol ha yowm) she (hy’ – addressing the feminine attributes of the Towrah) provides me with the information I need to respond properly (sychah – inspires me to think, enriches my devotional meditations, encourages a deep, committed, and abiding love, all the while enhancing my dedication and zealous enthusiasm for learning and thoughtful contemplation).

98 She continually causes me to be prudent (chakam – she teaches and instructs me, enabling me to be circumspect and discerning (pile imperfect)) concerning staying away from (min – distancing myself from) the Adversary and those things which are hostile to me (‘ayab – anything and everything which is opposed to my wellbeing and which brings enmity or rancor to the relationship). The terms and conditions of Your covenant contract (mitswah – Your authoritative directions and written instructions regarding the codicils of Your binding relationship agreement) are forever (ky la ‘owlam) before me (hy’ la).

99 From all of (min kol) my instruction and training (lamad – my education which has caused me to become a disciple based upon what I have been taught [by the Towrah] (piel participle)) I have gained insight and understanding (sakal – the appropriateness of this instruction, coupled with good judgment, has given me the capacity to comprehend) because (ky) Your eternal testimony (‘eduwth – Your enduring witness) serves as my source, providing the information I need to think properly and respond appropriately (la sychah – inspiring me to be discerning, enriching my devotional meditations, encouraging deep, committed, and abiding love, all the while enhancing my dedication and zealous enthusiasm for learning and thoughtful contemplation).

100 Even more than the leaders, chiefs, and authorities who have been prominent (min zaqen – from the elders), I have consistently developed the skill to understand (byn – I have continually focused on the evidence and have used my mental acuity to consider its implications so that I have become discerning and perceptive (hitpolel imperfect – telling us that Dowd has continually disciplined himself to be astute and has come to embody the teaching he has come to comprehend)) because (ky – emphasizing this point) I have actually and completely observed (natsar – I have genuinely valued, kept close to, maintained a careful watch over, and have complied with, and thus have been literally protected and preserved by being totally focused upon (qal perfect)) Your precepts, those instructions which You have entrusted to us, encouraging us to pay close attention to and examine for guidance so that we would respond appropriately to You (piquwdym – Your directions and rules which guide our choices, and which teach us how to respond rationally and morally to You).