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 would surely have been expressed by עמקוּ (Psa 92:6), more readily: very weighty (schwergewichtig, Hitzig), but better according to the prevailing Hebrew usage: highly valued (schwergewerthet), cara. “Their sums” are powerful, prodigious (Psa 40:6), and cannot be brought to a summa summarum. If he desires to count them (fut. hypothet. as in Psa 91:7; Job 20:24), they prove themselves to be more than the sand with its grains, that is to say, innumerable. He falls asleep over the pondering upon them, wearied out; and when he wakes up, he is still with God, i.e., still ever absorbed in the contemplation of the Unsearchable One, which even the sleep of fatigue could not entirely interrupt. Ewald explains it somewhat differently: if I am lost in the stream of thoughts and images, and recover myself from this state of reverie, yet I am still ever with Thee, without coming to an end. But it could only perhaps be interpreted thus if it were העירותי or התעוררתּי. Hofmann's interpretation is altogether different: I will count them, the more numerous than the sand, when I awake and am continually with Thee, viz., in the other world, after the awaking from the sleep of death. This is at once impossible, because הקיצתי cannot here, according to its position, be a ''perf. hypotheticum''. Also in connection with this interpretation עוד would be an inappropriate expression for “continually,” since the word only has the sense of the continual duration of an action or a state already existing; here of one that has not even been closed and broken off by sleep. He has not done; waking and dreaming and waking up, he is carried away by that endless, and yet also endlessly attractive, pursuit, the most fitting occupation of one who is awake, and the sweetest (cf. Jer 31:26) of one who is asleep and dreaming.

Verses 19-21
And this God is by many not only not believed in and loved, but even hated and blasphemed! The poet now turns towards these enemies of God in profound vexation of spirit. The אם, which is conditional in Psa 139:8, here is an optative o si, as in Psa 81:9; Psa 95:7. The expression תּקטל אלוהּ reminds one of the Book of Job, for, with the exception of our Psalm, this is the only book that uses the verb קטל, which