Explanation #1: This is as the Pasuk states, "The ropes of death wrapped around me" and "I was poor, and he will save me." This means that when one is poor in Mitzvos, there is much kindness to bend and save, as we derive later.

Explanation #2: Alternatively, (the term "Dalosi" in the Pasuk from Tehilim) it is from the Pasuk, "he drew for us," meaning drawing water from a deep well. The Pasuk afterwards (in Tehilim) states, "Return my soul to your rest etc." and it then says, "I will walk in the land of the living."

Explanation: Rav Acha and Ravina argue about this in Avodah Zarah (26b).

Explanation: These have a sin in the class of "sinners of Israel with their bodies."

Implied Question: The Gemara stated earlier that evildoers who have more sins than merits are written and signed immediately to go to Gehinnom, even though the Pasuk states, "for eternal damnation."

Answer: This does not mean that they will not be fixed (those who have more sins than merits but are not in the category of sinning with their bodies), rather that they will be judged for twelve months and come out.

Implied Question: The Gemara in Bava Metzia (58b) states that three go down and do not go up.

Answer: This means they do not go up right away.

Implied Question: Reish Lakish says in Chagigah (27a) that Jewish sinners do not have the fire of Gehinnom rule over them. (Our Gemara implies they do go in the fire!)

Answer: The Gemara in Eruvin (19a) says that this is only if Avraham Avinu takes them out.

Observation: If one learns Torah it is as if he is wearing Tefilin, as the Mechilta states that if someone is learning Torah he is exempt from Tefilin.

Explanation: Rabeinu Tam explains that one who does not wear Tefilin is called this only if he looks down at the straps of Tefilin in a denigrating way. However, if he does not wear Tefilin because he is scared he will not have a clean body like that of Elisha Ba'al Kenafayim which is necessary for wearing Tefilin, as stated in Shabbos (49a), and he is always worried that he is not able to wear the Tefilin while he is holy and pure, he is certainly not called, "Jewish sinners with their bodies."

Observation: All of the types of sinners and their punishments listed in our Gemara are only regarding people who do not repent. If they do, we say in Yoma (86a) that repentance staves off punishment and death atones.

Explanation: This is referring to illicit relations, as even a Noahide is warned against them, as stated in Sanhedrin (56a).

Explanation: The Pasuk means that You Hash-m use kindness when You go beyond the letter of the law, when You see that the world otherwise will not continue to exist, when you pay each person according to their deeds.

Opinion #1: Rabeinu Tam says that the two first names are two separate attributes. This is as the Gemara states here, "I am Hash-m before one sins Who will have mercy on him, and I am Hash-m after he sins," unlike Elokim which is a name representing the attribute of (strict) judgement.

Opinion #1 (cont.): "Avon," "Pesha," "v'Chatah," and "v'Nakey" are considered four different attributes. This is as stated in Yoma (36b) that "Avonos" are sins done on purposes, "Peshaim" are done rebelliously, and "Chataos" are done accidentally.

Opinion #2: In Megilas Starim of Rabeinu Nisim, he does not count the first name as a separate attribute, as there is a Psik between the two names. The Pasuk means as follows: Hakadosh Baruch Hu Whose name is Hash-m called out, "Hash-m Rachum v'Chanun etc."

Explanation: "Notzer Chesed l'Alafim" is considered two separate attributes. "Notzer Chesed" is one attribute while "l'Alafim" is another. This is because the payment Hash-m gives for good deeds can last up to five hundred times more than the punishment for sins. This is apparent from the Pasuk stating, "Al Ribaim" - "for four generations" regarding sins, while it says, "l'Alafim" (for thousands, a minimum of two thousand) for good deeds.

Explanation: Forgiveness for sins is called healing, as stated in Megilah (17b).

Explanation: The simple explanation of the Pasuk is referring to the face of a man, that Hash-m does not favor a person because he is esteemed or wealthy. Similarly, it could be referring to an older person, as the Pasuk states, "That he will not favor an old person." "Hash-m should lift his face towards you" is referring to the face of the Shechinah. This means that He should look at you in a pleased manner and not with anger.

Implied Question: The Gemara here does not ask a question from the Pasuk in Iyov, "And Hash-m favored the face of Iyov" and the Pasuk, "For I will favor his face." (Why not?)

Answer: This is because there Hash-m had mercy on him because he was so righteous. [See Tosfos in Nidah 70b, DH "Kasuv" where Tosfos asks this and leaves it unanswered.]