Mazmur 1:5

1:5 For this reason ¹  the wicked cannot withstand ²  judgment, ³ 

nor can sinners join the assembly of the godly. ⁴ 

Mazmur 9:8

9:8 He judges the world fairly;

he makes just legal decisions for the nations. ⁵ 

Mazmur 14:5

14:5 They are absolutely terrified, ⁶ 

for God defends the godly. ⁷ 

Mazmur 24:5

24:5 Such godly people are rewarded by the Lord, ⁸ 

and vindicated by the God who delivers them. ⁹ 

Mazmur 25:8

25:8 The Lord is both kind and fair; ¹⁰ 

that is why he teaches sinners the right way to live. ¹¹ 

Mazmur 33:1

Psalm 33 ¹² 

33:1 You godly ones, shout for joy because of the Lord!

It is appropriate for the morally upright to offer him praise.

Mazmur 34:19

34:19 The godly ¹³  face many dangers, ¹⁴ 

but the Lord saves ¹⁵  them ¹⁶  from each one of them.

Mazmur 37:17

37:17 for evil men will lose their power, ¹⁷ 

but the Lord sustains ¹⁸  the godly.

Mazmur 37:21

37:21 Evil men borrow, but do not repay their debt,

but the godly show compassion and are generous. ¹⁹ 

Mazmur 37:39

37:39 But the Lord delivers the godly; ²⁰ 

he protects them in times of trouble. ²¹ 

Mazmur 72:7

72:7 During his days the godly will flourish; ²² 

peace will prevail as long as the moon remains in the sky. ²³ 

Mazmur 82:3

82:3 Defend the cause of the poor and the fatherless! ²⁴ 

Vindicate the oppressed and suffering!

Mazmur 85:11

85:11 Faithfulness grows from the ground,

and deliverance looks down from the sky. ²⁵ 

Mazmur 94:21

94:21 They conspire against ²⁶  the blameless, ²⁷ 

and condemn to death the innocent. ²⁸ 

Mazmur 97:2

97:2 Dark clouds surround him;

equity and justice are the foundation of his throne. ²⁹ 

Mazmur 97:11

97:11 The godly bask in the light;

the morally upright experience joy. ³⁰ 

Mazmur 112:6

112:6 For he will never be upended;

others will always remember one who is just. ³¹ 

Mazmur 118:19

118:19 Open for me the gates of the just king’s temple! ³² 

I will enter through them and give thanks to the Lord.

Mazmur 119:106

119:106 I have vowed and solemnly sworn

to keep your just regulations.

Mazmur 119:121

ע (Ayin)

119:121 I do what is fair and right. ³³ 

Do not abandon me to my oppressors!

Mazmur 119:172

119:172 May my tongue sing about your instructions, ³⁴ 

for all your commands are just.

Mazmur 132:9

132:9 May your priests be clothed with integrity! ³⁵ 

May your loyal followers shout for joy!

[1:5]  ¹ tn Or “Therefore.”

[1:5]  ² tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).

[1:5]  ³ tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).

[1:5]  ⁴ tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).

[1:5]  sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).

[9:8]  ⁵ tn Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).

[14:5]  ⁶ tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.

[14:5]  ⁷ tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.

[24:5]  ⁸ tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the Lord.” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.

[24:5]  ⁹ tn “and vindication from the God of his deliverance.”

[25:8]  ¹⁰ tn Heb “good and just.”

[25:8]  ¹¹ tn Heb “teaches sinners in the way.”

[33:1]  ¹² sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.

[34:19]  ¹³ tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ¹⁴ tn Or “trials.”

[34:19]  ¹⁵ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

[34:19]  ¹⁶ tn Heb “him,” agreeing with the singular form in the preceding line.

[37:17]  ¹⁷ tn Heb “for the arms of the evil ones will be broken.”

[37:17]  ¹⁸ tn The active participle here indicates this is characteristically true.

[37:21]  ¹⁹ tn Heb “an evil [man] borrows and does not repay; but a godly [man] is gracious and gives.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The three active participles and one imperfect (“repay”) draw attention to the characteristic behavior of the two types.

[37:39]  ²⁰ tn Heb “and the deliverance of the godly [ones] [is] from the Lord.”

[37:39]  ²¹ tn Heb “[he is] their place of refuge in a time of trouble.”

[72:7]  ²² tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.

[72:7]  ²³ tn Heb “and [there will be an] abundance of peace until there is no more moon.”

[82:3]  ²⁴ tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[85:11]  ²⁵ sn The psalmist already sees undeniable signs of God’s faithfulness and expects deliverance to arrive soon.

[94:21]  ²⁶ tn Or “attack.”

[94:21]  ²⁷ tn Heb “the life of the blameless.”

[94:21]  ²⁸ tn Heb “and the blood of the innocent they declare guilty.”

[97:2]  ²⁹ sn The Lord’s throne symbolizes his kingship.

[97:11]  ³⁰ tn Heb “Light is planted for the godly, and for the upright of heart joy.” The translation assumes an emendation of זָרַע (zara’, “planted”) to זָרַח (zara’, “shines”) which collocates more naturally with “light.” “Light” here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor.

[112:6]  ³¹ tn Heb “for an eternal memorial a just [one] will be.”

[118:19]  ³² tn Heb “the gates of justice.” The gates of the Lord’s temple are referred to here, as v. 20 makes clear. They are called “gates of justice” because they are the entrance to the just king’s palace. This has been specified in the translation for clarity.

[119:121]  ³³ tn Heb “do justice and righteousness.”

[119:172]  ³⁴ tn Heb “your word.”

[132:9]  ³⁵ tn Or “righteousness.”