Mazmur 7:9

7:9 May the evil deeds of the wicked ¹  come to an end! ² 

But make the innocent ³  secure, ⁴ 

O righteous God,

you who examine ⁵  inner thoughts and motives! ⁶ 

Mazmur 44:21

44:21 would not God discover it,

for he knows ⁷  one’s thoughts? ⁸ 

Mazmur 139:1-6

Psalm 139 ⁹ 

For the music director, a psalm of David.

139:1 O Lord, you examine me ¹⁰  and know.

139:2 You know when I sit down and when I get up;

even from far away you understand my motives.

139:3 You carefully observe me when I travel or when I lie down to rest; ¹¹ 

you are aware of everything I do. ¹² 

139:4 Certainly ¹³  my tongue does not frame a word

without you, O Lord, being thoroughly aware of it. ¹⁴ 

139:5 You squeeze me in from behind and in front;

you place your hand on me.

139:6 Your knowledge is beyond my comprehension;

it is so far beyond me, I am unable to fathom it. ¹⁵ 

[7:9]  ¹ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.

[7:9]  ² tn The prefixed verbal form is a jussive, expressing an imprecation here.

[7:9]  ³ tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.

[7:9]  ⁴ tn The prefixed verbal form expresses the psalmist’s prayer or wish.

[7:9]  ⁵ tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.

[7:9]  ⁶ tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.

[44:21]  ⁷ tn The active participle describes what is characteristically true.

[44:21]  ⁸ tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.

[139:1]  ⁹ sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.

[139:1]  ¹⁰ tn The statement is understood as generalizing – the psalmist describes what God typically does.

[139:3]  ¹¹ tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).

[139:3]  ¹² tn Heb “all my ways.”

[139:4]  ¹³ tn Or “for.”

[139:4]  ¹⁴ tn Heb “look, O Lord, you know all of it.”

[139:6]  ¹⁵ tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”