Mazmur 5:3-8

5:3 Lord, in the morning ¹  you will hear ²  me; ³ 

in the morning I will present my case to you ⁴  and then wait expectantly for an answer. ⁵ 

5:4 Certainly ⁶  you are not a God who approves of evil; ⁷ 

evil people ⁸  cannot dwell with you. ⁹ 

5:5 Arrogant people cannot stand in your presence; ¹⁰ 

you hate ¹¹  all who behave wickedly. ¹² 

5:6 You destroy ¹³  liars; ¹⁴ 

the Lord despises ¹⁵  violent and deceitful people. ¹⁶ 

5:7 But as for me, ¹⁷  because of your great faithfulness I will enter your house; ¹⁸ 

I will bow down toward your holy temple as I worship you. ¹⁹ 

5:8 Lord, lead me in your righteousness ²⁰ 

because of those who wait to ambush me, ²¹ 

remove the obstacles in the way in which you are guiding me! ²² 

[5:3]  ¹ sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).

[5:3]  ² tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “Lord, in the morning hear me.”

[5:3]  ³ tn Heb “my voice.”

[5:3]  ⁴ tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.

[5:3]  ⁵ tn Heb “and I will watch.”

[5:4]  ⁶ tn Or “for.”

[5:4]  ⁷ tn Heb “not a God [who] delights [in] wickedness [are] you.”

[5:4]  ⁸ tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).

[5:4]  ⁹ tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.

[5:4]  sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.

[5:5]  ¹⁰ tn Heb “before your eyes.”

[5:5]  ¹¹ sn You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5.

[5:5]  ¹² tn Heb “all the workers of wickedness.”

[5:6]  ¹³ tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.

[5:6]  ¹⁴ tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.

[5:6]  ¹⁵ tn The imperfect verbal form highlights the Lord’s characteristic attitude toward such individuals.

[5:6]  ¹⁶ tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.

[5:7]  ¹⁷ sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.

[5:7]  ¹⁸ sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).

[5:7]  ¹⁹ tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”

[5:8]  ²⁰ tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.

[5:8]  ²¹ tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.

[5:8]  ²² tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).