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 22:14

22:14 My strength drains away like water; ⁵ 

all my bones are dislocated;

my heart ⁶  is like wax;

it melts away inside me.

Mazmur 41:5

41:5 My enemies ask this cruel question about me, ⁷ 

‘When will he finally die and be forgotten?’ ⁸ 

Mazmur 41:11

41:11 By this ⁹  I know that you are pleased with me,

for my enemy does ¹⁰  not triumph ¹¹  over me.

Mazmur 44:17

44:17 All this has happened to us, even though we have not rejected you ¹² 

or violated your covenant with us. ¹³ 

Mazmur 69:24

69:24 Pour out your judgment ¹⁴  on them!

May your raging anger ¹⁵  overtake them!

Mazmur 89:16

89:16 They rejoice in your name all day long,

and are vindicated ¹⁶  by your justice.

Mazmur 94:16

94:16 Who will rise up to defend me ¹⁷  against the wicked?

Who will stand up for me against the evildoers? ¹⁸ 

Mazmur 119:41

ו (Vav)

119:41 May I experience your loyal love, ¹⁹  O Lord,

and your deliverance, ²⁰  as you promised. ²¹ 

Mazmur 141:6

141:6 They will be thrown down the side of a cliff by their judges. ²² 

They ²³  will listen to my words, for they are pleasant.

[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).

[22:14]  ⁵ tn Heb “like water I am poured out.”

[22:14]  ⁶ sn The heart is viewed here as the seat of the psalmist’s strength and courage.

[41:5]  ⁷ tn Heb “my enemies speak evil concerning me.”

[41:5]  ⁸ tn Heb “and his name perish.”

[41:11]  ⁹ sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321.

[41:11]  ¹⁰ tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).

[41:11]  ¹¹ tn Heb “shout.”

[44:17]  ¹² tn Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used.

[44:17]  ¹³ tn Heb “and we did not deal falsely with your covenant.”

[69:24]  ¹⁴ tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.

[69:24]  ¹⁵ tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971), 17-81.

[89:16]  ¹⁶ tn Heb “are lifted up.”

[94:16]  ¹⁷ tn Heb “for me.”

[94:16]  ¹⁸ sn Who will stand up for me…? The questions anticipate the answer, “No one except God” (see v. 17).

[119:41]  ¹⁹ tn Heb “and may your loyal love come to me.”

[119:41]  ²⁰ tn Or “salvation” (so many English versions).

[119:41]  ²¹ tn Heb “according to your word.”

[141:6]  ²² tn Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.

[141:6]  ²³ tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.