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 10:13

10:13 Why does the wicked man reject God? ⁶ 

He says to himself, ⁷  “You ⁸  will not hold me accountable.” ⁹ 

Mazmur 17:2

17:2 Make a just decision on my behalf! ¹⁰ 

Decide what is right! ¹¹ 

Mazmur 35:24

35:24 Vindicate me by your justice, O Lord my God!

Do not let them gloat ¹²  over me!

Mazmur 50:8

50:8 I am not condemning ¹³  you because of your sacrifices,

or because of your burnt sacrifices that you continually offer me. ¹⁴ 

Mazmur 82:2

82:2 He says, ¹⁵  “How long will you make unjust legal decisions

and show favoritism to the wicked? ¹⁶  (Selah)

Mazmur 82:8

82:8 Rise up, O God, and execute judgment on the earth!

For you own ¹⁷  all the nations.

Mazmur 103:7

103:7 The Lord revealed his faithful acts ¹⁸  to Moses,

his deeds to the Israelites.

Mazmur 103:10

103:10 He does not deal with us as our sins deserve; ¹⁹ 

he does not repay us as our misdeeds deserve. ²⁰ 

Mazmur 103:18

103:18 to those who keep his covenant,

who are careful to obey his commands. ²¹ 

Mazmur 109:20

109:20 May the Lord repay my accusers in this way, ²² 

those who say evil things about ²³  me! ²⁴ 

Mazmur 119:19

119:19 I am like a foreigner in this land. ²⁵ 

Do not hide your commands from me!

Mazmur 119:34

119:34 Give me understanding so that I might observe your law,

and keep it with all my heart. ²⁶ 

Mazmur 119:53-55

119:53 Rage takes hold of me because of the wicked,

those who reject your law.

119:54 Your statutes have been my songs ²⁷ 

in the house where I live. ²⁸ 

119:55 I remember your name during the night, O Lord,

and I will keep ²⁹  your law.

Mazmur 119:63

119:63 I am a friend to all your loyal followers, ³⁰ 

and to those who keep your precepts.

Mazmur 119:67

119:67 Before I was afflicted I used to stray off, ³¹ 

but now I keep your instructions. ³² 

Mazmur 119:72

119:72 The law you have revealed is more important to me

than thousands of pieces of gold and silver. ³³ 

Mazmur 119:77

119:77 May I experience your compassion, ³⁴  so I might live!

For I find delight in your law.

Mazmur 119:83

119:83 For ³⁵  I am like a wineskin ³⁶  dried up in smoke. ³⁷ 

I do not forget your statutes.

Mazmur 119:87

119:87 They have almost destroyed me here on the earth,

but I do not reject your precepts.

Mazmur 119:98

119:98 Your commandments ³⁸  make me wiser than my enemies,

for I am always aware of them.

Mazmur 119:111

119:111 I claim your rules as my permanent possession,

for they give me joy. ³⁹ 

Mazmur 119:124

119:124 Show your servant your loyal love! ⁴⁰ 

Teach me your statutes!

Mazmur 119:127

119:127 For this reason ⁴¹  I love your commands

more than gold, even purest gold.

Mazmur 119:133-134

119:133 Direct my steps by your word! ⁴² 

Do not let any sin dominate me!

119:134 Deliver me ⁴³  from oppressive men,

so that I can keep ⁴⁴  your precepts.

Mazmur 119:144

119:144 Your rules remain just. ⁴⁵ 

Give me insight so that I can live. ⁴⁶ 

Mazmur 119:155

119:155 The wicked have no chance for deliverance, ⁴⁷ 

for they do not seek your statutes.

Mazmur 119:158

119:158 I take note of the treacherous and despise them,

because they do not keep your instructions. ⁴⁸ 

Mazmur 119:166

119:166 I hope for your deliverance, O Lord,

and I obey ⁴⁹  your commands.

[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…”).

[10:13]  ⁶ tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.

[10:13]  ⁷ tn Heb “he says in his heart” (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”

[10:13]  ⁸ tn Here the wicked man addresses God directly.

[10:13]  ⁹ tn Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”

[17:2]  ¹⁰ tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.

[17:2]  ¹¹ tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)

[35:24]  ¹² tn Heb “rejoice.”

[50:8]  ¹³ tn Or “rebuking.”

[50:8]  ¹⁴ tn Heb “and your burnt sacrifices before me continually.”

[82:2]  ¹⁵ tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

[82:2]  ¹⁶ tn Heb “and the face of the wicked lift up.”

[82:8]  ¹⁷ tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).

[103:7]  ¹⁸ tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17).

[103:10]  ¹⁹ tn Heb “not according to our sins does he do to us.”

[103:10]  ²⁰ tn Heb “and not according to our misdeeds does he repay us.”

[103:18]  ²¹ tn Heb “to those who remember his precepts to do them.”

[109:20]  ²² tn Heb “[may] this [be] the repayment to my accusers from the Lord.”

[109:20]  ²³ tn Or “against.”

[109:20]  ²⁴ tn The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[119:19]  ²⁵ tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.

[119:34]  ²⁶ tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.

[119:54]  ²⁷ tn Heb “songs were your statutes to me.”

[119:54]  ²⁸ tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).

[119:55]  ²⁹ tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.

[119:63]  ³⁰ tn Heb “to all who fear you.”

[119:67]  ³¹ tn Heb “before I suffered, I was straying off.”

[119:67]  ³² tn Heb “your word.”

[119:72]  ³³ tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”

[119:77]  ³⁴ tn Heb “and may your compassion come to me.”

[119:83]  ³⁵ tn Or “even though.”

[119:83]  ³⁶ tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).

[119:83]  ³⁷ tn Heb “in the smoke.”

[119:98]  ³⁸ tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The Lord’s “command” refers here to the law (see Ps 19:8).

[119:111]  ³⁹ tn Heb “for the joy of my heart [are] they.”

[119:124]  ⁴⁰ tn Heb “do with your servant according to your loyal love.”

[119:127]  ⁴¹ tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.

[119:133]  ⁴² tn God’s “word” refers here to his law (see v. 11).

[119:134]  ⁴³ tn Or “redeem me.”

[119:134]  ⁴⁴ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:144]  ⁴⁵ tn Heb “just are your rules forever.”

[119:144]  ⁴⁶ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:155]  ⁴⁷ tn Heb “far from the wicked [is] deliverance.”

[119:158]  ⁴⁸ tn Heb “your word.”

[119:166]  ⁴⁹ tn Heb “do.”