Mazmur 1:6

1:6 Certainly ¹  the Lord guards the way of the godly, ² 

but the way of the wicked ends in destruction. ³ 

Mazmur 35:11

35:11 Violent men perjure themselves, ⁴ 

and falsely accuse me. ⁵ 

Mazmur 36:10

36:10 Extend ⁶  your loyal love to your faithful followers, ⁷ 

and vindicate ⁸  the morally upright! ⁹ 

Mazmur 37:18

37:18 The Lord watches over the innocent day by day ¹⁰ 

and they possess a permanent inheritance. ¹¹ 

Mazmur 50:11

50:11 I keep track of ¹²  every bird in the hills,

and the insects ¹³  of the field are mine.

Mazmur 51:3

51:3 For I am aware of ¹⁴  my rebellious acts;

I am forever conscious of my sin. ¹⁵ 

Mazmur 51:6

51:6 Look, ¹⁶  you desire ¹⁷  integrity in the inner man; ¹⁸ 

you want me to possess wisdom. ¹⁹ 

Mazmur 67:2

67:2 Then those living on earth will know what you are like;

all nations will know how you deliver your people. ²⁰ 

Mazmur 73:11

73:11 They say, “How does God know what we do?

Is the sovereign one aware of what goes on?” ²¹ 

Mazmur 73:22

73:22 I was ignorant ²²  and lacked insight; ²³ 

I was as senseless as an animal before you. ²⁴ 

Mazmur 77:14

77:14 You are the God who does amazing things;

you have revealed your strength among the nations.

Mazmur 88:12

88:12 Are your amazing deeds experienced ²⁵  in the dark region, ²⁶ 

or your deliverance in the land of oblivion? ²⁷ 

Mazmur 88:18

88:18 You cause my friends and neighbors to keep their distance; ²⁸ 

those who know me leave me alone in the darkness. ²⁹ 

Mazmur 90:12

90:12 So teach us to consider our mortality, ³⁰ 

so that we might live wisely. ³¹ 

Mazmur 91:14

91:14 The Lord says, ³² 

“Because he is devoted to me, I will deliver him;

I will protect him ³³  because he is loyal to me. ³⁴ 

Mazmur 94:11

94:11 The Lord knows that

peoples’ thoughts are morally bankrupt. ³⁵ 

Mazmur 98:2

98:2 The Lord demonstrates his power to deliver; ³⁶ 

in the sight of the nations he reveals his justice.

Mazmur 101:4

101:4 I will have nothing to do with a perverse person; ³⁷ 

I will not permit ³⁸  evil.

Mazmur 103:14

103:14 For he knows what we are made of; ³⁹ 

he realizes ⁴⁰  we are made of clay. ⁴¹ 

Mazmur 105:1

Psalm 105 ⁴² 

105:1 Give thanks to the Lord!

Call on his name!

Make known his accomplishments among the nations!

Mazmur 109:27

109:27 Then they will realize ⁴³  this is your work, ⁴⁴ 

and that you, Lord, have accomplished it.

Mazmur 119:75

119:75 I know, Lord, that your regulations ⁴⁵  are just.

You disciplined me because of your faithful devotion to me. ⁴⁶ 

Mazmur 138:6

138:6 Though the Lord is exalted, he takes note of the lowly,

and recognizes the proud from far away.

Mazmur 139:2

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

even from far away you understand my motives.

Mazmur 139:4

139:4 Certainly ⁴⁷  my tongue does not frame a word

without you, O Lord, being thoroughly aware of it. ⁴⁸ 

Mazmur 144:3

144:3 O Lord, of what importance is the human race, ⁴⁹  that you should notice them?

Of what importance is mankind, ⁵⁰  that you should be concerned about them? ⁵¹ 

Mazmur 145:12

145:12 so that mankind ⁵²  might acknowledge your mighty acts,

and the majestic splendor of your kingdom.

[1:6]  ¹ tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

[1:6]  ² tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

[1:6]  ³ tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

[35:11]  ⁴ tn Heb “witnesses of violence rise up.”

[35:11]  ⁵ tn Heb “[that] which I do not know they ask me.”

[36:10]  ⁶ tn Heb “draw out to full length.”

[36:10]  ⁷ tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the Lord in the sense that they recognize his royal authority and obey his will (see Jer 22:16).

[36:10]  ⁸ tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).

[36:10]  ⁹ tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).

[37:18]  ¹⁰ tn Heb “the Lord knows the days of the innocent ones.” He “knows” their days in the sense that he is intimately aware of and involved in their daily struggles. He meets their needs and sustains them.

[37:18]  ¹¹ tn Heb “and their inheritance is forever.”

[50:11]  ¹² tn Heb “I know.”

[50:11]  ¹³ tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.

[51:3]  ¹⁴ tn Heb “know.”

[51:3]  ¹⁵ tn Heb “and my sin [is] in front of me continually.”

[51:6]  ¹⁶ sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.

[51:6]  ¹⁷ tn The perfect is used in a generalizing sense here.

[51:6]  ¹⁸ tn Heb “in the covered [places],” i.e., in the inner man.

[51:6]  ¹⁹ tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).

[51:6]  sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.

[67:2]  ²⁰ tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.

[73:11]  ²¹ tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1).

[73:22]  ²² tn Or “brutish, stupid.”

[73:22]  ²³ tn Heb “and I was not knowing.”

[73:22]  ²⁴ tn Heb “an animal I was with you.”

[88:12]  ²⁵ tn Heb “known.”

[88:12]  ²⁶ tn Heb “darkness,” here a title for Sheol.

[88:12]  ²⁷ tn Heb “forgetfulness.” The noun, which occurs only here in the OT, is derived from a verbal root meaning “to forget.”

[88:12]  sn The rhetorical questions in vv. 10-12 expect the answer, “Of course not!”

[88:18]  ²⁸ tn Heb “you cause to be far from me friend and neighbor.”

[88:18]  ²⁹ tn Heb “those known by me, darkness.”

[90:12]  ³⁰ tn Heb “to number our days,” that is, to be aware of how few they really are.

[90:12]  ³¹ tn Heb “and we will bring a heart of wisdom.” After the imperative of the preceding line, the prefixed verbal form with the conjunction indicates purpose/result. The Hebrew term “heart” here refers to the center of one’s thoughts, volition, and moral character.

[91:14]  ³² tn The words “the Lord says” are supplied in the translation to clarify that the words which follow are the Lord’s oracle of assurance.

[91:14]  ³³ tn Or “make him secure” (Heb “set him on high”).

[91:14]  ³⁴ tn Heb “because he knows my name” (see Ps 9:10).

[94:11]  ³⁵ tn Heb “the Lord knows the thoughts of man, that they are emptiness.” The psalmist thinks specifically of the “thoughts” expressed in v. 7.

[98:2]  ³⁶ tn Heb “makes known his deliverance.”

[101:4]  ³⁷ tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).

[101:4]  ³⁸ tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.

[103:14]  ³⁹ tn Heb “our form.”

[103:14]  ⁴⁰ tn Heb “remembers.”

[103:14]  ⁴¹ tn Heb “we [are] clay.”

[105:1]  ⁴² sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.

[109:27]  ⁴³ tn After the preceding imperative, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

[109:27]  ⁴⁴ tn Heb “that your hand [is] this.”

[119:75]  ⁴⁵ tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.

[119:75]  ⁴⁶ tn Heb “and [in] faithfulness you afflicted me.”

[139:4]  ⁴⁷ tn Or “for.”

[139:4]  ⁴⁸ tn Heb “look, O Lord, you know all of it.”

[144:3]  ⁴⁹ tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (’enosh) is used here in a collective sense and refers to the human race. See Ps 8:5.

[144:3]  ⁵⁰ tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.

[144:3]  ⁵¹ tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.

[145:12]  ⁵² tn Heb “the sons of man.”