Mazmur 10:11

10:11 He says to himself, ¹ 

“God overlooks it;

he does not pay attention;

he never notices.” ² 

Mazmur 17:2

17:2 Make a just decision on my behalf! ³ 

Decide what is right! ⁴ 

Mazmur 18:23

18:23 I was innocent before him,

and kept myself from sinning. ⁵ 

Mazmur 36:2

36:2 for he is too proud

to recognize and give up his sin. ⁶ 

Mazmur 37:6

37:6 He will vindicate you in broad daylight,

and publicly defend your just cause. ⁷ 

Mazmur 37:12

37:12 Evil men plot against the godly ⁸ 

and viciously attack them. ⁹ 

Mazmur 51:6

51:6 Look, ¹⁰  you desire ¹¹  integrity in the inner man; ¹² 

you want me to possess wisdom. ¹³ 

Mazmur 101:4

101:4 I will have nothing to do with a perverse person; ¹⁴ 

I will not permit ¹⁵  evil.

Mazmur 107:4

107:4 They wandered through the wilderness on a desert road;

they found no city in which to live.

Mazmur 119:27

119:27 Help me to understand what your precepts mean! ¹⁶ 

Then I can meditate ¹⁷  on your marvelous teachings. ¹⁸ 

Mazmur 119:150

119:150 Those who are eager to do ¹⁹  wrong draw near;

they are far from your law.

Mazmur 119:165

119:165 Those who love your law are completely secure; ²⁰ 

nothing causes them to stumble. ²¹ 

Mazmur 144:3

144:3 O Lord, of what importance is the human race, ²²  that you should notice them?

Of what importance is mankind, ²³  that you should be concerned about them? ²⁴ 

Mazmur 147:19

147:19 He proclaims his word to Jacob,

his statutes and regulations to Israel.

[10:11]  ¹ tn Heb “he says in his heart.” See v. 6.

[10:11]  ² tn Heb “God forgets, he hides his face, he never sees.”

[17:2]  ³ 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]  ⁴ 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.”)

[18:23]  ⁵ tn Heb “from my sin,” that is, from making it my own in any way.

[18:23]  sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).

[36:2]  ⁶ tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.

[37:6]  ⁷ tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”

[37:12]  ⁸ tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.

[37:12]  ⁹ tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.

[51:6]  ¹⁰ 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]  ¹¹ tn The perfect is used in a generalizing sense here.

[51:6]  ¹² tn Heb “in the covered [places],” i.e., in the inner man.

[51:6]  ¹³ 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.

[101:4]  ¹⁴ 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]  ¹⁵ tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.

[119:27]  ¹⁶ tn Heb “the way of your precepts make me understand.”

[119:27]  ¹⁷ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:27]  ¹⁸ tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).

[119:150]  ¹⁹ tn Heb “those who pursue.”

[119:165]  ²⁰ tn Heb “great peace [is] to the lovers of your law.”

[119:165]  ²¹ tn Heb “and there is no stumbling to them.”

[144:3]  ²² 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]  ²³ 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]  ²⁴ tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.