Mazmur 7:6

7:6 Stand up angrily, ¹  Lord!

Rise up with raging fury against my enemies! ² 

Wake up for my sake and execute the judgment you have decreed for them! ³ 

Mazmur 19:13

19:13 Moreover, keep me from committing flagrant ⁴  sins;

do not allow such sins to control me. ⁵ 

Then I will be blameless,

and innocent of blatant ⁶  rebellion.

Mazmur 42:8

42:8 By day the Lord decrees his loyal love, ⁷ 

and by night he gives me a song, ⁸ 

a prayer ⁹  to the living God.

Mazmur 67:4

67:4 Let foreigners ¹⁰  rejoice and celebrate!

For you execute justice among the nations,

and govern the people living on earth. ¹¹  (Selah)

Mazmur 78:5

78:5 He established a rule ¹²  in Jacob;

he set up a law in Israel.

He commanded our ancestors

to make his deeds known to their descendants, ¹³ 

Mazmur 135:7

135:7 He causes the clouds to arise from the end of the earth,

makes lightning bolts accompany the rain,

and brings the wind out of his storehouses.

[7:6]  ¹ tn Heb “in your anger.”

[7:6]  ² tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.

[7:6]  ³ tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[19:13]  ⁴ tn Or “presumptuous.”

[19:13]  ⁵ tn Heb “let them not rule over me.”

[19:13]  ⁶ tn Heb “great.”

[42:8]  ⁷ sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord”).

[42:8]  ⁸ tn Heb “his song [is] with me.”

[42:8]  ⁹ tc A few medieval Hebrew mss read תְּהִלָּה (tÿhillah, “praise”) instead of תְּפִלָּה (tÿfillah, “prayer”).

[67:4]  ¹⁰ tn Or “peoples.”

[67:4]  ¹¹ tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).

[78:5]  ¹² tn The Hebrew noun עֵדוּת (’edut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).

[78:5]  ¹³ tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the Lord’s mighty deeds (see vv. 3-4).