16:8 I constantly trust in the Lord; 1
because he is at my right hand, I will not be upended.
55:22 Throw your burden 2 upon the Lord,
and he will sustain you. 3
He will never allow the godly to be upended. 4
106:3 How blessed are those who promote justice,
and do what is right all the time!
112:6 For he will never be upended;
others will always remember one who is just. 5
12:3 No one 6 can be established 7 through wickedness,
but a righteous root 8 cannot be moved.
7:21 “Not everyone who says to me, ‘Lord, Lord,’ 9 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do 10 many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ 11
7:24 “Everyone 12 who hears these words of mine and does them is like 13 a wise man 14 who built his house on rock. 7:25 The rain fell, the flood 15 came, and the winds beat against that house, but it did not collapse because it had been founded on rock.
1:2 My brothers and sisters, 23 consider it nothing but joy 24 when you fall into all sorts of trials,
1 tn Heb “I set the
2 tn The Hebrew noun occurs only here.
3 tn The pronoun is singular; the psalmist addresses each member of his audience individually.
4 tn Heb “he will never allow swaying for the righteous.”
3 tn Heb “for an eternal memorial a just [one] will be.”
4 tn Heb “a man cannot be.”
5 tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that.
6 tn Heb “a root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The figure “root” (שֹׁרֶשׁ, shoresh) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. NLT “the godly have deep roots”). The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).
5 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
6 tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.
7 tn Grk “workers of lawlessness.”
8 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
9 tn Grk “will be like.” The same phrase occurs in v. 26.
10 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.
9 tn Grk “the rivers.”
10 tn Grk “If you know.”
11 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
12 tn Grk “the face of his beginning [or origin].”
12 tn Grk “and he has gone out and immediately has forgotten.”
13 tn Grk “continues.”
14 tn Grk “this one.”
15 tn Grk “in his doing.”
14 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
15 tn Grk “all joy,” “full joy,” or “greatest joy.”
15 tn Grk “a flower of grass.”
16 tn Or “perishes,” “is destroyed.”