1 Samuel 2:2-4

2:2 No one is holy ¹  like the Lord!

There is no one other than you!

There is no rock ²  like our God!

2:3 Don’t keep speaking so arrogantly, ³ 

letting proud talk come out of your mouth!

For the Lord is a God who knows;

he ⁴  evaluates what people do.

2:4 The bows of warriors are shattered,

but those who stumble find their strength reinforced.

Job 31:6

31:6 let him ⁵  weigh me with honest ⁶  scales;

then God will discover ⁷  my integrity.

Psalms 1:6

1:6 Certainly ⁸  the Lord guards the way of the godly, ⁹ 

but the way of the wicked ends in destruction. ¹⁰ 

Psalms 11:4

11:4 The Lord is in his holy temple; ¹¹ 

the Lord’s throne is in heaven. ¹² 

His eyes ¹³  watch; ¹⁴ 

his eyes ¹⁵  examine ¹⁶  all people. ¹⁷ 

Psalms 11:7

11:7 Certainly ¹⁸  the Lord is just; ¹⁹ 

he rewards godly deeds; ²⁰ 

the upright will experience his favor. ²¹ 

Zephaniah 3:5

3:5 The just Lord resides ²²  within her;

he commits no unjust acts. ²³ 

Every morning he reveals ²⁴  his justice.

At dawn he appears without fail. ²⁵ 

Yet the unjust know no shame.

Zephaniah 3:1

Jerusalem is Corrupt

3:1 The filthy, ²⁶  stained city is as good as dead;

the city filled with oppressors is finished! ²⁷ 

Colossians 4:5

4:5 Conduct yourselves ²⁸  with wisdom toward outsiders, making the most of the opportunities.

[2:2]  ¹ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ² tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[2:3]  ³ tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.

[2:3]  ⁴ tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (vÿlo’, “and not”).

[31:6]  ⁵ tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse.

[31:6]  ⁶ tn The word צֶדֶךְ (tsedeq, “righteousness”) forms a fitting genitive for the scales used in trade or justice. The “scales of righteousness” are scales that conform to the standard (see the illustration in Deut 25:13-15). They must be honest scales to make just decisions.

[31:6]  ⁷ tn The verb is וְיֵדַע (vÿyeda’, “and [then] he [God] will know”). The verb could also be subordinated to the preceding jussive, “so that God may know.” The meaning of “to know” here has more the idea of “to come to know; to discover.”

[1:6]  ⁸ 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]  ⁹ 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]  ¹⁰ 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”).

[11:4]  ¹¹ tn Because of the royal imagery involved here, one could translate “lofty palace.” The Lord’s heavenly temple is in view here (see Mic 1:2-4).

[11:4]  ¹² sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.

[11:4]  ¹³ sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.

[11:4]  ¹⁴ tn The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.

[11:4]  ¹⁵ tn Heb “eyelids.”

[11:4]  ¹⁶ tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.

[11:4]  ¹⁷ tn Heb “test the sons of men.”

[11:7]  ¹⁸ tn Or “for.”

[11:7]  ¹⁹ tn Or “righteous.”

[11:7]  ²⁰ tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”

[11:7]  ²¹ tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.

[3:5]  ²² tn The word “resides” is supplied for clarification.

[3:5]  ²³ tn Or “he does no injustice.”

[3:5]  ²⁴ tn Heb “gives”; or “dispenses.”

[3:5]  ²⁵ tn Heb “at the light he is not missing.” Note that NASB (which capitalizes pronouns referring to Deity) has divided the lines differently: “Every morning He brings His justice to light; // He does not fail.”

[3:1]  ²⁶ tn The present translation assumes מֹרְאָה (mor’ah) is derived from רֹאִי (ro’i,“excrement”; see Jastrow 1436 s.v. רֳאִי). The following participle, “stained,” supports this interpretation (cf. NEB “filthy and foul”; NRSV “soiled, defiled”). Another option is to derive the form from מָרָה (marah, “to rebel”); in this case the term should be translated “rebellious” (cf. NASB, NIV “rebellious and defiled”). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I מרא and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206.

[3:1]  ²⁷ tn Heb “Woe, soiled and stained one, oppressive city.” The verb “is finished” is supplied in the second line. On the Hebrew word הוֹי (hoy, “ah, woe”), see the note on the word “dead” in 2:5.

[4:5]  ²⁸ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).