Job 15:15

15:15 If God places no trust in his holy ones, ¹ 

if even the heavens ²  are not pure in his eyes,

Psalms 5:4-5

5:4 Certainly ³  you are not a God who approves of evil; ⁴ 

evil people ⁵  cannot dwell with you. ⁶ 

5:5 Arrogant people cannot stand in your presence; ⁷ 

you hate ⁸  all who behave wickedly. ⁹ 

Psalms 11:4-7

11:4 The Lord is in his holy temple; ¹⁰ 

the Lord’s throne is in heaven. ¹¹ 

His eyes ¹²  watch; ¹³ 

his eyes ¹⁴  examine ¹⁵  all people. ¹⁶ 

11:5 The Lord approves of ¹⁷  the godly, ¹⁸ 

but he ¹⁹  hates ²⁰  the wicked and those who love to do violence. ²¹ 

11:6 May the Lord rain down ²²  burning coals ²³  and brimstone ²⁴  on the wicked!

A whirlwind is what they deserve! ²⁵ 

11:7 Certainly ²⁶  the Lord is just; ²⁷ 

he rewards godly deeds; ²⁸ 

the upright will experience his favor. ²⁹ 

Psalms 34:15-16

34:15 The Lord pays attention to the godly

and hears their cry for help. ³⁰ 

34:16 But the Lord opposes evildoers

and wipes out all memory of them from the earth. ³¹ 

Psalms 34:1

Psalm 34 ³² 

Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. ³³ 

34:1 I will praise ³⁴  the Lord at all times;

my mouth will continually praise him. ³⁵ 

Psalms 1:1

Book 1
(Psalms 1-41)

Psalm 1 ³⁶ 

1:1 How blessed ³⁷  is the one ³⁸  who does not follow ³⁹  the advice ⁴⁰  of the wicked, ⁴¹ 

or stand in the pathway ⁴²  with sinners,

or sit in the assembly ⁴³  of scoffers! ⁴⁴ 

Psalms 1:1

Book 1
(Psalms 1-41)

Psalm 1 ⁴⁵ 

1:1 How blessed ⁴⁶  is the one ⁴⁷  who does not follow ⁴⁸  the advice ⁴⁹  of the wicked, ⁵⁰ 

or stand in the pathway ⁵¹  with sinners,

or sit in the assembly ⁵²  of scoffers! ⁵³ 

[15:15]  ¹ tn Eliphaz here reiterates the point made in Job 4:18.

[15:15]  ² sn The question here is whether the reference is to material “heavens” (as in Exod 24:10 and Job 25:5), or to heavenly beings. The latter seems preferable in this context.

[5:4]  ³ tn Or “for.”

[5:4]  ⁴ tn Heb “not a God [who] delights [in] wickedness [are] you.”

[5:4]  ⁵ tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).

[5:4]  ⁶ tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.

[5:5]  ⁷ tn Heb “before your eyes.”

[5:5]  ⁸ sn You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5.

[5:5]  ⁹ tn Heb “all the workers of wickedness.”

[11:4]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.

[11:4]  ¹⁴ tn Heb “eyelids.”

[11:4]  ¹⁵ tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.

[11:4]  ¹⁶ tn Heb “test the sons of men.”

[11:5]  ¹⁷ tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).

[11:5]  ¹⁸ tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.

[11:5]  ¹⁹ tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.

[11:5]  ²⁰ sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.

[11:5]  ²¹ tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. 2 and 6.

[11:6]  ²² tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[11:6]  ²³ tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.

[11:6]  ²⁴ sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.

[11:6]  ²⁵ tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).

[11:7]  ²⁶ tn Or “for.”

[11:7]  ²⁷ tn Or “righteous.”

[11:7]  ²⁸ 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]  ²⁹ 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.

[34:15]  ³⁰ tn Heb “the eyes of the Lord [are] toward the godly, and his ears [are] toward their cry for help.”

[34:16]  ³¹ tn Heb “the face of the Lord [is] against the doers of evil to cut off from the earth memory of them.”

[34:1]  ³² sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.

[34:1]  ³³ tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”

[34:1]  ³⁴ tn Heb “bless.”

[34:1]  ³⁵ tn Heb “continually [will] his praise [be] in my mouth.”

[1:1]  ³⁶ sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.

[1:1]  ³⁷ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[1:1]  ³⁸ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.

[1:1]  ³⁹ tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.

[1:1]  ⁴⁰ tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.

[1:1]  ⁴¹ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).

[1:1]  ⁴² tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.

[1:1]  ⁴³ tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).

[1:1]  ⁴⁴ tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.

[1:1]  ⁴⁵ sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.

[1:1]  ⁴⁶ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[1:1]  ⁴⁷ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.

[1:1]  ⁴⁸ tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.

[1:1]  ⁴⁹ tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.

[1:1]  ⁵⁰ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).

[1:1]  ⁵¹ tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.

[1:1]  ⁵² tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).

[1:1]  ⁵³ tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.