Psalms 11:7

Context

11:7 Certainly¹ the Lord is just;²

he rewards godly deeds;³

the upright will experience his favor.⁴

Psalms 145:17

Context

145:17 The Lord is just in all his actions,⁵

and exhibits love in all he does.⁶

Habakkuk 1:12-13

Context

Habakkuk Voices Some Concerns

1:12 Lord, you have been active from ancient times;⁷

my sovereign God,⁸ you are immortal.⁹

Lord, you have made them¹⁰ your instrument of judgment.¹¹

Protector,¹² you have appointed them as your instrument of punishment.¹³

1:13 You are too just¹⁴ to tolerate¹⁵ evil;

you are unable to condone¹⁶ wrongdoing.

So why do you put up with such treacherous people?¹⁷

Why do you say nothing when the wicked devour¹⁸ those more righteous than they are?¹⁹

[11:7] ¹tn Or “for.”

[11:7] ²tn Or “righteous.”

[11:7] ³tn 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] ⁴tn 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.

[145:17] ⁵tn Heb “in all his ways.”

[145:17] ⁶tn Heb “and [is] loving in all his deeds.”

[1:12] ⁷tn Heb “Are you not from antiquity, O Lord?” The rhetorical question expects the answer, “Yes, of course.” The present translation reflects the force of the rhetorical question, rendering it as an affirmation. When used in a temporal sense the phrase מִקֶדֶם (miqedem) means “from antiquity, ancient times,” often referring to earlier periods in Israel’s history. See its use in Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10; Mic 5:2.

[1:12] ⁸tn Heb “My God, my holy one.” God’s “holiness” in this context is his sovereign transcendence as the righteous judge of the world (see vv. 12b-13a), thus the translation “My sovereign God.”

[1:12] ⁹tc The MT reads, “we will not die,” but an ancient scribal tradition has “you [i.e., God] will not die.” This is preferred as a more difficult reading that can explain the rise of the other variant. Later scribes who copied the manuscripts did not want to associate the idea of death with God in any way, so they softened the statement to refer to humanity.

[1:12] ¹⁰tn Heb “him,” a collective singular referring to the Babylonians. The plural pronoun “them” has been used in the translation in keeping with contemporary English style.

[1:12] ¹¹tn Heb “for judgment.”

[1:12] ¹²tn Heb “Rock” or “Cliff.” This divine epithet views God as a place where one can go to be safe from danger. The translation “Protector” conveys the force of the metaphor (cf. KJV, NEB “O mighty God”).

[1:12] ¹³tn Heb “to correct, reprove.”

[1:13] ¹⁴tn Heb “[you] are too pure of eyes.” God’s “eyes” here signify what he looks at with approval. His “eyes” are “pure” in that he refuses to tolerate any wrongdoing in his presence.

[1:13] ¹⁵tn Heb “to see.” Here “see” is figurative for “tolerate,” “put up with.”

[1:13] ¹⁶tn Heb “to look at.” Cf. NEB “who canst not countenance wrongdoing”; NASB “You can not look on wickedness with favor.”

[1:13] ¹⁷tn Heb “Why do you look at treacherous ones?” The verb בָּגַד (bagad, “be treacherous”) is often used of those who are disloyal or who violate agreements. See S. Erlandsson, TDOT 1:470-73.

[1:13] ¹⁸tn Or “swallow up.”

[1:13] ¹⁹tn Heb “more innocent than themselves.”