Psalms 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 

Psalms 7:8-9

7:8 The Lord judges the nations. ⁴ 

Vindicate me, Lord, because I am innocent, ⁵ 

because I am blameless, ⁶  O Exalted One! ⁷ 

7:9 May the evil deeds of the wicked ⁸  come to an end! ⁹ 

But make the innocent ¹⁰  secure, ¹¹ 

O righteous God,

you who examine ¹²  inner thoughts and motives! ¹³ 

Psalms 9:4

9:4 For you defended my just cause; ¹⁴ 

from your throne you pronounced a just decision. ¹⁵ 

Psalms 9:16

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ¹⁶  (Higgaion. ¹⁷  Selah)

Psalms 10:14

10:14 You have taken notice, ¹⁸ 

for ¹⁹  you always see ²⁰  one who inflicts pain and suffering. ²¹ 

The unfortunate victim entrusts his cause to you; ²² 

you deliver ²³  the fatherless. ²⁴ 

Psalms 10:18

10:18 You defend ²⁵  the fatherless and oppressed, ²⁶ 

so that mere mortals may no longer terrorize them. ²⁷ 

Romans 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ²⁸  for it is written, “Vengeance is mine, I will repay,” ²⁹  says the Lord.

[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.

[7:8]  ⁴ sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).

[7:8]  ⁵ tn Heb “judge me, O Lord, according to my innocence.”

[7:8]  ⁶ tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.

[7:8]  ⁷ tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

[7:9]  ⁸ 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). They oppose God and his people.

[7:9]  ⁹ tn The prefixed verbal form is a jussive, expressing an imprecation here.

[7:9]  ¹⁰ tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.

[7:9]  ¹¹ tn The prefixed verbal form expresses the psalmist’s prayer or wish.

[7:9]  ¹² tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.

[7:9]  ¹³ tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.

[9:4]  ¹⁴ tn Heb “for you accomplished my justice and my legal claim.”

[9:4]  ¹⁵ tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).

[9:16]  ¹⁶ tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).

[9:16]  ¹⁷ tn This is probably a technical musical term.

[10:14]  ¹⁸ tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”

[10:14]  ¹⁹ tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”

[10:14]  ²⁰ tn Here the imperfect emphasizes God’s typical behavior.

[10:14]  ²¹ tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.

[10:14]  ²² tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.

[10:14]  ²³ tn Or “help.”

[10:14]  ²⁴ tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).

[10:18]  ²⁵ tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”

[10:18]  ²⁶ tn Heb “crushed.” See v. 10.

[10:18]  ²⁷ tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’enosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.

[12:19]  ²⁸ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ²⁹ sn A quotation from Deut 32:35.