Psalms 25:13

25:13 They experience his favor; ¹ 

their descendants ²  inherit the land. ³ 

Psalms 105:18

105:18 The shackles hurt his feet; ⁴ 

his neck was placed in an iron collar, ⁵ 

Psalms 11:5

11:5 The Lord approves of ⁶  the godly, ⁷ 

but he ⁸  hates ⁹  the wicked and those who love to do violence. ¹⁰ 

Psalms 109:31

109:31 because he stands at the right hand of the needy,

to deliver him from those who threaten ¹¹  his life.

Psalms 10:3

10:3 Yes, ¹²  the wicked man ¹³  boasts because he gets what he wants; ¹⁴ 

the one who robs others ¹⁵  curses ¹⁶  and ¹⁷  rejects the Lord. ¹⁸ 

Psalms 49:18

49:18 He pronounces this blessing on himself while he is alive:

“May men praise you, for you have done well!”

Psalms 89:48

89:48 No man can live on without experiencing death,

or deliver his life from the power of Sheol. ¹⁹  (Selah)

[25:13]  ¹ tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).

[25:13]  ² tn Or “offspring”; Heb “seed.”

[25:13]  ³ tn Or “earth.”

[105:18]  ⁴ tn Heb “they afflicted his feet with shackles.”

[105:18]  ⁵ tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38.

[11:5]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[109:31]  ¹⁰ tn Heb “judge.”

[10:3]  ¹³ tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).

[10:3]  ¹⁴ tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.

[10:3]  ¹⁵ tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.

[10:3]  ¹⁶ tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.

[10:3]  ¹⁷ tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.

[10:3]  ¹⁸ tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.

[10:3]  ¹⁹ tn Another option is to translate, “he blesses one who robs others, [but] he curses the Lord.” In this case the subject of the verbs is “the wicked man” mentioned in the previous line, and “the one who robs others” is the object of the verb בָּרַךְ (barakh), which is understood in its usual sense of “bless.”

[89:48]  ¹⁶ tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!”