Psalms 5:5

5:5 Arrogant people cannot stand in your presence; ¹ 

you hate ²  all who behave wickedly. ³ 

Psalms 58:9

58:9 Before the kindling is even placed under your pots, ⁴ 

he ⁵  will sweep it away along with both the raw and cooked meat. ⁶ 

Psalms 90:2

90:2 Even before the mountains came into existence, ⁷ 

or you brought the world into being, ⁸ 

you were the eternal God. ⁹ 

[5:5]  ¹ tn Heb “before your eyes.”

[5:5]  ² 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]  ³ tn Heb “all the workers of wickedness.”

[58:9]  ⁴ tn Heb “before your pots perceive thorns.”

[58:9]  ⁵ tn Apparently God (v. 6) is the subject of the verb here.

[58:9]  ⁶ tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.

[90:2]  ⁷ tn Heb “were born.”

[90:2]  ⁸ tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.

[90:2]  ⁹ tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).