1:5 For this reason 1 the wicked cannot withstand 2 judgment, 3
nor can sinners join the assembly of the godly. 4
5:12 Certainly 5 you reward 6 the godly, 7 Lord.
Like a shield you protect 8 them 9 in your good favor. 10
33:1 You godly ones, shout for joy because of the Lord!
It is appropriate for the morally upright to offer him praise.
75:10 God says, 12
“I will bring down all the power of the wicked;
the godly will be victorious.” 13
112:4 In the darkness a light 14 shines for the godly,
for each one who is merciful, compassionate, and just. 15
149:1 Praise the Lord!
Sing to the Lord a new song!
Praise him in the assembly of the godly! 17
149:5 Let the godly rejoice because of their vindication! 18
Let them shout for joy upon their beds! 19
1 tn Or “Therefore.”
2 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
3 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
4 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
5 tn Or “For.”
6 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
7 tn Or “innocent.” The singular form is used here in a collective or representative sense.
8 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
9 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
10 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
11 sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.
12 tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.
13 tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).
14 tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.
15 tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.
16 sn Psalm 149. The psalmist calls upon God’s people to praise him because he is just and avenges them.
17 tn Heb “his praise in the assembly of the godly ones.”
18 tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the
19 tn The significance of the reference to “beds” is unclear. Perhaps the point is that they should rejoice at all times, even when falling asleep or awaking.