Discovery BoxPsalms 9:16 
Context9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 1 (Higgaion. 2 Selah)
Psalms 36:6
Context36:6 Your justice is like the highest mountains, 3
your fairness like the deepest sea;
you preserve 4 mankind and the animal kingdom. 5
Psalms 67:4
Context67:4 Let foreigners 6 rejoice and celebrate!
For you execute justice among the nations,
and govern the people living on earth. 7 (Selah)
Psalms 71:15-16
Context71:15 I will tell about your justice,
and all day long proclaim your salvation, 8
though I cannot fathom its full extent. 9
71:16 I will come and tell about 10 the mighty acts of the sovereign Lord.
I will proclaim your justice – yours alone.
Psalms 98:2
Context98:2 The Lord demonstrates his power to deliver; 11
in the sight of the nations he reveals his justice.
Psalms 101:1
ContextA psalm of David.
101:1 I will sing about loyalty and justice!
To you, O Lord, I will sing praises!
Psalms 143:11
Context143:11 O Lord, for the sake of your reputation, 13 revive me! 14
Because of your justice, rescue me from trouble! 15
1 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).
2 tn This is probably a technical musical term.
3 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
4 tn Or “deliver.”
5 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
6 tn Or “peoples.”
7 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).
8 tn Heb “my mouth declares your vindication, all the day your deliverance.”
9 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
10 tn Heb “I will come with.”
11 tn Heb “makes known his deliverance.”
12 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.
13 tn Heb “name,” which here stands metonymically for God’s reputation.
14 tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.
15 tn Heb “by your justice bring out my life from trouble.”
