Mazmur 12:6

12:6 The Lord’s words are absolutely reliable. ¹ 

They are as untainted as silver purified in a furnace on the ground,

where it is thoroughly refined. ² 

Mazmur 19:8

19:8 The Lord’s precepts are fair ³ 

and make one joyful. ⁴ 

The Lord’s commands ⁵  are pure ⁶ 

and give insight for life. ⁷ 

Mazmur 119:75

119:75 I know, Lord, that your regulations ⁸  are just.

You disciplined me because of your faithful devotion to me. ⁹ 

Mazmur 119:128

119:128 For this reason I carefully follow all your precepts. ¹⁰ 

I hate all deceitful actions. ¹¹ 

Amsal 30:5

30:5 Every word of God is purified; ¹² 

he is like ¹³  a shield for those who take refuge in him. ¹⁴ 

Mikha 2:7

2:7 Does the family ¹⁵  of Jacob say, ¹⁶ 

‘The Lord’s patience ¹⁷  can’t be exhausted –

he would never do such things’? ¹⁸ 

To be sure, my commands bring a reward

for those who obey them, ¹⁹ 

Roma 7:12

7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

[12:6]  ¹ tn Heb “the words of the Lord are pure words,” i.e., untainted by falsehood or deception (in contrast to the flattery of the evildoers, v. 2).

[12:6]  ² tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.

[19:8]  ³ tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.

[19:8]  ⁴ tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.

[19:8]  ⁵ tn Heb “command.” The singular here refers to the law as a whole.

[19:8]  ⁶ tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.

[19:8]  ⁷ tn Heb [they] enlighten [the] eyes.

[119:75]  ⁸ tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.

[119:75]  ⁹ tn Heb “and [in] faithfulness you afflicted me.”

[119:128]  ¹⁰ tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.

[119:128]  ¹¹ tn Heb “every false path.”

[30:5]  ¹² sn The text here uses an implied comparison (a figure of speech known as hypocatastasis): It compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6). The point is that God’s word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of this point – it is safe to trust the Lord.

[30:5]  ¹³ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[30:5]  ¹⁴ sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor – God protects. “Take refuge” is another implied comparison (hypocatastasis) – God provides spiritual rest and security for those who put their trust in him.

[2:7]  ¹⁵ tn Heb “house” (so many English versions); CEV “descendants.’

[2:7]  ¹⁶ tc The MT has אָמוּר (’amur), an otherwise unattested passive participle, which is better emended to אָמוֹר (’amor), an infinitive absolute functioning as a finite verb (see BDB 55 s.v. אָמַר).

[2:7]  ¹⁷ tn The Hebrew word רוּחַ (ruach) often means “Spirit” when used of the Lord, but here it seems to have an abstract sense, “patience.” See BDB 925 s.v. 3.d.

[2:7]  ¹⁸ tn Heb “Has the patience of the Lord run short? Or are these his deeds?” The rhetorical questions expect the answer, “No, of course not.” The people contest the prophet’s claims that the Lord’s judgment is falling on the nation.

[2:7]  ¹⁹ tn Heb “Do not my words accomplish good for the one who walks uprightly?” The rhetorical question expects the answer, “Of course they do!” The Lord begins his response to the claim of the house of Jacob that they are immune to judgment (see v. 7a). He points out that the godly are indeed rewarded, but then he goes on to show that those in the house of Jacob are not godly and can expect divine judgment, not blessing (vv. 8-11). Some emend “my words” to “his words.” In this case, v. 7b is a continuation of the immediately preceding quotation. The people, thinking they are godly, confidently ask, “Do not his [God’s] words accomplish good for the one who walks uprightly?”