Amos 9:4

9:4 Even when their enemies drive them into captivity, ¹ 

from there ²  I will command the sword to kill them.

I will not let them out of my sight;

they will experience disaster, not prosperity.” ³ 

Mazmur 11:4-6

11:4 The Lord is in his holy temple; ⁴ 

the Lord’s throne is in heaven. ⁵ 

His eyes ⁶  watch; ⁷ 

his eyes ⁸  examine ⁹  all people. ¹⁰ 

11:5 The Lord approves of ¹¹  the godly, ¹² 

but he ¹³  hates ¹⁴  the wicked and those who love to do violence. ¹⁵ 

11:6 May the Lord rain down ¹⁶  burning coals ¹⁷  and brimstone ¹⁸  on the wicked!

A whirlwind is what they deserve! ¹⁹ 

Amsal 5:21

5:21 For the ways of a person ²⁰  are in front of the Lord’s eyes,

and the Lord ²¹  weighs ²²  all that person’s ²³  paths.

Amsal 15:3

15:3 The eyes of the Lord ²⁴  are in every place,

keeping watch ²⁵  on those who are evil and those who are good.

Yeremia 44:27

44:27 I will indeed ²⁶  see to it that disaster, not prosperity, happens to them. ²⁷  All the people of Judah who are in the land of Egypt will die in war or from starvation until not one of them is left.

[9:4]  ¹ tn Heb “Even if they go into captivity before their enemies.”

[9:4]  ² tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).

[9:4]  ³ tn Heb “I will set my eye on them for disaster, not good.”

[11:4]  ⁴ tn Because of the royal imagery involved here, one could translate “lofty palace.” The Lord’s heavenly temple is in view here (see Mic 1:2-4).

[11:4]  ⁵ sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.

[11:4]  ⁶ sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.

[11:4]  ⁷ tn The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.

[11:4]  ⁸ tn Heb “eyelids.”

[11:4]  ⁹ tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.

[11:4]  ¹⁰ tn Heb “test the sons of men.”

[11:5]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.

[11:6]  ¹⁶ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

[11:6]  ¹⁷ tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.

[11:6]  ¹⁸ sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.

[11:6]  ¹⁹ tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).

[5:21]  ²⁰ tn Heb “man.”

[5:21]  ²¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[5:21]  ²² tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the Lord, they become straight or right. It could be translated “weighs” since it is a denominative from the noun for “balance, scale”; the Lord weighs or examines the actions.

[5:21]  ²³ tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.

[15:3]  ²⁴ sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.

[15:3]  ²⁵ tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.

[44:27]  ²⁶ tn Heb “Behold I.” For the use of this particle see the translator’s note on 1:6. Here it announces the reality of a fact.

[44:27]  ²⁷ tn Heb “Behold, I am watching over them for evil/disaster/harm not for good/prosperity/ blessing.” See a parallel usage in 31:28.