Mazmur 10:5

10:5 He is secure at all times. ¹ 

He has no regard for your commands; ² 

he disdains all his enemies. ³ 

Mazmur 92:4-6

92:4 For you, O Lord, have made me happy by your work.

I will sing for joy because of what you have done. ⁴ 

92:5 How great are your works, O Lord!

Your plans are very intricate! ⁵ 

92:6 The spiritually insensitive do not recognize this;

the fool does not understand this. ⁶ 

Mazmur 104:24

104:24 How many living things you have made, O Lord! ⁷ 

You have exhibited great skill in making all of them; ⁸ 

the earth is full of the living things you have made.

Mazmur 111:2-4

111:2 The Lord’s deeds are great,

eagerly awaited ⁹  by all who desire them.

111:3 His work is majestic and glorious, ¹⁰ 

and his faithfulness endures ¹¹  forever.

111:4 He does ¹²  amazing things that will be remembered; ¹³ 

the Lord is merciful and compassionate.

Ayub 34:26-27

34:26 He strikes them for their wickedness, ¹⁴ 

in a place where people can see, ¹⁵ 

34:27 because they have turned away from following him,

and have not understood ¹⁶  any of his ways,

Yesaya 5:12

5:12 They have stringed instruments, ¹⁷  tambourines, flutes,

and wine at their parties.

So they do not recognize what the Lord is doing,

they do not perceive what he is bringing about. ¹⁸ 

Yesaya 22:11

22:11 You made a reservoir between the two walls

for the water of the old pool –

but you did not trust in ¹⁹  the one who made it; ²⁰ 

you did not depend on ²¹  the one who formed it long ago!

Yesaya 26:9-11

26:9 I ²²  look for ²³  you during the night,

my spirit within me seeks you at dawn,

for when your judgments come upon the earth,

those who live in the world learn about justice. ²⁴ 

26:10 If the wicked are shown mercy,

they do not learn about justice. ²⁵ 

Even in a land where right is rewarded, they act unjustly; ²⁶ 

they do not see the Lord’s majesty revealed.

26:11 O Lord, you are ready to act, ²⁷ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ²⁸ 

yes, fire will consume your enemies. ²⁹ 

Hosea 14:9

Concluding Exhortation

14:9 Who is wise?

Let him discern ³⁰  these things!

Who is discerning?

Let him understand them!

For the ways of the Lord are right;

the godly walk in them,

but in them the rebellious stumble.

Yohanes 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ³¹  had performed ³²  so many miraculous signs before them, they still refused to believe in him,

Roma 1:20

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ³³  are without excuse.

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ³⁴  God gave them over to a depraved mind, to do what should not be done. ³⁵ 

[10:5]  ¹ tn Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”

[10:5]  ² tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishÿfatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.

[10:5]  ³ tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.

[92:4]  ⁴ tn Heb “the works of your hands.”

[92:5]  ⁵ tn Heb “very deep [are] your thoughts.” God’s “thoughts” refer here to his moral design of the world, as outlined in vv. 6-15.

[92:6]  ⁶ tn Heb “the brutish man does not know, and the fool does not understand this.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 49:10; 73:22; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).

[104:24]  ⁷ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

[104:24]  ⁸ tn Heb “all of them with wisdom you have made.”

[111:2]  ⁹ tn Heb “sought out.”

[111:3]  ¹⁰ tn For other uses of the Hebrew phrase וְהָדָר-הוֹד (hod-vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 21:5; 96:6; 104:1.

[111:3]  ¹¹ tn Or “stands.”

[111:4]  ¹² tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).

[111:4]  ¹³ tn Heb “a memorial he had made for his amazing deeds.”

[34:26]  ¹⁴ tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.

[34:26]  ¹⁵ tn The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.

[34:27]  ¹⁶ tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence” – i.e., successful with God.

[5:12]  ¹⁷ tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).

[5:12]  ¹⁸ tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).

[22:11]  ¹⁹ tn Heb “look at”; NAB, NRSV “did not look to.”

[22:11]  ²⁰ tn The antecedent of the third feminine singular suffix here and in the next line is unclear. The closest feminine noun is “pool” in the first half of the verse. Perhaps this “old pool” symbolizes the entire city, which had prospered because of God’s provision and protection through the years.

[22:11]  ²¹ tn Heb “did not see.”

[26:9]  ²² tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).

[26:9]  ²³ tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).

[26:9]  ²⁴ tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

[26:10]  ²⁵ tn As in verse 9b, the translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “they do not learn to live in a righteous manner.”

[26:10]  ²⁶ tn Heb “in a land of uprightness they act unjustly”; NRSV “they deal perversely.”

[26:11]  ²⁷ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ²⁸ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ²⁹ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[14:9]  ³⁰ tn The shortened form of the prefix-conjugation verb וְיָבֵן (vÿyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see IBHS 568-70 §34.3.

[12:37]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ³² tn Or “done.”

[1:20]  ³³ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:28]  ³⁴ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ³⁵ tn Grk “the things that are improper.”