Mazmur 5:6

5:6 You destroy ¹  liars; ² 

the Lord despises ³  violent and deceitful people. ⁴ 

Mazmur 35:23

35:23 Rouse yourself, wake up ⁵  and vindicate me! ⁶ 

My God and Lord, defend my just cause! ⁷ 

Mazmur 44:23

44:23 Rouse yourself! Why do you sleep, O Lord?

Wake up! ⁸  Do not reject us forever!

Yesaya 51:9

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ⁹ 

Wake up as in former times, as in antiquity!

Did you not smash ¹⁰  the Proud One? ¹¹ 

Did you not ¹²  wound the sea monster? ¹³ 

[5:6]  ¹ tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.

[5:6]  ² tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.

[5:6]  ³ tn The imperfect verbal form highlights the Lord’s characteristic attitude toward such individuals.

[5:6]  ⁴ tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.

[35:23]  ⁵ sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.

[35:23]  ⁶ tn Heb “for my justice.”

[35:23]  ⁷ tn Heb “for my cause.”

[44:23]  ⁸ sn Wake up! See Ps 35:23.

[51:9]  ⁹ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ¹⁰ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ¹¹ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ¹² tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ¹³ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.