Mazmur 9:16

9:16 The Lord revealed himself;

he accomplished justice;

the wicked were ensnared by their own actions. ¹  (Higgaion. ²  Selah)

Mazmur 58:11

58:11 Then ³  observers ⁴  will say,

“Yes indeed, the godly are rewarded! ⁵ 

Yes indeed, there is a God who judges ⁶  in the earth!”

Mazmur 83:17-18

83:17 May they be humiliated and continually terrified! ⁷ 

May they die in shame! ⁸ 

83:18 Then they will know ⁹  that you alone are the Lord, ¹⁰ 

the sovereign king ¹¹  over all the earth.

Keluaran 6:7

6:7 I will take you to myself for a people, and I will be your God. ¹²  Then you will know that I am the Lord your God, who brought you out from your enslavement to ¹³  the Egyptians.

Keluaran 7:5

7:5 Then ¹⁴  the Egyptians will know that I am the Lord, when I extend my hand ¹⁵  over Egypt and bring the Israelites out from among them.

Yehezkiel 36:23

36:23 I will magnify ¹⁶  my great name that has been profaned among the nations, that you have profaned among them. The nations will know that I am the Lord, declares the sovereign Lord, when I magnify myself among you in their sight.

Yehezkiel 39:21-22

39:21 “I will display my majesty ¹⁷  among the nations. All the nations will witness the judgment I have executed, and the power I have exhibited ¹⁸  among them. 39:22 Then the house of Israel will know that I am the Lord their God, from that day forward.

[9:16]  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).

[9:16]  ² tn This is probably a technical musical term.

[58:11]  ³ tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.

[58:11]  ⁴ tn Heb “man.” The singular is representative here.

[58:11]  ⁵ tn Heb “surely [there] is fruit for the godly.”

[58:11]  ⁶ tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.

[83:17]  ⁷ tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (’adey-’ad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.

[83:17]  ⁸ tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.

[83:18]  ⁹ tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ¹⁰ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ¹¹ tn Traditionally “the Most High.”

[6:7]  ¹² sn These covenant promises are being reiterated here because they are about to be fulfilled. They are addressed to the nation, not individuals, as the plural suffixes show. Yahweh was their God already, because they had been praying to him and he is acting on their behalf. When they enter into covenant with God at Sinai, then he will be the God of Israel in a new way (19:4-6; cf. Gen 17:7-8; 28:20-22; Lev 26:11-12; Jer 24:7; Ezek 11:17-20).

[6:7]  ¹³ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[7:5]  ¹⁴ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

[7:5]  sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.

[7:5]  ¹⁵ sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

[36:23]  ¹⁶ tn Or “sanctify,” Heb “make holy.”

[39:21]  ¹⁷ tn Or “my glory.”

[39:21]  ¹⁸ tn Heb “my hand which I have placed.”