Mazmur 41:13

41:13 The Lord God of Israel deserves praise ¹ 

in the future and forevermore! ² 

We agree! We agree! ³ 

Mazmur 68:35

68:35 You are awe-inspiring, O God, as you emerge from your holy temple! ⁴ 

It is the God of Israel ⁵  who gives the people power and strength.

God deserves praise! ⁶ 

Mazmur 106:48

106:48 The Lord God of Israel deserves praise, ⁷ 

in the future and forevermore. ⁸ 

Let all the people say, “We agree! ⁹  Praise the Lord!” ¹⁰ 

Mazmur 106:1

Psalm 106 ¹¹ 

106:1 Praise the Lord!

Give thanks to the Lord, for he is good,

and his loyal love endures! ¹² 

Mazmur 29:10

29:10 The Lord sits enthroned over the engulfing waters, ¹³ 

the Lord sits enthroned ¹⁴  as the eternal king.

Mazmur 29:1

Psalm 29 ¹⁵ 

A psalm of David.

29:1 Acknowledge the Lord, you heavenly beings, ¹⁶ 

acknowledge the Lord’s majesty and power! ¹⁷ 

[41:13]  ¹ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[41:13]  ² tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

[41:13]  ³ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.

[68:35]  ⁴ tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).

[68:35]  ⁵ tn Heb “the God of Israel, he.”

[68:35]  ⁶ tn Heb “blessed [be] God.”

[106:48]  ⁷ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[106:48]  ⁸ tn Heb “from everlasting to everlasting.”

[106:48]  ⁹ tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”

[106:48]  ¹⁰ sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).

[106:1]  ¹¹ sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.

[106:1]  ¹² tn Heb “for forever [is] his loyal love.”

[29:10]  ¹³ tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.

[29:10]  ¹⁴ tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.

[29:1]  ¹⁵ sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.

[29:1]  ¹⁶ tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.

[29:1]  tn The phrase בְּנֵי אֵלִים (bÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.

[29:1]  ¹⁷ tn Or “ascribe to the Lord glory and strength.”