2 Samuel 22:50

22:50 So I will give you thanks, O Lord, before the nations! ¹ 

I will sing praises to you. ² 

Mazmur 7:1

Psalm 7 ³ 

A musical composition ⁴  by David, which he sang to the Lord concerning ⁵  a Benjaminite named Cush. ⁶ 

7:1 O Lord my God, in you I have taken shelter. ⁷ 

Deliver me from all who chase me! Rescue me!

Mazmur 30:5

30:5 For his anger lasts only a brief moment,

and his good favor restores one’s life. ⁸ 

One may experience sorrow during the night,

but joy arrives in the morning. ⁹ 

Mazmur 66:2

66:2 Sing praises about the majesty of his reputation! ¹⁰ 

Give him the honor he deserves! ¹¹ 

[22:50]  ¹ sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God’s chosen king was to testify to the nations of God’s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85.

[22:50]  ² tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).

[7:1]  ³ sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.

[7:1]  ⁴ tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.

[7:1]  ⁵ tn Or “on account of.”

[7:1]  ⁶ sn Apparently this individual named Cush was one of David’s enemies.

[7:1]  ⁷ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[30:5]  ⁸ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ⁹ tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[66:2]  ¹⁰ tn Heb “his name,” which here stands metonymically for God’s reputation.

[66:2]  ¹¹ tn Heb “make honorable his praise.”