Mazmur 6:5

6:5 For no one remembers you in the realm of death, ¹ 

In Sheol who gives you thanks? ² 

Mazmur 23:2

23:2 He takes me to lush pastures, ³ 

he leads me to refreshing water. ⁴ 

Mazmur 47:4

47:4 He picked out for us a special land ⁵ 

to be a source of pride for ⁶  Jacob, ⁷  whom he loves. ⁸  (Selah)

Mazmur 63:4

63:4 For this reason ⁹  I will praise you while I live;

in your name I will lift up my hands. ¹⁰ 

Mazmur 68:19

68:19 The Lord deserves praise! ¹¹ 

Day after day ¹²  he carries our burden,

the God who delivers us. (Selah)

Mazmur 78:7

78:7 Then they will place their confidence in God.

They will not forget the works of God,

and they will obey ¹³  his commands.

Mazmur 89:13

89:13 Your arm is powerful,

your hand strong,

your right hand ¹⁴  victorious. ¹⁵ 

Mazmur 89:16

89:16 They rejoice in your name all day long,

and are vindicated ¹⁶  by your justice.

Mazmur 92:15

92:15 So they proclaim that the Lord, my protector,

is just and never unfair. ¹⁷ 

Mazmur 97:12

97:12 You godly ones, rejoice in the Lord!

Give thanks to his holy name. ¹⁸ 

Mazmur 106:8

106:8 Yet he delivered them for the sake of his reputation, ¹⁹ 

that he might reveal his power.

Mazmur 118:15

118:15 They celebrate deliverance in the tents of the godly. ²⁰ 

The Lord’s right hand conquers, ²¹ 

Mazmur 138:6

138:6 Though the Lord is exalted, he takes note of the lowly,

and recognizes the proud from far away.

Mazmur 139:14

139:14 I will give you thanks because your deeds are awesome and amazing. ²² 

You knew me thoroughly; ²³ 

Mazmur 143:11

143:11 O Lord, for the sake of your reputation, ²⁴  revive me! ²⁵ 

Because of your justice, rescue me from trouble! ²⁶ 

Mazmur 150:1

Psalm 150 ²⁷ 

150:1 Praise the Lord!

Praise God in his sanctuary!

Praise him in the sky, which testifies to his strength! ²⁸ 

[6:5]  ¹ tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.

[6:5]  ² tn The rhetorical question anticipates the answer, “no one.”

[6:5]  sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!

[23:2]  ³ tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseniy) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.

[23:2]  ⁴ tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (deshe’) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (mÿnukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents) but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).

[23:2]  sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.

[47:4]  ⁵ tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).

[47:4]  ⁶ tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.

[47:4]  ⁷ tn That is, Israel.

[47:4]  ⁸ sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.

[63:4]  ⁹ tn Or perhaps “then.”

[63:4]  ¹⁰ sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).

[68:19]  ¹¹ tn Heb “blessed [be] the Lord.”

[68:19]  ¹² tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.

[78:7]  ¹³ tn Heb “keep.”

[89:13]  ¹⁴ sn The Lord’s arm, hand, and right hand all symbolize his activities, especially his exploits in war.

[89:13]  ¹⁵ tn Heb “is lifted up.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:42; 118:16).

[89:16]  ¹⁶ tn Heb “are lifted up.”

[92:15]  ¹⁷ tn Heb “so that [they] proclaim that upright [is] the Lord, my rocky summit, and there is no injustice in him.”

[97:12]  ¹⁸ tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 30:4. The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.

[106:8]  ¹⁹ tn Heb “his name,” which here stands metonymically for God’s reputation.

[118:15]  ²⁰ tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”

[118:15]  ²¹ tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).

[139:14]  ²² tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (pala’) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (pala’; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים, the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (nifla’ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).

[139:14]  ²³ tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.

[143:11]  ²⁴ tn Heb “name,” which here stands metonymically for God’s reputation.

[143:11]  ²⁵ tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.

[143:11]  ²⁶ tn Heb “by your justice bring out my life from trouble.”

[150:1]  ²⁷ sn Psalm 150. The Psalter concludes with a resounding call for praise from everything that has breath.

[150:1]  ²⁸ tn Heb “the sky of his strength.”