Mazmur 22:22-25

22:22 I will declare your name to my countrymen! ¹ 

In the middle of the assembly I will praise you!

22:23 You loyal followers of the Lord, ²  praise him!

All you descendants of Jacob, honor him!

All you descendants of Israel, stand in awe of him! ³ 

22:24 For he did not despise or detest the suffering ⁴  of the oppressed; ⁵ 

he did not ignore him; ⁶ 

when he cried out to him, he responded. ⁷ 

22:25 You are the reason I offer praise ⁸  in the great assembly;

I will fulfill my promises before the Lord’s loyal followers. ⁹ 

Mazmur 26:6-7

26:6 I maintain a pure lifestyle, ¹⁰ 

so I can appear before your altar, ¹¹  O Lord,

26:7 to give you thanks, ¹² 

and to tell about all your amazing deeds. ¹³ 

Mazmur 43:3-4

43:3 Reveal ¹⁴  your light ¹⁵  and your faithfulness!

They will lead me, ¹⁶ 

they will escort ¹⁷  me back to your holy hill, ¹⁸ 

and to the place where you live. ¹⁹ 

43:4 Then I will go ²⁰  to the altar of God,

to the God who gives me ecstatic joy, ²¹ 

so that I express my thanks to you, ²²  O God, my God, with a harp.

Mazmur 66:13-16

66:13 I will enter ²³  your temple with burnt sacrifices;

I will fulfill the vows I made to you,

66:14 which my lips uttered

and my mouth spoke when I was in trouble.

66:15 I will offer up to you fattened animals as burnt sacrifices,

along with the smell of sacrificial rams.

I will offer cattle and goats. (Selah)

66:16 Come! Listen, all you who are loyal to God! ²⁴ 

I will declare what he has done for me.

Mazmur 107:22

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ²⁵ 

Mazmur 116:17-19

116:17 I will present a thank offering to you,

and call on the name of the Lord.

116:18 I will fulfill my vows to the Lord

before all his people,

116:19 in the courts of the Lord’s temple,

in your midst, O Jerusalem.

Praise the Lord!

Mazmur 116:2

116:2 and listened to me. ²⁶ 

As long as I live, I will call to him when I need help. ²⁷ 

Mazmur 30:1

Psalm 30 ²⁸ 

A psalm – a song used at the dedication of the temple; ²⁹  by David.

30:1 I will praise you, O Lord, for you lifted me up, ³⁰ 

and did not allow my enemies to gloat ³¹  over me.

Yeremia 33:11

33:11 Once again there will be sounds ³²  of joy and gladness and the glad celebrations of brides and grooms. ³³  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ³⁴  For I, the Lord, affirm ³⁵  that I will restore the land to what it was ³⁶  in days of old.’ ³⁷ 

Ibrani 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 2:5

2:5 I designed ³⁸  royal gardens ³⁹  and parks ⁴⁰  for myself,

and I planted all kinds of fruit trees in them.

[22:22]  ¹ tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).

[22:23]  ² tn Heb “[you] fearers of the Lord.” See Ps 15:4.

[22:23]  ³ tn Heb “fear him.”

[22:24]  ⁴ tn Or “affliction”; or “need.”

[22:24]  ⁵ sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.

[22:24]  ⁶ tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).

[22:24]  ⁷ tn Heb “heard.”

[22:25]  ⁸ tn Heb “from with you [is] my praise.”

[22:25]  ⁹ tn Heb “my vows I will fulfill before those who fear him.” When asking the Lord for help, the psalmists would typically promise to praise the Lord publicly if he intervened and delivered them.

[26:6]  ¹⁰ tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.

[26:6]  ¹¹ tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.

[26:7]  ¹² tn Heb “to cause to be heard the sound of thanksgiving.”

[26:7]  ¹³ tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.

[43:3]  ¹⁴ tn Heb “send.”

[43:3]  ¹⁵ sn God’s deliverance is compared here to a light which will lead the psalmist back home to the Lord’s temple. Divine deliverance will in turn demonstrate the Lord’s faithfulness to his people.

[43:3]  ¹⁶ tn Or “may they lead me.” The prefixed verbal forms here and in the next line may be taken as jussives.

[43:3]  ¹⁷ tn Heb “bring.”

[43:3]  ¹⁸ sn In this context the Lord’s holy hill is Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 48:1; 87:1; Dan 9:16.

[43:3]  ¹⁹ tn Or “to your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord’s special dwelling place (see Pss 46:4; 84:1; 132:5, 7).

[43:4]  ²⁰ tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”

[43:4]  ²¹ tn Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[43:4]  ²² tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.

[66:13]  ²³ sn Here the psalmist switches to the singular; he speaks as the representative of the nation.

[66:16]  ²⁴ tn Heb “all of the fearers of God.”

[107:22]  ²⁵ tn Heb “and let them proclaim his works with a ringing cry.”

[116:2]  ²⁶ tn Heb “because he turned his ear to me.”

[116:2]  ²⁷ tn Heb “and in my days I will cry out.”

[30:1]  ²⁸ sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.

[30:1]  ²⁹ tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.

[30:1]  ³⁰ tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.

[30:1]  ³¹ tn Or “rejoice.”

[33:11]  ³² tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ³³ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ³⁴ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ³⁵ tn Heb “Oracle of the Lord.”

[33:11]  ³⁶ tn Or “I will restore the fortunes of the land.”

[33:11]  sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.

[33:11]  ³⁷ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[33:11]  sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

[2:5]  ³⁸ tn Heb “made.”

[2:5]  ³⁹ tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

[2:5]  ⁴⁰ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”