A thanksgiving psalm.
100:1 Shout out praises to the Lord, all the earth!
Enter his presence with joyful singing!
100:3 Acknowledge that the Lord is God!
He made us and we belong to him; 3
we are his people, the sheep of his pasture.
100:4 Enter his gates with thanksgiving,
and his courts with praise!
Give him thanks!
Praise his name!
100:5 For the Lord is good.
His loyal love endures, 4
and he is faithful through all generations. 5
91:2 I say this about the Lord, my shelter and my stronghold,
my God in whom I trust –
and from the destructive plague.
you will find safety under his wings.
His faithfulness is like a shield or a protective wall. 14
2 tn Or “serve.”
3 tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.
4 tn Or “is forever.”
5 tn Heb “and to a generation and a generation [is] his faithfulness.”
6 sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.
7 tn Heb “[O] one who lives.”
8 tn Traditionally “the Most High.”
10 sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.
11 tn The word refers specifically to a fowler (or hunter of birds).
13 tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).
14 tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”