5:7 But as for me, 1 because of your great faithfulness I will enter your house; 2
I will bow down toward your holy temple as I worship you. 3
For the music director; a psalm of David.
21:1 O Lord, the king rejoices in the strength you give; 5
he takes great delight in the deliverance you provide. 6
22:25 You are the reason I offer praise 7 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 8
31:19 How great is your favor, 9
which you store up for your loyal followers! 10
In plain sight of everyone you bestow it on those who take shelter 11 in you. 12
40:9 I have told the great assembly 13 about your justice. 14
Look! I spare no words! 15
O Lord, you know this is true.
A song, a psalm by the Korahites.
48:1 The Lord is great and certainly worthy of praise
in the city of our God, 17 his holy hill.
52:7 “Look, here is the man who would not make 18 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 19
69:13 O Lord, may you hear my prayer and be favorably disposed to me! 20
O God, because of your great loyal love,
answer me with your faithful deliverance! 21
71:19 Your justice, O God, extends to the skies above; 22
you have done great things. 23
O God, who can compare to you? 24
For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.
76:1 God has revealed himself in Judah; 26
in Israel his reputation 27 is great.
107:26 They 28 reached up to the sky,
then dropped into the depths.
The sailors’ strength 29 left them 30 because the danger was so great. 31
126:2 At that time we laughed loudly
and shouted for joy. 32
At that time the nations said, 33
“The Lord has accomplished great things for these people.”
1 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
2 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
3 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
4 sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
5 tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).
6 tn Heb “and in your deliverance, how greatly he rejoices.”
7 tn Heb “from with you [is] my praise.”
8 tn Heb “my vows I will fulfill before those who fear him.” When asking the
9 tn Or “How abundant are your blessings!”
10 tn Heb “for those who fear you.”
11 tn “Taking shelter” in the
12 tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”
13 sn The great assembly is also mentioned in Pss 22:25 and 35:18.
14 tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the
15 tn Heb “Look! My lips I do not restrain.”
16 sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.
17 sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).
18 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
19 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
20 tn Heb “as for me, [may] my prayer be to you, O
21 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”
22 tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.
sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.
23 tn Heb “you who have done great things.”
24 tn Or “Who is like you?”
25 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
26 tn Or “God is known in Judah.”
27 tn Heb “name,” which here stands metonymically for God’s reputation.
28 tn That is, the waves (see v. 25).
29 tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).
30 tn Or “melted.”
31 tn Heb “from danger.”
32 tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”
33 tn Heb “they said among the nations.”