6:5 For no one remembers you in the realm of death, 1
In Sheol who gives you thanks? 2
26:7 to give you thanks, 3
and to tell about all your amazing deeds. 4
30:4 Sing to the Lord, you faithful followers 5 of his;
give thanks to his holy name. 6
97:12 You godly ones, rejoice in the Lord!
Give thanks to his holy name. 7
100:4 Enter his gates with thanksgiving,
and his courts with praise!
Give him thanks!
Praise his name!
105:1 Give thanks to the Lord!
Call on his name!
Make known his accomplishments among the nations!
Book 5
(Psalms 107-150)
107:1 Give thanks to the Lord, for he is good,
and his loyal love endures! 10
118:1 Give thanks to the Lord, for he is good
and his loyal love endures! 12
118:21 I will give you thanks, for you answered me,
and have become my deliverer.
118:29 Give thanks to the Lord, for he is good
and his loyal love endures! 13
119:7 I will give you sincere thanks, 14
when I learn your just regulations.
136:1 Give thanks to the Lord, for he is good,
for his loyal love endures. 16
136:2 Give thanks to the God of gods,
for his loyal love endures.
136:3 Give thanks to the Lord of lords,
for his loyal love endures,
136:26 Give thanks to the God of heaven,
for his loyal love endures!
139:14 I will give you thanks because your deeds are awesome and amazing. 17
You knew me thoroughly; 18
145:10 All he has made will give thanks to the Lord.
Your loyal followers will praise you.
For the music director; according to the al-tashcheth style; 20 a psalm of Asaph; a song.
75:1 We give thanks to you, O God! We give thanks!
You reveal your presence; 21
people tell about your amazing deeds.
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.
2 tn The rhetorical question anticipates the answer, “no one.”
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!
3 tn Heb “to cause to be heard the sound of thanksgiving.”
4 tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.
5 tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
6 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the
7 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the
8 sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.
9 sn Psalm 107. The psalmist praises God for his kindness to his exiled people.
10 tn Heb “for forever [is] his loyal love.”
11 sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.
12 tn Or “is forever.”
13 tn Or “is forever.”
14 tn Heb “I will give you thanks with an upright heart.”
15 sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”
16 tn Or “is forever.”
17 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”).
18 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.
19 sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.
20 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-59.
21 tn Heb “and near [is] your name.”