³ tn Or “praise.” The antithetical parallelism between “rebuke” (גַּעֲרַת, gaʿarat) and “song” (שִׁיר, shir) suggests that the latter is figurative (metonymy of association) for praise/flattery which is “music” to the ears: “praise of fools” (NEB, NJPS) and “flattery of fools” (Douay). However, the collocation of “song” (שִׁיר) in 7:5 with “laughter” (שְׂחֹק, s^ekhoq) in 7:6 suggests simply frivolous merrymaking: “song of fools” (KJV, NASB, NIV, ASV, RSV, NRSV).

¹ tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (epēnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB).

² tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

³ tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.

¹ tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”

² sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

³ tn Heb “I will make you into a name and praise among all the peoples of the earth.” Here the word “name” carries the nuance of “good reputation.”

¹ sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God.

³ sn The literary unity of 6:4-10 and boundaries of his praise are indicated by the repetition of the phrase אֲיֻמָּה כַּנִּדְגָּלוֹת (ʾayummah kannid^egalot, “majestic as bannered armies/stars in procession…”) in 6:4 and 6:10 which creates an inclusion. His praise includes his own personal statements (6:4-9a) as well as his report of the praise given to her by the maidens, queens, and concubines (6:9b-10). His praise indicates that he had forgiven any ingratitude on her part.

³ tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (b^erakhah) “blessing” means “praise.”

¹ sn Psalm 148. The psalmist calls upon all creation to praise the Lord, for he is the creator and sovereign king of the world.

¹ sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.

¹ sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).

¹ sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.

¹ sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.

³ tn Heb “were not praised,” that is, in wedding songs. The young men died in masses, leaving no husbands for the young women.

² tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.

¹ tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.

¹ tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.

¹ tn Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.