13:7 They transported the ark on a new cart from the house of Abinadab; Uzzah and Ahio were guiding the cart, 13:8 while David and all Israel were energetically 1 celebrating before God, singing and playing various stringed instruments, 2 tambourines, cymbals, and trumpets.
42:4 I will remember and weep! 3
For I was once walking along with the great throng to the temple of God,
shouting and giving thanks along with the crowd as we celebrated the holy festival. 4
95:1 Come! Let’s sing for joy to the Lord!
Let’s shout out praises to our protector who delivers us! 6
95:2 Let’s enter his presence 7 with thanksgiving!
Let’s shout out to him in celebration! 8
150:3 Praise him with the blast of the horn!
Praise him with the lyre and the harp!
150:4 Praise him with the tambourine and with dancing!
Praise him with stringed instruments and the flute!
150:5 Praise him with loud cymbals!
Praise him with clanging cymbals!
1 tn Heb “with all strength.”
2 tn Heb “with songs and with zithers [meaning uncertain] and with harps.” Due to the collocation with “harps,” some type of stringed instrument is probably in view.
3 tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the
4 tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.
5 sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.
6 tn Heb “to the rocky summit of our deliverance.”
7 tn Heb “meet his face.”
8 tn Heb “with songs of joy.”