29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 1 Then she stopped having children.
Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. 3
34:1 I will praise 4 the Lord at all times;
my mouth will continually praise him. 5
34:2 I will boast 6 in the Lord;
let the oppressed hear and rejoice! 7
34:3 Magnify the Lord with me!
Let’s praise 8 his name together!
By David.
103:1 Praise the Lord, O my soul!
With all that is within me, praise 10 his holy name!
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 11
By David.
103:1 Praise the Lord, O my soul!
With all that is within me, praise 13 his holy name!
For the music director, to be accompanied by wind instruments; 15 a psalm of David.
5:1 Listen to what I say, 16 Lord!
Carefully consider my complaint! 17
5:2 Pay attention to my cry for help,
my king and my God,
for I am praying to you!
1:3 He is like 18 a tree planted by flowing streams; 19
it 20 yields 21 its fruit at the proper time, 22
and its leaves never fall off. 23
He succeeds in everything he attempts. 24
1 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.
2 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
3 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”
4 tn Heb “bless.”
5 tn Heb “continually [will] his praise [be] in my mouth.”
6 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.
7 tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).
8 tn Or “exalt.”
9 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
10 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
11 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the
12 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
13 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
14 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
15 tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
16 tn Heb “my words.”
17 tn Or “sighing.” The word occurs only here and in Ps 39:3.
18 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
19 tn Heb “channels of water.”
20 tn Heb “which.”
21 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
22 tn Heb “in its season.”
23 tn Or “fade”; “wither.”
24 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”