18:49 So I will give you thanks before the nations, 9 O Lord!
I will sing praises to you! 10
By David.
103:1 Praise the Lord, O my soul!
With all that is within me, praise 12 his holy name!
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 13
115:1 Not to us, O Lord, not to us!
But to your name bring honor, 15
for the sake of your loyal love and faithfulness. 16
145:7 They will talk about the fame of your great kindness, 17
and sing about your justice. 18
1 tn Heb “from the seed of.”
2 tn Heb “hand.”
3 tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).
4 sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.
5 sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).
6 tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”
5 tn Heb “were cut off from before.”
6 tn Heb “how the waters descending from above stood still.”
7 sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the
8 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “
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
13 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.
14 tn Or “give glory.”
15 sn The psalmist asks the
15 tn Heb “the fame of the greatness of your goodness.”
16 tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”
17 tn “Helem” is probably the same individual as “Heldai” in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [2 Sam 23:29] and “Heldai” [1 Chr 27:15]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).
18 tn Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” (חֵן, khen); that is, “Hen” is a nickname for Josiah – “the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).
19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
20 tc Some important Western
21 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
21 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
22 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
23 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
24 tn Or “your gifts to the needy.”
25 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).