A psalm of praise, by David.
145:1 I will extol you, my God, O king!
I will praise your name continually! 2
145:2 Every day I will praise you!
I will praise your name continually! 3
145:5 I will focus on your honor and majestic splendor,
and your amazing deeds! 4
30:12 So now 5 my heart 6 will sing to you and not be silent;
O Lord my God, I will always 7 give thanks to you.
51:15 O Lord, give me the words! 8
Then my mouth will praise you. 9
71:8 I praise you constantly
and speak of your splendor all day long. 10
71:15 I will tell about your justice,
and all day long proclaim your salvation, 11
though I cannot fathom its full extent. 12
71:23 My lips will shout for joy! Yes, 13 I will sing your praises!
I will praise you when you rescue me! 14
71:24 All day long my tongue will also tell about your justice,
for those who want to harm me 15 will be embarrassed and ashamed. 16
A well-written song 18 by Ethan the Ezrachite.
89:1 I will sing continually 19 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 20
1 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
2 tn Or, hyperbolically, “forever.”
3 tn Or, hyperbolically, “forever.”
4 tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”
5 tn Heb “so that”; or “in order that.”
6 tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
7 tn Or “forever.”
8 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.
9 tn Heb “and my mouth will declare your praise.”
10 tn Heb “my mouth is filled [with] your praise, all the day [with] your splendor.”
11 tn Heb “my mouth declares your vindication, all the day your deliverance.”
12 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
13 tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.
14 tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.
15 tn Heb “those who seek my harm.”
16 tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.
17 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
18 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
19 tn Or “forever.”
20 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”