41:13 The Lord God of Israel deserves praise 1
in the future and forevermore! 2
We agree! We agree! 3
72:18 The Lord God, the God of Israel, deserves praise! 4
He alone accomplishes amazing things! 5
72:19 His glorious name deserves praise 6 forevermore!
May his majestic splendor 7 fill the whole earth!
We agree! We agree! 8
89:52 9 The Lord deserves praise 10 forevermore!
We agree! We agree! 11
A well-written song 13 by Ethan the Ezrachite.
89:1 I will sing continually 14 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 15
29:10 The Lord sits enthroned over the engulfing waters, 16
the Lord sits enthroned 17 as the eternal king.
A psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 19
acknowledge the Lord’s majesty and power! 20
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 21 whether principalities or powers – all things were created through him and for him.
1 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
2 tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.
3 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.
4 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
5 tn Heb “[the] one who does amazing things by himself.”
6 tn Heb “[be] blessed.”
7 tn Or “glory.”
8 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
9 sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).
10 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
11 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”
12 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.
13 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.
14 tn Or “forever.”
15 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
16 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
17 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
18 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
19 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.
20 tn Or “ascribe to the
21 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.