Psalms 14:7

14:7 I wish the deliverance ¹  of Israel would come from Zion!

When the Lord restores the well-being of his people, ² 

may Jacob rejoice, ³ 

may Israel be happy! ⁴ 

Psalms 30:12

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.

Psalms 72:18-19

72:18 The Lord God, the God of Israel, deserves praise! ⁸ 

He alone accomplishes amazing things! ⁹ 

72:19 His glorious name deserves praise ¹⁰  forevermore!

May his majestic splendor ¹¹  fill the whole earth!

We agree! We agree! ¹² 

Psalms 138:4

138:4 Let all the kings of the earth give thanks ¹³  to you, O Lord,

when they hear the words you speak. ¹⁴ 

Psalms 138:2

138:2 I will bow down toward your holy temple,

and give thanks to your name,

because of your loyal love and faithfulness,

for you have exalted your promise above the entire sky. ¹⁵ 

Psalms 22:1

Psalm 22 ¹⁶ 

For the music director; according to the tune “Morning Doe;” ¹⁷  a psalm of David.

22:1 My God, my God, why have you abandoned me? ¹⁸ 

I groan in prayer, but help seems far away. ¹⁹ 

Psalms 22:1

Psalm 22 ²⁰ 

For the music director; according to the tune “Morning Doe;” ²¹  a psalm of David.

22:1 My God, my God, why have you abandoned me? ²² 

I groan in prayer, but help seems far away. ²³ 

Romans 15:9

15:9 and thus the Gentiles glorify God for his mercy. ²⁴  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ²⁵ 

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ²⁶ 

Romans 6:13

6:13 and do not present your members to sin as instruments ²⁷  to be used for unrighteousness, ²⁸  but present yourselves to God as those who are alive from the dead and your members to God as instruments ²⁹  to be used for righteousness.

[14:7]  ¹ sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[14:7]  ² tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[14:7]  ³ tn The verb form is jussive.

[14:7]  ⁴ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[30:12]  ⁵ tn Heb “so that”; or “in order that.”

[30:12]  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.

[30:12]  ⁷ tn Or “forever.”

[72:18]  ⁸ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ⁹ tn Heb “[the] one who does amazing things by himself.”

[72:19]  ¹⁰ tn Heb “[be] blessed.”

[72:19]  ¹¹ tn Or “glory.”

[72:19]  ¹² 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.

[138:4]  ¹³ tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.

[138:4]  ¹⁴ tn Heb “the words of your mouth.”

[138:2]  ¹⁵ tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.

[22:1]  ¹⁶ sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.

[22:1]  ¹⁷ tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.

[22:1]  ¹⁸ sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).

[22:1]  ¹⁹ tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.

[22:1]  ²⁰ sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.

[22:1]  ²¹ tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.

[22:1]  ²² sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).

[22:1]  ²³ tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.

[15:9]  ²⁴ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ²⁵ sn A quotation from Ps 18:49.

[15:1]  ²⁶ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[6:13]  ²⁷ tn Or “weapons, tools.”

[6:13]  ²⁸ tn Or “wickedness, injustice.”

[6:13]  ²⁹ tn Or “weapons, tools.”