Psalms 26:7

26:7 to give you thanks, ¹ 

and to tell about all your amazing deeds. ² 

Psalms 50:14

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! ³ 

Psalms 95:2

95:2 Let’s enter his presence ⁴  with thanksgiving!

Let’s shout out to him in celebration! ⁵ 

Psalms 100:1

Psalm 100 ⁶ 

A thanksgiving psalm.

100:1 Shout out praises to the Lord, all the earth!

Psalms 107:22

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ⁷ 

Psalms 147:7

147:7 Offer to the Lord a song of thanks! ⁸ 

Sing praises to our God to the accompaniment of a harp!

Psalms 50:23

50:23 Whoever presents a thank-offering honors me. ⁹ 

To whoever obeys my commands, I will reveal my power to deliver.” ¹⁰ 

Psalms 56:12

56:12 I am obligated to fulfill the vows I made to you, O God; ¹¹ 

I will give you the thank-offerings you deserve, ¹² 

Psalms 69:30

69:30 I will sing praises to God’s name! ¹³ 

I will magnify him as I give him thanks! ¹⁴ 

Psalms 116:17

116:17 I will present a thank offering to you,

and call on the name of the Lord.

Psalms 100:4

100:4 Enter his gates with thanksgiving,

and his courts with praise!

Give him thanks!

Praise his name!

Psalms 42:4

42:4 I will remember and weep! ¹⁵ 

For I was once walking along with the great throng to the temple of God,

shouting and giving thanks along with the crowd as we celebrated the holy festival. ¹⁶ 

[26:7]  ¹ tn Heb “to cause to be heard the sound of thanksgiving.”

[26:7]  ² tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.

[50:14]  ³ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[95:2]  ⁵ tn Heb “meet his face.”

[95:2]  ⁶ tn Heb “with songs of joy.”

[100:1]  ⁷ sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.

[107:22]  ⁹ tn Heb “and let them proclaim his works with a ringing cry.”

[147:7]  ¹¹ tn Heb “sing to the Lord with thanksgiving.”

[50:23]  ¹³ sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.

[50:23]  ¹⁴ tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).

[56:12]  ¹⁵ tn Heb “upon me, O God, [are] your vows.”

[56:12]  ¹⁶ tn Heb “I will repay thank-offerings to you.”

[69:30]  ¹⁷ tn Heb “I will praise the name of God with a song.”

[69:30]  ¹⁸ tn Heb “I will magnify him with thanks.”

[42:4]  ¹⁹ tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).

[42:4]  ²⁰ tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.