Discovery BoxPsalms 30:1
ContextA psalm – a song used at the dedication of the temple; 2 by David.
30:1 I will praise you, O Lord, for you lifted me up, 3
and did not allow my enemies to gloat 4 over me.
Psalms 46:1
ContextFor the music director; by the Korahites; according to the alamoth style; 6 a song.
46:1 God is our strong refuge; 7
he is truly our helper in times of trouble. 8
Psalms 75:1
ContextFor the music director; according to the al-tashcheth style; 10 a psalm of Asaph; a song.
75:1 We give thanks to you, O God! We give thanks!
You reveal your presence; 11
people tell about your amazing deeds.
Psalms 88:1
ContextA song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; 13 a well-written song 14 by Heman the Ezrachite.
88:1 O Lord God who delivers me! 15
By day I cry out
and at night I pray before you. 16
Psalms 98:1
ContextA psalm.
98:1 Sing to the Lord a new song, 18
for he performs 19 amazing deeds!
His right hand and his mighty arm
accomplish deliverance. 20
Psalms 131:1
ContextA song of ascents, 22 by David.
131:1 O Lord, my heart is not proud,
nor do I have a haughty look. 23
I do not have great aspirations,
or concern myself with things that are beyond me. 24
Psalms 134:1
ContextA song of ascents. 26
134:1 Attention! 27 Praise the Lord,
all you servants of the Lord,
who serve 28 in the Lord’s temple during the night.
[30:1] 1 sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
[30:1] 2 tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
[30:1] 3 tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the
[46:1] 5 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
[46:1] 6 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
[46:1] 7 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
[46:1] 8 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.
[75:1] 9 sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.
[75:1] 10 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-59.
[75:1] 11 tn Heb “and near [is] your name.”
[88:1] 13 sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.
[88:1] 14 tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.
[88:1] 15 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[88:1] 16 tn Heb “O
[88:1] 17 tn Heb “[by] day I cry out, in the night before you.”
[98:1] 17 sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.
[98:1] 18 sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.
[98:1] 19 tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.
[98:1] 20 tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.
[131:1] 21 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
[131:1] 22 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[131:1] 23 tn Heb “and my eyes are not lifted up.”
[131:1] 24 tn Heb “I do not walk in great things, and in things too marvelous for me.”
[134:1] 25 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).
[134:1] 26 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
