Psalms 66:2

66:2 Sing praises about the majesty of his reputation! ¹ 

Give him the honor he deserves! ² 

Psalms 73:24

73:24 You guide ³  me by your wise advice,

and then you will lead me to a position of honor. ⁴ 

Psalms 145:5

145:5 I will focus on your honor and majestic splendor,

and your amazing deeds! ⁵ 

Psalms 145:11

145:11 They will proclaim the splendor of your kingdom;

they will tell about your power,

Psalms 29:2

29:2 Acknowledge the majesty of the Lord’s reputation! ⁶ 

Worship the Lord in holy attire! ⁷ 

Psalms 85:9

85:9 Certainly his loyal followers will soon experience his deliverance; ⁸ 

then his splendor will again appear in our land. ⁹ 

Psalms 96:7-8

96:7 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

96:8 Ascribe to the Lord the splendor he deserves! ¹⁰ 

Bring an offering and enter his courts!

Psalms 104:31

104:31 May the splendor of the Lord endure! ¹¹ 

May the Lord find pleasure in the living things he has made! ¹² 

Psalms 138:5

138:5 Let them sing about the Lord’s deeds, ¹³ 

for the Lord’s splendor is magnificent. ¹⁴ 

Psalms 19:1

Psalm 19 ¹⁵ 

For the music director; a psalm of David.

19:1 The heavens declare the glory of God; ¹⁶ 

the sky displays his handiwork. ¹⁷ 

Psalms 29:1

Psalm 29 ¹⁸ 

A psalm of David.

29:1 Acknowledge the Lord, you heavenly beings, ¹⁹ 

acknowledge the Lord’s majesty and power! ²⁰ 

Psalms 29:9

29:9 The Lord’s shout bends ²¹  the large trees ²² 

and strips ²³  the leaves from the forests. ²⁴ 

Everyone in his temple says, “Majestic!” ²⁵ 

Psalms 30:12

30:12 So now ²⁶  my heart ²⁷  will sing to you and not be silent;

O Lord my God, I will always ²⁸  give thanks to you.

Psalms 49:16

49:16 Do not be afraid when a man becomes rich ²⁹ 

and his wealth multiplies! ³⁰ 

Psalms 79:9

79:9 Help us, O God, our deliverer!

For the sake of your glorious reputation, ³¹  rescue us!

Forgive our sins for the sake of your reputation! ³² 

Psalms 115:1

Psalm 115 ³³ 

115:1 Not to us, O Lord, not to us!

But to your name bring honor, ³⁴ 

for the sake of your loyal love and faithfulness. ³⁵ 

[66:2]  ¹ tn Heb “his name,” which here stands metonymically for God’s reputation.

[66:2]  ² tn Heb “make honorable his praise.”

[73:24]  ³ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ⁴ tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[145:5]  ⁵ tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”

[29:2]  ⁷ tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

[29:2]  ⁸ tn That is, properly dressed for the occasion.

[85:9]  ⁹ tn Heb “certainly his deliverance [is] near to those who fear him.”

[85:9]  ¹⁰ tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.

[96:8]  ¹¹ tn Heb “the splendor of [i.e., “due”] his name.”

[104:31]  ¹³ tn Heb “be forever.”

[104:31]  ¹⁴ tn Or “rejoice in his works.”

[138:5]  ¹⁵ tn Heb “ways.”

[138:5]  ¹⁶ tn Heb “great.”

[19:1]  ¹⁷ sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.

[19:1]  ¹⁸ sn God’s glory refers here to his royal majesty and power.

[19:1]  ¹⁹ tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.

[29:1]  ¹⁹ 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.

[29:1]  ²⁰ 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.

[29:1]  ²¹ tn Or “ascribe to the Lord glory and strength.”

[29:9]  ²¹ tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.

[29:9]  ²² tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (’ayyalot, “deer”) to אֵילוֹת (’elot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (’ayyalim).

[29:9]  ²³ tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.

[29:9]  ²⁴ tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).

[29:9]  ²⁵ tn Heb “In his temple, all of it says, ‘Glory.’”

[30:12]  ²³ tn Heb “so that”; or “in order that.”

[30:12]  ²⁴ 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]  ²⁵ tn Or “forever.”

[49:16]  ²⁵ sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6).

[49:16]  ²⁶ tn Heb “when the glory of his house grows great.”

[79:9]  ²⁷ tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.

[79:9]  ²⁸ tn Heb “your name.”

[115:1]  ²⁹ sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.

[115:1]  ³⁰ tn Or “give glory.”

[115:1]  ³¹ sn The psalmist asks the Lord to demonstrate his loyal love and faithfulness, not simply so Israel may benefit, but primarily so that the Lord will receive honor among the nations, who will recognize, contrary to their present view (see v. 2), that Israel’s God is committed to his people.