Mazmur 143:5

143:5 I recall the old days; ¹ 

I meditate on all you have done;

I reflect on your accomplishments. ² 

Mazmur 145:4

145:4 One generation will praise your deeds to another,

and tell about your mighty acts! ³ 

Mazmur 26:7

26:7 to give you thanks, ⁴ 

and to tell about all your amazing deeds. ⁵ 

Mazmur 71:17

71:17 O God, you have taught me since I was young,

and I am still declaring ⁶  your amazing deeds.

Mazmur 139:14

139:14 I will give you thanks because your deeds are awesome and amazing. ⁷ 

You knew me thoroughly; ⁸ 

Mazmur 9:1

Psalm 9 ⁹ 

For the music director; according to the alumoth-labben style; ¹⁰  a psalm of David.

9:1 I will thank the Lord with all my heart!

I will tell about all your amazing deeds! ¹¹ 

Mazmur 77:12

77:12 I will think about all you have done;

I will reflect upon your deeds!”

Mazmur 92:5

92:5 How great are your works, O Lord!

Your plans are very intricate! ¹² 

Mazmur 145:5-6

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

and your amazing deeds! ¹³ 

145:6 They will proclaim ¹⁴  the power of your awesome acts!

I will declare your great deeds!

Mazmur 66:3

66:3 Say to God:

“How awesome are your deeds!

Because of your great power your enemies cower in fear ¹⁵  before you.

[143:5]  ¹ tn Or “ancient times”; Heb “days from before.”

[143:5]  ² tn Heb “the work of your hands.”

[145:4]  ³ tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”

[26:7]  ⁴ tn Heb “to cause to be heard the sound of thanksgiving.”

[26:7]  ⁵ tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.

[71:17]  ⁶ tn Heb “and until now I am declaring.”

[139:14]  ⁷ tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (pala’) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (pala’; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים, the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (nifla’ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).

[139:14]  ⁸ tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.

[9:1]  ⁹ sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm.

[9:1]  ¹⁰ tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some mss divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the LXX assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style.

[9:1]  ¹¹ tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.

[92:5]  ¹² tn Heb “very deep [are] your thoughts.” God’s “thoughts” refer here to his moral design of the world, as outlined in vv. 6-15.

[145:5]  ¹³ tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”

[145:6]  ¹⁴ tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”

[66:3]  ¹⁵ tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).