Mazmur 9:14

9:14 Then I will ¹  tell about all your praiseworthy acts; ² 

in the gates of Daughter Zion ³  I will rejoice because of your deliverance.” ⁴ 

Mazmur 66:13-15

66:13 I will enter ⁵  your temple with burnt sacrifices;

I will fulfill the vows I made to you,

66:14 which my lips uttered

and my mouth spoke when I was in trouble.

66:15 I will offer up to you fattened animals as burnt sacrifices,

along with the smell of sacrificial rams.

I will offer cattle and goats. (Selah)

Mazmur 95:2

95:2 Let’s enter his presence ⁶  with thanksgiving!

Let’s shout out to him in celebration! ⁷ 

Mazmur 100:4-5

100:4 Enter his gates with thanksgiving,

and his courts with praise!

Give him thanks!

Praise his name!

100:5 For the Lord is good.

His loyal love endures, ⁸ 

and he is faithful through all generations. ⁹ 

Mazmur 116:12-14

116:12 How can I repay the Lord

for all his acts of kindness to me?

116:13 I will celebrate my deliverance, ¹⁰ 

and call on the name of the Lord.

116:14 I will fulfill my vows to the Lord

before all his people.

Mazmur 116:18-19

116:18 I will fulfill my vows to the Lord

before all his people,

116:19 in the courts of the Lord’s temple,

in your midst, O Jerusalem.

Praise the Lord!

Mazmur 118:19

118:19 Open for me the gates of the just king’s temple! ¹¹ 

I will enter through them and give thanks to the Lord.

Mazmur 118:27

118:27 The Lord is God and he has delivered us. ¹² 

Tie the offering ¹³  with ropes

to the horns of the altar! ¹⁴ 

Mazmur 134:2

134:2 Lift your hands toward the sanctuary

and praise the Lord!

Ulangan 26:2-10

26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he ¹⁵  chooses to locate his name. ¹⁶  26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your ¹⁷  God that I have come into the land that the Lord ¹⁸  promised ¹⁹  to our ancestors ²⁰  to give us.” 26:4 The priest will then take the basket from you ²¹  and set it before the altar of the Lord your God. 26:5 Then you must affirm before the Lord your God, “A wandering ²²  Aramean ²³  was my ancestor, ²⁴  and he went down to Egypt and lived there as a foreigner with a household few in number, ²⁵  but there he became a great, powerful, and numerous people. 26:6 But the Egyptians mistreated and oppressed us, forcing us to do burdensome labor. 26:7 So we cried out to the Lord, the God of our ancestors, and he ²⁶  heard us and saw our humiliation, toil, and oppression. 26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, ²⁷  as well as with great awe-inspiring signs and wonders. 26:9 Then he brought us to this place and gave us this land, a land flowing with milk and honey. 26:10 So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him. ²⁸ 

Ulangan 26:1

Presentation of the First Fruits

26:1 When ²⁹  you enter the land that the Lord your God is giving you as an inheritance, and you occupy it and live in it,

1 Samuel 1:24

1:24 Once she had weaned him, she took him up with her, along with three bulls, an ephah ³⁰  of flour, and a container ³¹  of wine. She brought him to the Lord’s house at Shiloh, even though he was young. ³² 

1 Samuel 1:27

1:27 I prayed for this boy, and the Lord has given me the request that I asked of him.

1 Samuel 1:2

1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.

1 Samuel 20:26-29

20:26 However, Saul said nothing about it ³³  that day, for he thought, ³⁴  “Something has happened to make him ceremonially unclean. Yes, he must be unclean.” 20:27 But the next morning, the second day of the new moon, David’s place was still vacant. So Saul said to his son Jonathan, “Why has Jesse’s son not come to the meal yesterday or today?”

20:28 Jonathan replied to Saul, “David urgently requested that he be allowed to go to Bethlehem. 20:29 He said, ‘Permit me to go, ³⁵  for we are having a family sacrifice in the city, and my brother urged ³⁶  me to be there. So now, if I have found favor with you, let me go ³⁷  to see my brothers.’ For that reason he has not come to the king’s table.”

[9:14]  ¹ tn Or “so that I might.”

[9:14]  ² tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.

[9:14]  ³ sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.

[9:14]  ⁴ tn Heb “in your deliverance.”

[66:13]  ⁵ sn Here the psalmist switches to the singular; he speaks as the representative of the nation.

[95:2]  ⁶ tn Heb “meet his face.”

[95:2]  ⁷ tn Heb “with songs of joy.”

[100:5]  ⁸ tn Or “is forever.”

[100:5]  ⁹ tn Heb “and to a generation and a generation [is] his faithfulness.”

[116:13]  ¹⁰ tn Heb “a cup of deliverance I will lift up.” Perhaps this alludes to a drink offering the psalmist will present as he thanks the Lord for his deliverance. See v. 17.

[118:19]  ¹¹ tn Heb “the gates of justice.” The gates of the Lord’s temple are referred to here, as v. 20 makes clear. They are called “gates of justice” because they are the entrance to the just king’s palace. This has been specified in the translation for clarity.

[118:27]  ¹² tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”

[118:27]  ¹³ tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).

[118:27]  ¹⁴ tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.

[26:2]  ¹⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[26:2]  ¹⁶ sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.

[26:3]  ¹⁷ tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki).

[26:3]  ¹⁸ tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ¹⁹ tn Heb “swore on oath.”

[26:3]  ²⁰ tn Heb “fathers” (also in vv. 7, 15).

[26:4]  ²¹ tn Heb “your hand.”

[26:5]  ²² tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ²³ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ²⁴ tn Heb “father.”

[26:5]  ²⁵ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[26:7]  ²⁶ tn Heb “the Lord.” See note on “he” in 26:2.

[26:8]  ²⁷ tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).

[26:10]  ²⁸ tn Heb “the Lord your God.” See note on “he” in 26:2.

[26:1]  ²⁹ tn Heb “and it will come to pass that.”

[1:24]  ³⁰ sn The ephah was a standard dry measure in OT times; it was the equivalent of one-tenth of the OT measure known as a homer. The ephah was equal to approximately one-half to two-thirds of a bushel.

[1:24]  ³¹ tn The Hebrew term translated “container” may denote either a clay storage jar (cf. CEV “a clay jar full of wine”) or a leather container (cf. NAB, NIV, NRSV “a skin of wine”; NCV “a leather bag filled with (full of TEV) wine.”

[1:24]  ³² tc Heb “and the boy was a boy.” If the MT is correct the meaning apparently is that the boy was quite young at the time of these events. On the other hand, some scholars have suspected a textual problem, emending the text to read either “and the boy was with them” (so LXX) or “and the boy was with her” (a conjectural emendation). In spite of the difficulty it seems best to stay with the MT here.

[20:26]  ³³ tn The words “about it” are not present in the Hebrew text, although they are implied.

[20:26]  ³⁴ tn Heb “said,” that is, to himself.

[20:29]  ³⁵ tn Heb “send me.”

[20:29]  ³⁶ tn Heb “commanded.”

[20:29]  ³⁷ tn Heb “be released [from duty].”