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1Give thanks to the Lord , for he is good
and his loyal love endures!
2Let Israel say,
“Yes, his loyal love endures!”
3Let the family of Aaron say,[#tn Heb “house.”]
“Yes, his loyal love endures!”
4Let the loyal followers of the Lord say,[#tn Heb “fearers of the Lord.” See Ps 15:4.]
“Yes, his loyal love endures!”
5In my distress I cried out to the Lord .[#tn Heb “from the distress.” The noun מֵצַר (metsar, “straits; distress”) occurs only here and in Lam 1:3. In Ps 116:3 מצר should probably be emended to מְצָדֵי (mÿtsadey, “snares of”).]
The Lord answered me and put me in a wide open place.
6The Lord is on my side, I am not afraid![#tn Heb “for me.”]
What can people do to me?
7The Lord is on my side as my helper.[#tn Heb “for me.”; #tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.]
I look in triumph on those who hate me.
8It is better to take shelter in the Lord[#tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).]
than to trust in people.
9It is better to take shelter in the Lord
than to trust in princes.
10All the nations surrounded me.[#sn The reference to an attack by the nations suggests the psalmist may have been a military leader.]
Indeed, in the name of the Lord I pushed them away.
11They surrounded me, yes, they surrounded me.
Indeed, in the name of the Lord I pushed them away.
12They surrounded me like bees.
But they disappeared as quickly as a fire among thorns.
Indeed, in the name of the Lord I pushed them away.
13“You aggressively attacked me and tried to knock me down,[#tn Heb “pushing, you pushed me.” The infinitive absolute emphasizes the following verbal idea. The psalmist appears to address the nations as if they were an individual enemy. Some find this problematic and emend the verb form (which is a Qal perfect second masculine singular with a first person singular suffix) to נִדְחֵיתִי (nidkheti), a Niphal perfect first common singular, “I was pushed.”; #tn Heb “to fall,” i.e., “that [I] might fall.”]
but the Lord helped me.
14The Lord gives me strength and protects me;[#tn Heb “my strength and protection [is] the Lord.” The Hebrew term זִמְרָת (zimrat) is traditionally understood as meaning “song” (“my strength and song [is] the Lord”) in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing). However, many recent commentators have argued that the noun זִמְרָת is here a homonym, meaning “protection” or “strength.” See HALOT 274 s.v.; cf. NEB “The Lord is my refuge and defence”; NRSV “my strength and my might.”]
he has become my deliverer.”
15They celebrate deliverance in the tents of the godly.[#tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”]
The Lord ’s right hand conquers,
16the Lord ’s right hand gives victory,[#tn Heb “exalts.”]
the Lord ’s right hand conquers.
17I will not die, but live,
and I will proclaim what the Lord has done.
18The Lord severely punished me,[#tn The infinitive absolute emphasizes the following verbal idea.]
but he did not hand me over to death.
19Open for me the gates of the just king’s temple![#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.]
I will enter through them and give thanks to the Lord .
20This is the Lord ’s gate –
the godly enter through it.
21I will give you thanks, for you answered me,
and have become my deliverer.
22The stone which the builders discarded[#tn Or “rejected.”]
has become the cornerstone.
23This is the Lord ’s work.
We consider it amazing!
24This is the day the Lord has brought about.[#tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate.]
We will be happy and rejoice in it.
25Please Lord , deliver!
Please Lord , grant us success!
26May the one who comes in the name of the Lord be blessed![#sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.]
We will pronounce blessings on you in the Lord ’s temple.
27The Lord is God and he has delivered us.[#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.”]
Tie the offering with ropes
to the horns of the altar!
28You are my God and I will give you thanks![#sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).]
You are my God and I will praise you!
29Give thanks to the Lord , for he is good
and his loyal love endures!