Give thanks to Adonoy, proclaim His Name;

make His deeds¹ known among the nations.

footnotes: ¹ Make His Divine attributes (mercy, kindness, etc.) known to the world.—Siach Yitzchok

Sing to Him, compose songs to Him,

speak of all His wonders.

Take pride² in [uttering] His holy Name,

footnotes: ² The Jew should be proud at being found worthy to utter God's Name.—Siddur HaGra

let the heart rejoice

of those who seek³ Adonoy.

footnotes: ³ Seeking God is an end in itself and provides joy to those who earnestly seek Him.—Siach Yitzchok

Search for Adonoy and His might,

seek His presence continually.

Remember the wonders He has performed,

His miracles,⁴ and the laws from His mouth.

footnotes: ⁴ His “miracles” were witnessed by Jew and Egyptian alike in Egypt. His “laws” are the Torah He gave us at Mt. Sinai.—Iyun Tefillah

[You,] the seed of Israel⁵ His servant,

footnotes: ⁵ The entire section—the previous verses as well as the following verses—are addressed to the Jewish People, who are the seed of Israel, the chosen of God, who are asked to remember His wonders, miracles and laws.—Tzelosa d'Avrohom

children of Jacob, His chosen ones.

He is Adonoy our God;

the entire earth is governed by His laws.

Remember His covenant forever—

the word He commanded

to a thousand generations—

which He made as a treaty with Abraham,

and [which was] His oath to Isaac.

He established it for Jacob as a statute,

for Israel as an everlasting covenant.⁶

footnotes: ⁶ This verse in following the preceding verse indicates that the original covenant which God made with Abraham was later confirmed to Isaac in an oath and then established for Jacob as a statute. After Jacob was given the name Israel, it became an everlasting covenant.—Tzelosa d'Avrohom

Saying,

To you I will give the Land of Canaan,

the portion of your inheritance.

When you were only few in number—

very few, and strangers in it.

They wandered from nation to nation,

and from one kingdom to another people.

He permitted no one to oppress them,

and admonished kings⁷ for their sakes.

footnotes: ⁷ Both Pharaoh and Avimclcch were admonished for Abraham's sake (Genesis 13:17; 20:3,7).

Do not touch My anointed ones,⁸

footnotes: ⁸ The Hebrew word משיחי can also be translated as “My great ones” and as such refers to the Patriarchs. “My prophets” refers to the Matriarchs, who were known to be prophets. Both were afforded extraordinary Divine protection.—Etz Yosef

and do not harm My prophets."

Sing to Adonoy all the earth,⁹ maintains that this verse directs Jewry to sing to God in all the lands in which they are dispersed during their exile. Tzelosa d'Avrohom understands the verse to direct all the nations of the earth to sing to God.

footnotes: ⁹ Siach Yitzchok

proclaim His deliverance from day to day.¹⁰ experience.—Tzelosa d'Avrohom

footnotes: ¹⁰ a) We are to proclaim our deliverance by God even 7 day; b) We are to proclaim that our deliverance by God is a daily

Recount His glory among the nations,

His wonders among all the peoples.

For Adonoy is great and most extolled;

Awesome is He above all gods.

For all the gods of the peoples are idols,

whereas Adonoy made the heavens.

Beauty and splendor are before Him,¹¹

footnotes: ¹¹ The word הוד (beauty) indicates that which is itself beautiful, while הדר (splendor) is the reflection of beauty. For example: the sun's light is “beauty” itself while the moon's light is splendor—a reflection of the sun.—Siddur HaGra

strength and joy are in His presence.

Give to Adonoy families of peoples—

give to Adonoy glory and might.

Give to Adonoy the glory due His Name,

bring an offering and come before Him,

prostrate yourselves before Adonoy

in the splendor of holiness.¹² understands this as the “holy splendor” of God's Sanctuary. Tzelosa d'Avrohom sees it as the splendor and joy of worship before God, as contrasted with secular, frivolous manifestations of beauty and splendor.

footnotes: ¹² Etz Yosef

Tremble before Him all [peoples of] the earth,

for He established the inhabited world

so that it cannot be moved.

The heavens will rejoice,

the earth will exult,¹³ (rejoicing) describes one's feelings at a new experience of happiness, whereas gila(exultation) describes the feeling one experiences over an ongoing situation of joy. Since there is nothing new on the earth ואין כל־חדש תחת השמש (Koheles 1:9), it is said the earth will exult (*gila);*but the heavens will rejoice (simcha) because there is חידוש in the heavens.—Vilna Gaon

footnotes: ¹³ Simcha

and they will proclaim among the nations:

Adonoy has begun His reign.

The sea and its fullness will roar;

the field and all that is in it will jubilate.

Then the trees of the forest will sing with joy,

[receding] before Adonoy

when He comes to judge the earth.

Give thanks to Adonoy, for He is good,

for His kindness is everlasting.

And say, "Deliver us, God of our deliverance;

gather us and save us from the nations,

to give thanks to Your holy Name,

to be extolled in Your praise."¹⁴

footnotes: ¹⁴ The fact that we are privileged to sing Your praises and cling to You will make us praiseworthy.—Etz Yosef

Blessed is Adonoy, the God of Israel

for all eternity,

and all the people said: "Amein"

and [they] praised Adonoy."

Exalt Adonoy, our God,

and prostrate yourselves

at His footstool.¹⁵

footnotes: ¹⁵ The Holy Temple.

Holy is He!¹⁶

footnotes: ¹⁶ Or Holy is it—i.e., the Temple.

Exalt Adonoy, our God,

and prostrate yourselves

at His holy mountain,¹⁷

footnotes: ¹⁷ Mount Moriah, upon which the Holy Temple was built, is holy itself even when the Temple is destroyed. The previous verse refers to the time of the Temple, the second verse refers to the period of its destruction.—Etz Yosef

for Adonoy our God is holy.

And He, the Merciful One,

atones iniquity and does not destroy;

He frequently withdraws His anger

and does not arouse all His rage.

You, Adonoy,

withhold not Your mercy from me;

may Your kindness and Your truth¹⁸

footnotes: ¹⁸ חסד (kindness) is the good God bestows without a promise, whereas אמת (truth) is the fulfillment of His promise.—Siach Yitzchok

always protect me.

Remember Your mercies Adonoy

and kindnesses,

for

they are from the beginning of the world.¹⁹

footnotes: ¹⁹ God's mercies to mankind started from the very day that Adam was created. God created the world in order to fill it with kindness as it is said: “A world of kindness was built” (Psalms 89:3).—Rashi

Give might to God,²⁰and others hold that since God's actions are a reflection of Israel's deeds, the latter are, in a sense, the source of His might. Thus when Israel follows the wishes of God, they give might to Him.

footnotes: ²⁰ Attribute your victories to God's might rather than to your own.—Siach Yitzchok. Rashbam

His pride (majesty) hovers over Israel,

and His might is in the clouds.

You are awesome, God,

from Your Sanctuaries,²¹ The Talmud (Maseches Zevachim 115b) notes that the word ממקדשיך may also be read ממקדשיך, from Your holy people, indicating that God is especially demanding of the most adherent to the Torah. When this occurs, the world is filled with awe and fear of God.

footnotes: ²¹ There is a spiritual Temple in the heavens which corresponds to the Temple on earth.—Radak.

Almighty of Israel—

He grants might and power to the people;

blessed is God.

Almighty of vengeance, Adonoy,

Almighty of vengeance, reveal Yourself.²²

footnotes: ²² These two verses (94:1-2) are an appeal to God during a time fraught with the sufferings of exile, when it seems as if God has forsaken His people. He is urged to reveal Himself as the Mighty champion of justice—S.R. Hirsch

Arise, Judge of the earth!

Repay the arrogant their just reward.

Deliverance is Adonoy's.²³

footnotes: ²³ Only God knows what is true deliverance for a person. Prayer is not always answered, because God in His infinite wisdom knows that granting the request is not always for our benefit. We must therefore bless and offer thanks to God regardless of whether our petition has been granted.—Siach Yitzchok

Upon Your people is Your blessing. Selah.

Adonoy of Hosts is with us,

a stronghold for us is the God of Jacob. Selah.

Adonoy of Hosts!

Fortunate is the man who trusts in You.

Adonoy, deliver [us].

The King will answer us on the day we call.

Deliver Your people

and bless Your inheritance,

tend them and uplift them forever.²⁴ understands David to be asking God to raise the People of Israel above their enemies. Ibn Ezra says that God is being asked to act like a shepherd who brings his flock to high ground to save them from beasts of prey.

footnotes: ²⁴ Radak

Our soul yearned for Adonoy,

our help and our shield is He.

For in Him our hearts will rejoice,

for in His holy Name we trusted.

May Your kindness, Adonoy, be upon us,

as we have waited for You.

Show us Your kindness, Adonoy,

and grant²⁵ us Your deliverance.

footnotes: ²⁵ We hope to earn redemption through our deeds, but if we are found wanting, then “show us Your kindness"—overlook our deficiencies and “grant” us salvation.—Radak

Arise—come to our aid,

and redeem us for the sake of Your kindness.

I am Adonoy, Your God,

Who brought you up from the land of Egypt;

open your mouth wide, and I will fill it.²⁶ The Jerusalem Talmud (Maseches Taanis 3:6) indicates that the more one requests God׳s providence—the “wider he opens his mouth"—the more he shows his belief in God's ability to provide all of man's needs.

footnotes: ²⁶ Request all that you desire and I will fulfill every request.—Ibn Ezra.

Fortunate is the people whose lot is thus,

fortunate is the people

for whom Adonoy is their God.

In Your loving kindness I trust,

My heart will exult in Your deliverance;

I will sing to Adonoy,

for He dealt kindly with me.²⁷

footnotes: ²⁷ The foremost level of man's trust in God is manifested in three situations: a) when he is confronted with trouble, b) when he seeks help, and c) after he has been helped. The Psalmist says: In my time of trouble, I trust in Your kindliness; I seek only Your help, for my heart exults in Your salvation; and I will sing to You afterwards for You have dealt kindly with me.—Siddur HaGra