1 Tawarikh 29:10

David Praises the Lord

29:10 David praised the Lord before the entire assembly: ¹ 

“O Lord God of our father Israel, you deserve praise forevermore!

1 Tawarikh 29:20

29:20 David told the entire assembly: “Praise the Lord your God!” So the entire assembly praised the Lord God of their ancestors; they bowed down and stretched out flat on the ground before the Lord and the king.

1 Tawarikh 29:2

29:2 So I have made every effort ²  to provide what is needed for the temple of my God, including the gold, silver, bronze, iron, wood, ³  as well as a large amount of onyx, settings of antimony and other stones, all kinds of precious stones, and alabaster.

1 Tawarikh 6:4

6:4 Eleazar was the father of Phinehas, and Phinehas was the father of Abishua.

1 Tawarikh 20:1

20:1 In the spring, at the time when kings normally conduct wars, ⁴  Joab led the army into battle and devastated the land of the Ammonites. He went and besieged Rabbah, while David stayed in Jerusalem. Joab defeated Rabbah and tore it down.

Nehemia 9:5

9:5 The Levites – Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah – said, “Stand up and bless the LORD your God!”

“May you be blessed, O LORD our God, from age to age. ⁵  May your glorious name ⁶  be blessed; may it be lifted up above all blessing and praise.

Mazmur 41:13

41:13 The Lord God of Israel deserves praise ⁷ 

in the future and forevermore! ⁸ 

We agree! We agree! ⁹ 

Mazmur 72:18-19

72:18 The Lord God, the God of Israel, deserves praise! ¹⁰ 

He alone accomplishes amazing things! ¹¹ 

72:19 His glorious name deserves praise ¹²  forevermore!

May his majestic splendor ¹³  fill the whole earth!

We agree! We agree! ¹⁴ 

Mazmur 115:18

115:18 But we will praise the Lord

now and forevermore.

Praise the Lord!

Mazmur 117:1-2

Psalm 117 ¹⁵ 

117:1 Praise the Lord, all you nations!

Applaud him, all you foreigners! ¹⁶ 

117:2 For his loyal love towers ¹⁷  over us,

and the Lord’s faithfulness endures.

Praise the Lord!

Lukas 1:68

1:68 “Blessed ¹⁸  be the Lord God of Israel,

because he has come to help ¹⁹  and has redeemed ²⁰  his people.

Efesus 1:3

Spiritual Blessings in Christ

1:3 Blessed ²¹  is ²²  the God and Father of our Lord Jesus Christ, who has blessed ²³  us with every spiritual blessing in the heavenly realms in Christ.

Efesus 1:1

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], ²⁵  the faithful ²⁶  in Christ Jesus.

Pengkhotbah 1:3

Futility Illustrated from Nature

1:3 What benefit ²⁷  do people ²⁸  get from all the effort

which ²⁹  they expend ³⁰  on earth? ³¹ 

[29:10]  ¹ tn Heb “assembly, and David said.” The words “and David said” are redundant according to contemporary English style and have not been included in the translation.

[29:2]  ² tn Heb “and according to all my strength.”

[29:2]  ³ tn Heb “the gold for the gold, and the silver for the silver, and the bronze for the bronze, and the iron for the iron, and the wood for the wood.”

[20:1]  ⁴ tn Heb “and it was at the time of the turning of the year, at the time of the going out of kings.”

[9:5]  ⁵ tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O LORD our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the LORD.” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b-10:1 continue to be the Levites of v. 5a.

[9:5]  ⁶ tn Heb “the name of your glory.”

[41:13]  ⁷ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

[41:13]  ⁸ tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.

[41:13]  ⁹ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.

[72:18]  ¹⁰ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ¹¹ tn Heb “[the] one who does amazing things by himself.”

[72:19]  ¹² tn Heb “[be] blessed.”

[72:19]  ¹³ tn Or “glory.”

[72:19]  ¹⁴ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[117:1]  ¹⁵ sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.

[117:1]  ¹⁶ tn Or “peoples” (see Ps 108:3).

[117:2]  ¹⁷ tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[1:68]  ¹⁸ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ¹⁹ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ²⁰ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:68]  sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

[1:3]  ²¹ sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.

[1:3]  ²² tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.

[1:3]  ²³ tn Or “enriched,” “conferred blessing.”

[1:1]  ²⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁵ tc The earliest and most important mss omit “in Ephesus” (Ì⁴⁶ א* B* 6 1739 [Mcion^T,E]), yet the opening line of this epistle makes little sense without the phrase (“to the saints who are and are faithful…”? or perhaps “to the saints who are also faithful,” though with this sense the οὖσιν [ousin] is redundant and the καί [kai] is treated somewhat unnaturally). What is interesting is Marcion’s canon list which speaks of the letter to the Laodiceans among Paul’s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36-50; P. T. O’Brien, Ephesians, 4-47; and H. W. Hoehner, Ephesians, 2-61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus’ instructions may well have been for each church to “fill in the blank” on the address line. The church at Ephesus would have certainly made the most copies, being Paul’s home base for nearly three years. Hence, most of the surviving copies have “in Ephesus” in v. 1 (so א² A B² D F G Ψ 0278 33 1881 Ï latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion’s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) “in Ephesus” in most mss; (2) Laodicea in Marcion’s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses’ reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is “in Ephesus” original? Yes and no. Some address belongs there; ἐν ᾿Εφέσῳ (en Efesw) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA²⁷ also lists the words in brackets, indicating doubt as to their authenticity.

[1:1]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:1]  ²⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.

[1:3]  ²⁷ tn The term “profit” (יֹתְרוֹן, yotÿron) is used in Ecclesiastes to evaluate the ultimate benefit/effects of human activities, as is טוֹב (tov, “good, worthwhile”) as well (e.g., 2:1, 3). While some relative advantage/profit is recognized (e.g., light over darkness, and wisdom over folly), Qoheleth denies the ultimate advantage of all human endeavors (e.g., 2:11, 15).

[1:3]  ²⁸ tn Heb “the man.” The Hebrew term could be used here in a generic sense, referring to the typical man (hence, “a man”). However, it is more likely that the form is collective and that humankind in general is in view (note NIV “man”). Note the reference to “a generation” coming and going in the next verse, as well as v. 13, where the phrase “the sons of man” (= humankind) appears. In this case the singular pronominal suffix and singular verb later in v. 3 reflect grammatical agreement, not individuality.

[1:3]  ²⁹ tn The use of the relative pronoun שֶׁ (she, “which”) – rather than the more common אֲשֶׁר (’asher, “which”) – is a linguistic feature that is often used to try to date the Book of Ecclesiastes. Noting that שֶׁ is the dominant relative pronoun in Mishnaic Hebrew and that אֲשֶׁר does not appear as frequently (Jastrow 130 s.v. אֲשֶׁר), many scholars conclude that אֲשֶׁר is early and שֶׁ is late. They conclude that the use of שֶׁ in Ecclesiastes points to a late date for the book. However, as Samuel-Kings suggest, the שֶׁ versus אֲשֶׁר phenomena may simply be a dialectical issue: אֲשֶׁר is commonly used in the south, and שֶׁ in the north. The use of שֶׁ in Ecclesiastes may indicate that the book was written in a northern rather than a southern province, not that it is a late book. This is supported from related Akkadian terms which occur in texts from the same periods: אֲשֶׁר is related to asru (“place”) and שֶׁ is related to sa (“what”).

[1:3]  ³⁰ sn The Hebrew root עָמָל, (’amal, “toil”) is repeated here for emphasis: “What gain does anyone have in his toil with which he toils.” For all his efforts, man’s endeavors and secular achievements will not produce anything of ultimate value that will radically revolutionize anything in the world. The term “toil” is used in a pejorative sense to emphasize that the only thing that man obtains ultimately from all his efforts is weariness and exhaustion. Due to sin, mankind has been cursed with the futility of his labor that renders work a “toilsome” task (Gen 3:17-19). Although it was not yet revealed to Qoheleth, God will one day deliver the redeemed from this plight in the future kingdom when man’s labor will no longer be toilsome, but profitable, fulfilling, and enjoyable (Isa 65:17-23).

[1:3]  ³¹ tn Heb “under the sun.”

[1:3]  sn This rhetorical question expects a negative answer: “Man has no gain in all his toil.” Ecclesiastes often uses rhetorical questions in this manner (e.g., 2:2; 3:9; 6:8, 11, 12; see E. W. Bullinger, Figures of Speech, 949).