1 Tawarikh 6:31-33

Professional Musicians

6:31 These are the men David put in charge of music in the Lord’s sanctuary, ¹  after the ark was placed there. 6:32 They performed music ²  before the sanctuary ³  of the meeting tent until Solomon built the Lord’s temple in Jerusalem. ⁴  They carried out their tasks according to regulations.

6:33 These are the ones who served along with their sons:

From the Kohathites:

Heman the musician, son of Joel, son of Samuel,

1 Tawarikh 9:33

9:33 The musicians and Levite family leaders stayed in rooms at the sanctuary ⁵  and were exempt from other duties, for day and night they had to carry out their assigned tasks.

1 Tawarikh 16:37-42

David Appoints Worship Leaders

16:37 David ⁶  left Asaph and his colleagues there before the ark of the Lord’s covenant to serve before the ark regularly and fulfill each day’s requirements, ⁷  16:38 including Obed-Edom and sixty-eight colleagues. Obed-Edom son of Jeduthun and Hosah were gatekeepers. 16:39 Zadok the priest and his fellow priests served ⁸  before the Lord’s tabernacle at the worship center ⁹  in Gibeon, 16:40 regularly offering burnt sacrifices to the Lord on the altar for burnt sacrifice, morning and evening, according to what is prescribed in the law of the Lord which he charged Israel to observe. ¹⁰  16:41 Joining them were Heman, Jeduthun, and the rest of those chosen and designated by name to give thanks to the Lord. (For his loyal love endures!) ¹¹  16:42 Heman and Jeduthun were in charge of the music, including the trumpets, cymbals, and the other musical instruments used in praising God. The sons of Jeduthun guarded the entrance. ¹² 

1 Tawarikh 25:1-7

David Organizes the Musicians

25:1 David and the army officers selected some of the sons of Asaph, Heman, and Jeduthun to prophesy as they played stringed instruments and cymbals. ¹³  The following men were assigned this responsibility: ¹⁴ 

25:2 From the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asarelah. The sons of Asaph were supervised by Asaph, who prophesied under the king’s supervision. ¹⁵ 

25:3 From the sons of Jeduthun: ¹⁶  Gedaliah, Zeri, ¹⁷  Jeshaiah, ¹⁸  Hashabiah, and Mattithiah – six in all, ¹⁹  under supervision of their father Jeduthun, who prophesied as he played a harp, giving thanks and praise to the Lord.

25:4 From the sons of Heman: ²⁰  Bukkiah, Mattaniah, Uzziel, Shebuel, Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamti-Ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth. 25:5 All these were the sons of Heman, the king’s prophet. God had promised him these sons in order to make him prestigious. ²¹  God gave Heman fourteen sons and three daughters.

25:6 All of these were under the supervision of their fathers; they were musicians in the Lord’s temple, playing cymbals and stringed instruments as they served in God’s temple. Asaph, Jeduthun, and Heman were under the supervision of the king. 25:7 They and their relatives, all of them skilled and trained to make music to the Lord, numbered two hundred eighty-eight. ²² 

1 Tawarikh 25:2

25:2 From the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asarelah. The sons of Asaph were supervised by Asaph, who prophesied under the king’s supervision. ²³ 

1 Tawarikh 29:25-28

29:25 The Lord greatly magnified Solomon before all Israel and bestowed on him greater majesty than any king of Israel before him. ²⁴ 

David’s Reign Comes to an End

29:26 David son of Jesse reigned over all Israel. 29:27 He reigned over Israel forty years; he reigned in Hebron seven years and in Jerusalem ²⁵  thirty-three years. 29:28 He died at a good old age, having enjoyed long life, wealth, and honor. ²⁶  His son Solomon succeeded him.

1 Tawarikh 1:2

1:2 Kenan, Mahalalel, Jered,

Ezra 3:10-11

3:10 When the builders established the Lord’s temple, the priests, ceremonially attired and with their clarions, ²⁷  and the Levites (the sons of Asaph) with their cymbals, stood to praise the Lord according to the instructions left by ²⁸  King David of Israel. ²⁹  3:11 With antiphonal response they sang, ³⁰  praising and glorifying the Lord:

“For he is good;

his loyal love toward Israel is forever.”

All the people gave a loud ³¹  shout as they praised the Lord when the temple of the Lord was established.

Mazmur 135:1-3

Psalm 135 ³² 

135:1 Praise the Lord!

Praise the name of the Lord!

Offer praise, you servants of the Lord,

135:2 who serve ³³  in the Lord’s temple,

in the courts of the temple of our God.

135:3 Praise the Lord, for the Lord is good!

Sing praises to his name, for it is pleasant! ³⁴ 

Mazmur 135:19-20

135:19 O family ³⁵  of Israel, praise the Lord!

O family of Aaron, praise the Lord!

135:20 O family of Levi, praise the Lord!

You loyal followers ³⁶  of the Lord, praise the Lord!

Mazmur 137:2-4

137:2 On the poplars in her midst

we hang our harps,

137:3 for there our captors ask us to compose songs; ³⁷ 

those who mock us demand that we be happy, saying: ³⁸ 

“Sing for us a song about Zion!” ³⁹ 

137:4 How can we sing a song to the Lord

in a foreign land?

Wahyu 5:8-14

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ⁴⁰  before the Lamb. Each ⁴¹  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ⁴²  5:9 They were singing a new song: ⁴³ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁴⁴ 

and at the cost of your own blood ⁴⁵  you have purchased ⁴⁶  for God

persons ⁴⁷  from every tribe, language, ⁴⁸  people, and nation.

5:10 You have appointed ⁴⁹  them ⁵⁰  as a kingdom and priests ⁵¹  to serve ⁵²  our God, and they will reign ⁵³  on the earth.”

5:11 Then ⁵⁴  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁵⁵  number was ten thousand times ten thousand ⁵⁶  – thousands times thousands – 5:12 all of whom ⁵⁷  were singing ⁵⁸  in a loud voice:

“Worthy is the lamb who was killed ⁵⁹ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁶⁰  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁶¹ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁶²  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁶³  and worshiped.

Wahyu 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ⁶⁴  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

[6:31]  ¹ tn Heb “house.”

[6:32]  ² tn Heb “they were serving…with music.”

[6:32]  ³ tn Or traditionally “tabernacle.”

[6:32]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:33]  ⁵ tn Heb “were in rooms.” The words “at the sanctuary” are supplied in the translation for clarification.

[16:37]  ⁶ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

[16:37]  ⁷ tn Heb “according to the matter of the day in its day.”

[16:39]  ⁸ tn The word “served” is supplied in the translation for clarity and for stylistic reasons.

[16:39]  ⁹ tn Or “high place.”

[16:40]  ¹⁰ tn Heb “which he commanded Israel.”

[16:41]  ¹¹ tn Perhaps this refers to the refrain of their songs of praise (see Ps 136). In this case one could translate, “to give thanks to the Lord with songs using the refrain, ‘For his loyal love endures.’”

[16:42]  ¹² tn Heb “and with them, Heman and Jeduthun, trumpets and cymbals for sounding, and the instrument of song of God, and the sons of Jeduthun [were] at the gate.”

[25:1]  ¹³ tn Heb “David and the officers of the army set apart for service the sons of Asaph and Heman and Jeduthun, the ones prophesying by harps, by lyres, and by cymbals.”

[25:1]  ¹⁴ tn Heb “and their number was, the men of work for their service.”

[25:2]  ¹⁵ tn Heb “the sons of Asaph [were] upon the hand of Asaph, the one prophesying upon the hands of the king.”

[25:3]  ¹⁶ tn Heb “belonging to Jeduthun, the sons of Jeduthun.”

[25:3]  ¹⁷ tn This name appears as “Izri” in v. 10.

[25:3]  ¹⁸ tc One Hebrew ms and some LXX mss supply the name “Shimei” after “Jeshaiah.” Most Hebrew mss omit the name here (but cf. v. 17).

[25:3]  ¹⁹ tc The list includes only five names. Apparently the name “Shimei” (see v. 17), which appears in one medieval Hebrew ms and in the LXX, has been accidentally omitted from the Hebrew text.

[25:4]  ²⁰ tn Heb “belonging to Heman, the sons of Heman.”

[25:5]  ²¹ tn Heb “by the words of God to exalt a horn.” An animal’s horn is sometimes used metaphorically as a symbol of strength and honor. See BDB 901-2 s.v. קֶרֶנ.

[25:7]  ²² tn Heb “and their number with their brothers, trained in music to the Lord, all skilled, was 288.”

[25:2]  ²³ tn Heb “the sons of Asaph [were] upon the hand of Asaph, the one prophesying upon the hands of the king.”

[29:25]  ²⁴ tn Heb “and gave to him glory of kingship which there was not concerning every king before him over Israel.”

[29:27]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[29:28]  ²⁶ tn Heb “satisfied with days, wealth, and honor.”

[3:10]  ²⁷ sn This was a long, straight, metallic instrument used for signal calls, rather than the traditional ram’s horn (both instruments are typically translated “trumpet” by English versions).

[3:10]  ²⁸ tn Heb “according to the hands of.”

[3:10]  ²⁹ sn See Ps 107:1; 118:1, 29; 136:1. Cf. 2 Chr 5:13; 7:3; 20:21.

[3:11]  ³⁰ tn Heb “they answered.”

[3:11]  ³¹ tn Heb “great.”

[135:1]  ³² sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.

[135:2]  ³³ tn Heb “stand.”

[135:3]  ³⁴ tn Heb “for [it is] pleasant.” The translation assumes that it is the Lord’s “name” that is pleasant. Another option is to understand the referent of “it” as the act of praising (see Ps 147:1).

[135:19]  ³⁵ tn Heb “house” (here and in the next two lines).

[135:20]  ³⁶ tn Heb “fearers.”

[137:3]  ³⁷ tn Heb “ask us [for] the words of a song.”

[137:3]  ³⁸ tn Heb “our [?] joy.” The derivation and meaning of the Hebrew phrase תוֹלָלֵינוּ (tolalenu, “our [?]”) are uncertain. A derivation from תָּלַל (talal, “to mock”) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101-150 (WBC), 236.

[137:3]  ³⁹ tn Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן (min, “from”) as partitive and “song” as collective. The present translation assumes the mem (ם) is enclitic, being misunderstood later as the prefixed preposition.

[5:8]  ⁴⁰ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ⁴¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁴² sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ⁴³ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁴⁴ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁴⁵ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁴⁶ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁴⁷ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁴⁸ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ⁴⁹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁵⁰ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁵¹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁵² tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁵³ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[5:11]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁵⁵ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁵⁶ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ⁵⁷ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁵⁸ tn Grk “saying.”

[5:12]  ⁵⁹ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁶¹ tn Grk “saying.”

[5:13]  ⁶² tn Or “dominion.”

[5:14]  ⁶³ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[14:3]  ⁶⁴ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.