Mazmur 34:1

Psalm 34 ¹ 

Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. ² 

34:1 I will praise ³  the Lord at all times;

my mouth will continually praise him. ⁴ 

Mazmur 103:1-3

Psalm 103 ⁵ 

By David.

103:1 Praise the Lord, O my soul!

With all that is within me, praise ⁶  his holy name!

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ⁷ 

103:3 He is the one who forgives all your sins,

who heals all your diseases, ⁸ 

Mazmur 104:33

104:33 I will sing to the Lord as long as I live;

I will sing praise to my God as long as I exist! ⁹ 

Mazmur 145:1-5

Psalm 145 ¹⁰ 

A psalm of praise, by David.

145:1 I will extol you, my God, O king!

I will praise your name continually! ¹¹ 

145:2 Every day I will praise you!

I will praise your name continually! ¹² 

145:3 The Lord is great and certainly worthy of praise!

No one can fathom his greatness! ¹³ 

145:4 One generation will praise your deeds to another,

and tell about your mighty acts! ¹⁴ 

145:5 I will focus on your honor and majestic splendor,

and your amazing deeds! ¹⁵ 

Mazmur 146:1-2

Psalm 146 ¹⁶ 

146:1 Praise the Lord!

Praise the Lord, O my soul!

146:2 I will praise the Lord as long as I live!

I will sing praises to my God as long as I exist!

Mazmur 146:1

Psalm 146 ¹⁷ 

146:1 Praise the Lord!

Praise the Lord, O my soul!

Mazmur 29:1

Psalm 29 ¹⁸ 

A psalm of David.

29:1 Acknowledge the Lord, you heavenly beings, ¹⁹ 

acknowledge the Lord’s majesty and power! ²⁰ 

Mazmur 29:1

Psalm 29 ²¹ 

A psalm of David.

29:1 Acknowledge the Lord, you heavenly beings, ²² 

acknowledge the Lord’s majesty and power! ²³ 

Yesaya 12:1

12:1 At that time ²⁴  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

Wahyu 5:9-13

5:9 They were singing a new song: ²⁵ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²⁶ 

and at the cost of your own blood ²⁷  you have purchased ²⁸  for God

persons ²⁹  from every tribe, language, ³⁰  people, and nation.

5:10 You have appointed ³¹  them ³²  as a kingdom and priests ³³  to serve ³⁴  our God, and they will reign ³⁵  on the earth.”

5:11 Then ³⁶  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 ³⁷  number was ten thousand times ten thousand ³⁸  – thousands times thousands – 5:12 all of whom ³⁹  were singing ⁴⁰  in a loud voice:

“Worthy is the lamb who was killed ⁴¹ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁴²  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁴³ 

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

be praise, honor, glory, and ruling power ⁴⁴  forever and ever!”

Wahyu 19:5-6

19:5 Then ⁴⁵  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

The Wedding Celebration of the Lamb

19:6 Then ⁴⁶  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ⁴⁷ 

“Hallelujah!

For the Lord our God, ⁴⁸  the All-Powerful, ⁴⁹  reigns!

[34:1]  ¹ sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.

[34:1]  ² tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”

[34:1]  sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.

[34:1]  ³ tn Heb “bless.”

[34:1]  ⁴ tn Heb “continually [will] his praise [be] in my mouth.”

[103:1]  ⁵ sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.

[103:1]  ⁶ tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).

[103:2]  ⁷ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[103:3]  ⁸ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[104:33]  ⁹ tn Heb “in my duration.”

[145:1]  ¹⁰ sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.

[145:1]  ¹¹ tn Or, hyperbolically, “forever.”

[145:2]  ¹² tn Or, hyperbolically, “forever.”

[145:3]  ¹³ tn Heb “and concerning his greatness there is no searching.”

[145:4]  ¹⁴ tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”

[145:5]  ¹⁵ tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”

[146:1]  ¹⁶ sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy.

[146:1]  ¹⁷ sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy.

[29:1]  ¹⁸ sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.

[29:1]  ¹⁹ tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.

[29:1]  tn The phrase בְּנֵי אֵלִים (bÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.

[29:1]  ²⁰ tn Or “ascribe to the Lord glory and strength.”

[29:1]  ²¹ sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.

[29:1]  ²² tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.

[29:1]  tn The phrase בְּנֵי אֵלִים (bÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.

[29:1]  ²³ tn Or “ascribe to the Lord glory and strength.”

[12:1]  ²⁴ tn Or “in that day” (KJV).

[5:9]  ²⁵ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ³² 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]  ³³ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ³⁴ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ³⁵ 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]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Grk “saying.”

[5:12]  ⁴¹ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁴³ tn Grk “saying.”

[5:13]  ⁴⁴ tn Or “dominion.”

[19:5]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴⁷ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ⁴⁸ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ⁴⁹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”