Mazmur 96:2

96:2 Sing to the Lord! Praise his name!

Announce every day how he delivers! ¹ 

Mazmur 103:1-2

Psalm 103 ² 

By David.

103:1 Praise the Lord, O my soul!

With all that is within me, praise ³  his holy name!

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ⁴ 

Mazmur 103:20-22

103:20 Praise the Lord, you angels of his,

you powerful warriors who carry out his decrees

and obey his orders! ⁵ 

103:21 Praise the Lord, all you warriors of his, ⁶ 

you servants of his who carry out his desires! ⁷ 

103:22 Praise the Lord, all that he has made, ⁸ 

in all the regions ⁹  of his kingdom!

Praise the Lord, O my soul!

Mazmur 145:1-2

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 

Mazmur 145:1

Psalm 145 ¹³ 

A psalm of praise, by David.

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

I will praise your name continually! ¹⁴ 

Mazmur 29:1

Psalm 29 ¹⁵ 

A psalm of David.

29:1 Acknowledge the Lord, you heavenly beings, ¹⁶ 

acknowledge the Lord’s majesty and power! ¹⁷ 

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 

Kolose 3:16-17

3:16 Let the word of Christ ²¹  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ²²  in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Ibrani 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

[96:2]  ¹ tn Heb “announce from day to day his deliverance.”

[103:1]  ² sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.

[103:1]  ³ tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).

[103:2]  ⁴ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[103:20]  ⁵ tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”

[103:21]  ⁶ tn Heb “all his hosts.”

[103:21]  ⁷ tn Heb “his attendants, doers of his desire.”

[103:22]  ⁸ tn Heb “all his works,” which includes mankind.

[103:22]  ⁹ tn Heb “places.”

[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.”

[145:1]  ¹³ sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.

[145:1]  ¹⁴ tn Or, hyperbolically, “forever.”

[29:1]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “ascribe to the Lord glory and strength.”

[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.”

[3:16]  ²¹ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ²² tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.