12:4 At that time 1 you will say:
“Praise the Lord!
Ask him for help! 2
Publicize his mighty acts among the nations!
Make it known that he is unique! 3
57:15 For this is what the high and exalted one says,
the one who rules 4 forever, whose name is holy:
“I dwell in an exalted and holy place,
but also with the discouraged and humiliated, 5
in order to cheer up the humiliated
and to encourage the discouraged. 6
46:10 He says, 7 “Stop your striving and recognize 8 that I am God!
I will be exalted 9 over 10 the nations! I will be exalted over 11 the earth!”
108:5 Rise up 12 above the sky, O God!
May your splendor cover the whole earth! 13
113:5 Who can compare to the Lord our God,
who sits on a high throne? 14
1 tn Or “in that day” (KJV).
2 tn Heb “call in his name,” i.e., “invoke his name.”
3 tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.
4 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.
5 tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.
6 tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
7 tn The words “he says” are supplied in the translation for clarification.
8 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
9 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
10 tn Or “among.”
11 tn Or “in.”
12 tn Or “be exalted.”
13 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
14 tn Heb “the one who makes high to sit.”
15 tn Grk “which” (v. 20 is a subordinate clause to v. 19).
16 tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).
17 tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.
18 tc The majority of
19 sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.