Discovery BoxPsalms 34:1
ContextWritten 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
Psalms 103:1-3
ContextBy 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
Psalms 104:33
Context104:33 I will sing to the Lord as long as I live;
I will sing praise to my God as long as I exist! 9
Psalms 145:1-5
ContextA 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
Psalms 146:1-2
Context146:1 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!
Psalms 146:1
Context146:1 Praise the Lord!
Praise the Lord, O my soul!
Psalms 29:1
ContextA psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 19
acknowledge the Lord’s majesty and power! 20
Psalms 29:1
ContextA psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 22
acknowledge the Lord’s majesty and power! 23
Isaiah 12:1
Context12:1 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.
Revelation 5:9-13
Context5:9 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!”
Revelation 19:5-6
Context19:5 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!”
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!
[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] 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
[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
[146:1] 17 sn Psalm 146. The psalmist urges his audience not to trust in men, but in the
[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] 20 tn Or “ascribe to the
[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] 23 tn Or “ascribe to the
[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
[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 vgcl 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 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA 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] 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.
[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
[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.”
