Psalms 98:1

Psalm 98 ¹ 

A psalm.

98:1 Sing to the Lord a new song, ² 

for he performs ³  amazing deeds!

His right hand and his mighty arm

accomplish deliverance. ⁴ 

Psalms 105:5

105:5 Recall the miraculous deeds he performed,

his mighty acts and the judgments he decreed, ⁵ 

Psalms 106:2

106:2 Who can adequately recount the Lord’s mighty acts,

or relate all his praiseworthy deeds? ⁶ 

Psalms 110:2-3

110:2 The Lord ⁷  extends ⁸  your dominion ⁹  from Zion.

Rule in the midst of your enemies!

110:3 Your people willingly follow you ¹⁰  when you go into battle. ¹¹ 

On the holy hills ¹²  at sunrise ¹³  the dew of your youth ¹⁴  belongs to you. ¹⁵ 

Psalms 145:6-12

145:6 They will proclaim ¹⁶  the power of your awesome acts!

I will declare your great deeds!

145:7 They will talk about the fame of your great kindness, ¹⁷ 

and sing about your justice. ¹⁸ 

145:8 The Lord is merciful and compassionate;

he is patient ¹⁹  and demonstrates great loyal love. ²⁰ 

145:9 The Lord is good to all,

and has compassion on all he has made. ²¹ 

145:10 All he has made will give thanks to the Lord.

Your loyal followers will praise you.

145:11 They will proclaim the splendor of your kingdom;

they will tell about your power,

145:12 so that mankind ²²  might acknowledge your mighty acts,

and the majestic splendor of your kingdom.

Psalms 136:4-26

136:4 to the one who performs magnificent, amazing deeds all by himself,

for his loyal love endures,

136:5 to the one who used wisdom to make the heavens,

for his loyal love endures,

136:6 to the one who spread out the earth over the water,

for his loyal love endures,

136:7 to the one who made the great lights,

for his loyal love endures,

136:8 the sun to rule by day,

for his loyal love endures,

136:9 the moon and stars to rule by night,

for his loyal love endures,

136:10 to the one who struck down the firstborn of Egypt,

for his loyal love endures,

136:11 and led Israel out from their midst,

for his loyal love endures,

136:12 with a strong hand and an outstretched arm,

for his loyal love endures,

136:13 to the one who divided ²³  the Red Sea ²⁴  in two, ²⁵ 

for his loyal love endures,

136:14 and led Israel through its midst,

for his loyal love endures,

136:15 and tossed ²⁶  Pharaoh and his army into the Red Sea,

for his loyal love endures,

136:16 to the one who led his people through the wilderness,

for his loyal love endures,

136:17 to the one who struck down great kings,

for his loyal love endures,

136:18 and killed powerful kings,

for his loyal love endures,

136:19 Sihon, king of the Amorites,

for his loyal love endures,

136:20 Og, king of Bashan,

for his loyal love endures,

136:21 and gave their land as an inheritance,

for his loyal love endures,

136:22 as an inheritance to Israel his servant,

for his loyal love endures,

136:23 to the one who remembered us when we were down, ²⁷ 

for his loyal love endures,

136:24 and snatched us away from our enemies,

for his loyal love endures,

136:25 to the one who gives food to all living things, ²⁸ 

for his loyal love endures.

136:26 Give thanks to the God of heaven,

for his loyal love endures!

Daniel 4:34-35

4:34 But at the end of the appointed time ²⁹  I, Nebuchadnezzar, looked up ³⁰  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

4:35 All the inhabitants of the earth are regarded as nothing. ³¹ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ³²  his hand

and says to him, ‘What have you done?’

Matthew 28:18

28:18 Then Jesus came up and said to them, ³³  “All authority in heaven and on earth has been given to me.

Acts 2:8-11

2:8 And how is it that each one of us hears them ³⁴  in our own native language? ³⁵  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ³⁶  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ³⁷  and visitors from Rome, ³⁸  2:11 both Jews and proselytes, ³⁹  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁴⁰ 

Ephesians 1:19-21

1:19 and what is the incomparable ⁴¹  greatness of his power toward ⁴²  us who believe, as displayed in ⁴³  the exercise of his immense strength. ⁴⁴  1:20 This power ⁴⁵  he exercised ⁴⁶  in Christ when he raised him ⁴⁷  from the dead and seated him ⁴⁸  at his right hand in the heavenly realms ⁴⁹  1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come.

Ephesians 3:7-8

3:7 I became a servant of this gospel ⁵⁰  according to the gift of God’s grace that was given to me by ⁵¹  the exercise of his power. ⁵²  3:8 To me – less than the least of all the saints ⁵³  – this grace was given, ⁵⁴  to proclaim to the Gentiles the unfathomable riches of Christ

Revelation 12:10

12:10 Then ⁵⁵  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁵⁶  of his Christ, ⁵⁷  have now come,

because the accuser of our brothers and sisters, ⁵⁸ 

the one who accuses them day and night ⁵⁹  before our God,

has been thrown down.

Revelation 19:15-16

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁶⁰  He ⁶¹  will rule ⁶²  them with an iron rod, ⁶³  and he stomps the winepress ⁶⁴  of the furious ⁶⁵  wrath of God, the All-Powerful. ⁶⁶  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

[98:1]  ¹ sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.

[98:1]  ² sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.

[98:1]  ³ tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.

[98:1]  ⁴ tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.

[105:5]  ⁵ tn Heb “and the judgments of his mouth.”

[106:2]  ⁶ tn Heb “[or] cause to be heard all his praise.”

[110:2]  ⁷ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ⁸ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ⁹ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[110:3]  ¹⁰ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ¹¹ tn Heb “in the day of your power.”

[110:3]  ¹² tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ¹³ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ¹⁴ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ¹⁵ tn Heb “to you [is].”

[145:6]  ¹⁶ tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”

[145:7]  ¹⁷ tn Heb “the fame of the greatness of your goodness.”

[145:7]  ¹⁸ tn The prefixed verbal forms in v. 7 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 they talk…and sing.”

[145:8]  ¹⁹ tn Heb “slow to anger” (see Pss 86:15; 103:8).

[145:8]  ²⁰ tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

[145:9]  ²¹ tn Heb “and his compassion is over all his works.”

[145:12]  ²² tn Heb “the sons of man.”

[136:13]  ²³ tn Or “cut.”

[136:13]  ²⁴ tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

[136:13]  ²⁵ tn Heb “into pieces.”

[136:15]  ²⁶ tn Or “shook off.”

[136:23]  ²⁷ tn Heb “who, in our low condition, remembered us.”

[136:25]  ²⁸ tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).

[4:34]  ²⁹ tn Aram “days.”

[4:34]  ³⁰ tn Aram “lifted up my eyes.”

[4:35]  ³¹ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ³² tn Aram “strikes against.”

[28:18]  ³³ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:8]  ³⁴ tn Grk “we hear them, each one of us.”

[2:8]  ³⁵ tn Grk “in our own language in which we were born.”

[2:9]  ³⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[2:10]  ³⁷ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ³⁸ map For location see JP4 A1.

[2:11]  ³⁹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁴⁰ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[1:19]  ⁴¹ tn Or “immeasurable, surpassing”

[1:19]  ⁴² tn Or “for, to”

[1:19]  ⁴³ tn Grk “according to.”

[1:19]  ⁴⁴ tn Grk “according to the exercise of the might of his strength.”

[1:20]  ⁴⁵ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁴⁶ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁴⁷ 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.

[1:20]  ⁴⁸ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ⁴⁹ 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.

[3:7]  ⁵⁰ tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ⁵¹ tn Grk “according to.”

[3:7]  ⁵² sn On the exercise of his power see 1:19-20.

[3:8]  ⁵³ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ⁵⁴ sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

[12:10]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁵⁶ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁵⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁵⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ⁵⁹ tn Or “who accuses them continually.”

[19:15]  ⁶⁰ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁶² tn Grk “will shepherd.”

[19:15]  ⁶³ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ⁶⁴ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ⁶⁵ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ⁶⁶ 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.”