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1 Chronicles 16:27-29

Context

16:27 Majestic splendor emanates from him, 1 

he is the source of strength and joy. 2 

16:28 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

16:29 Ascribe to the Lord the splendor he deserves! 3 

Bring an offering and enter his presence!

Worship the Lord in holy attire! 4 

Psalms 29:1-2

Context
Psalm 29 5 

A psalm of David.

29:1 Acknowledge the Lord, you heavenly beings, 6 

acknowledge the Lord’s majesty and power! 7 

29:2 Acknowledge the majesty of the Lord’s reputation! 8 

Worship the Lord in holy attire! 9 

Psalms 96:6-8

Context

96:6 Majestic splendor emanates from him; 10 

his sanctuary is firmly established and beautiful. 11 

96:7 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

96:8 Ascribe to the Lord the splendor he deserves! 12 

Bring an offering and enter his courts!

Psalms 145:10-11

Context

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,

1 tn Heb “majesty and splendor [are] before him.”

2 tn Heb “strength and joy [are] in his place.”

3 tn Heb “the splendor of [i.e., due] his name.”

4 tn Or “in holy splendor.”

5 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.

6 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.

tn The phrase בְּנֵי אֵלִים (bÿneyelim, “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.

7 tn Or “ascribe to the Lord glory and strength.”

8 tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

9 tn That is, properly dressed for the occasion.

10 tn Heb “majesty and splendor [are] before him.”

11 tn Heb “strength and beauty [are] in his sanctuary.”

12 tn Heb “the splendor of [i.e., “due”] his name.”



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