Wahyu 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ¹  before the Lamb. Each ²  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ³ 

Wahyu 15:2

15:2 Then ⁴  I saw something like a sea of glass ⁵  mixed with fire, and those who had conquered ⁶  the beast and his image and the number of his name. They were standing ⁷  by ⁸  the sea of glass, holding harps given to them by God. ⁹ 

Wahyu 18:22

18:22 And the sound of the harpists, musicians,

flute players, and trumpeters

will never be heard in you ¹⁰  again.

No ¹¹  craftsman ¹²  who practices any trade

will ever be found in you again;

the noise of a mill ¹³  will never be heard in you again.

Wahyu 18:2

18:2 He ¹⁴  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ¹⁵  has become a lair for demons,

a haunt ¹⁶  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ¹⁷ 

1 Samuel 6:5

6:5 You should make images of the sores and images of the mice ¹⁸  that are destroying the land. You should honor the God of Israel. Perhaps he will release his grip on you, your gods, and your land. ¹⁹ 

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ²⁰  of the Philistines for seven months, ²¹ 

1 Samuel 25:1-7

The Death of Samuel

25:1 Samuel died, and all Israel assembled and mourned him. They buried him at his home in Ramah. Then David left and went down to the desert of Paran. ²² 

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ²³  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel. 25:3 The man’s name was Nabal, ²⁴  and his wife’s name was Abigail. She was both wise ²⁵  and beautiful, but the man was harsh and his deeds were evil. He was a Calebite.

25:4 When David heard in the desert that Nabal was shearing his sheep, 25:5 he ²⁶  sent ten servants, ²⁷  saying to them, ²⁸  “Go up to Carmel to see Nabal and give him greetings in my name. ²⁹  25:6 Then you will say to my brother, ³⁰  “Peace to you and your house! Peace to all that is yours! 25:7 Now I hear that they are shearing sheep for you. When your shepherds were with us, we neither insulted them nor harmed them the whole time they were in Carmel.

Mazmur 33:2

33:2 Give thanks to the Lord with the harp!

Sing to him to the accompaniment of a ten-stringed instrument!

Mazmur 43:4

43:4 Then I will go ³¹  to the altar of God,

to the God who gives me ecstatic joy, ³² 

so that I express my thanks to you, ³³  O God, my God, with a harp.

Mazmur 57:8

57:8 Awake, my soul! ³⁴ 

Awake, O stringed instrument and harp!

I will wake up at dawn! ³⁵ 

Mazmur 92:3

92:3 to the accompaniment of a ten-stringed instrument and a lyre,

to the accompaniment of the meditative tone of the harp.

Mazmur 98:5

98:5 Sing to the Lord accompanied by a harp,

accompanied by a harp and the sound of music!

Mazmur 147:7

147:7 Offer to the Lord a song of thanks! ³⁶ 

Sing praises to our God to the accompaniment of a harp!

Mazmur 149:3

149:3 Let them praise his name with dancing!

Let them sing praises to him to the accompaniment of the tambourine and harp!

Mazmur 150:3-6

150:3 Praise him with the blast of the horn!

Praise him with the lyre and the harp!

150:4 Praise him with the tambourine and with dancing!

Praise him with stringed instruments and the flute!

150:5 Praise him with loud cymbals!

Praise him with clanging cymbals!

150:6 Let everything that has breath praise the Lord!

Praise the Lord!

[5:8]  ¹ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ³ sn This interpretive comment by the author forms a parenthesis in the narrative.

[15:2]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁵ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ⁶ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ⁷ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ⁸ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ⁹ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[18:22]  ¹⁰ tn The shift to a second person pronoun here corresponds to the Greek text.

[18:22]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:22]  ¹² tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”

[18:22]  ¹³ tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.

[18:2]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ¹⁵ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ¹⁶ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ¹⁷ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[6:5]  ¹⁸ tn Heb “your mice.” A Qumran ms has simply “the mice.”

[6:5]  ¹⁹ tn Heb “Perhaps he will lighten his hand from upon you and from upon your gods and from upon your land.”

[6:1]  ²⁰ tn Heb “field.”

[6:1]  ²¹ tc The LXX adds “and their land swarmed with mice.”

[25:1]  ²² tc The LXX reads “Maon” here instead of “Paran,” perhaps because the following account of Nabal is said to be in Maon (v. 2). This reading is followed by a number of English versions (e.g., NAB, NIV, NCV, NLT). The MT, however, reads “Paran,” a location which would parallel this portion of David’s life with that of the nation Israel which also spent time in Paran (Num 10:12). Also, the desert of Paran was on the southern border of Judah’s territory and would be the most isolated location for hiding from Saul.

[25:2]  ²³ tn Heb “great.”

[25:3]  ²⁴ sn The name נָבָל (Nabal) means “foolish” or “senseless” in Hebrew, and as an adjective the word is used especially of persons who have no perception of ethical or religious claims. It is an apt name for this character, who certainly typifies such behavior.

[25:3]  ²⁵ tn Heb “good of insight”; KJV “of good understanding”; NAB, NIV, TEV “intelligent”; NRSV “clever.”

[25:5]  ²⁶ tn Heb “David”; for stylistic reasons the pronoun has been used in the translation.

[25:5]  ²⁷ tn Or “young men.”

[25:5]  ²⁸ tn Heb “and David said to the young men.”

[25:5]  ²⁹ tn Heb “and inquire concerning him in my name in regard to peace.”

[25:6]  ³⁰ tc The text is difficult here. The MT and most of the early versions support the reading לֶחָי (lekhai, “to life,” or “to the one who lives”). Some of the older English versions (KJV, ASV; cf. NKJV) took the expression to mean “to him who lives (in prosperity),” but this translation requires reading a good deal into the words. While the expression could have the sense of “Long life to you!” (cf. NIV, NJPS) or perhaps “Good luck to you!” this seems somewhat redundant in light of the salutation that follows in the context. The Latin Vulgate has fratribus meis (“to my brothers”), which suggests that Jerome understood the Hebrew word to have an alef that is absent in the MT (i.e., לֶאֱחָי, le’ekhay). Jerome’s plural, however, remains a problem, since in the context David is addressing a single individual, namely Nabal, and not a group. However, it is likely that the Vulgate witnesses to a consonantal Hebrew text that is to be preferred here, especially if the word were to be revocalized as a singular rather than a plural. While it is impossible to be certain about this reading, the present translation essentially follows the Vulgate in reading “my brother” (so also NJB; cf. NAB, RSV, NRSV).

[43:4]  ³¹ tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”

[43:4]  ³² tn Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[43:4]  ³³ tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.

[57:8]  ³⁴ tn Heb “glory,” but that makes little sense in the context. Some view כָּבוֹד (kavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”

[57:8]  ³⁵ tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.

[147:7]  ³⁶ tn Heb “sing to the Lord with thanksgiving.”