English Standard Version
Let sinners be consumed from the earth, and let the wicked be no more! Bless the LORD, O my soul! Praise the LORD!
King James Bible
Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.
American Standard Version
Let sinners be consumed out of the earth. And let the wicked be no more. Bless Jehovah, O my soul. Praise ye Jehovah.
Let sinners be consumed out of the earth, and the unjust, so that they be no more: O my soul, bless thou the Lord.
English Revised Version
Let sinners be consumed out of the earth, and let the wicked be no more. Bless the LORD, O my soul. Praise ye the LORD.
Webster's Bible Translation
Let sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.
Psalm 104:35 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Fixing his eye upon the sea with its small and great creatures, and the care of God for all self-living beings, the poet passes over to the fifth and sixth days of creation. The rich contents of this sixth group flow over and exceed the decastich. With מה־רבּוּ (not מה־גּדלוּ, Psalm 92:6) the poet expresses his wonder at the great number of God's works, each one at the same time having its adjustment in accordance with its design, and all, mutually serving one another, co-operating one with another. קנין, which signifies both bringing forth and acquiring, has the former meaning here according to the predicate: full of creatures, which bear in themselves the traces of the Name of their Creator (קנה). Beside קיניך, however, we also find the reading קנינך, which is adopted by Norzi, Heidenheim, and Baer, represented by the versions (lxx, Vulgate, and Jerome), by expositors (Rashi: קנין שׁלּך), by the majority of the MSS (according to Norzi) and old printed copies, which would signify τῆς κτίσεώς σου, or according to the Latin versions κτήσεώς σου (possessione tua, Luther "they possessions"), but is inferior to the plural ktisma'toon σου, as an accusative of the object to מלאה. The sea more particularly is a world of moving creatures innumerable (Psalm 69:35). זה היּם does not properly signify this sea, but that sea, yonder sea (cf. Psalm 68:9, Isaiah 23:13; Joshua 9:13). The attributes follow in an appositional relation, the looseness of which admits of the non-determination (cf. Psalm 68:28; Jeremiah 2:21; Genesis 43:14, and the reverse case above in Psalm 104:18). אניּה .) in relation to אני is a nomen unitatis (the single ship). It is an old word, which is also Egyptian in the form hani and ana.
(Note: Vide Chabas, Le papyrus magique Harris, p. 246, No. 826: HANI (אני), vaisseau, navire, and the Book of the Dead 1. 10, where hani occurs with the determinative picture of a ship. As to the form ana, vid., Chabas loc. cit. p. 33.)
Leviathan, in the Book of Job, the crocodile, is in this passage the name of the whale (vid., Lewysohn, Zoologie des Talmuds, 178-180, 505). Ewald and Hitzig, with the Jewish tradition, understand בּו in Psalm 104:26 according to Job 41:5 : in order to play with him, which, however, gives no idea that is worthy of God. It may be taken as an alternative word for שׁם (cf. בּו in Psalm 104:20, Job 40:20): to play therein, viz., in the sea (Saadia). In כּלּם, Psalm 104:27, the range of vision is widened from the creatures of the sea to all the living things of the earth; cf. the borrowed passages Psalm 145:15., Psalm 147:9. כּלּם, by an obliteration of the suffix, signifies directly "altogether," and בּעתּו (cf. Job 38:32): when it is time for it. With reference to the change of the subject in the principal and in the infinitival clause, vid., Ew. 338, a. The existence, passing away, and origin of all beings is conditioned by God. His hand provides everything; the turning of His countenance towards them upholds everything; and His breath, the creative breath, animates and renews all things. The spirit of life of every creature is the disposing of the divine Spirit, which hovered over the primordial waters and transformed the chaos into the cosmos. תּסף in Psalm 104:29 is equivalent to תּאסף, as in 1 Samuel 15:6, and frequently. The full future forms accented on the ultima, from Psalm 104:27 onwards, give emphasis to the statements. Job 34:14. may be compared with Psalm 104:29.
Treasury of Scripture Knowledge
After this I heard what seemed to be the loud voice of a great multitude in heaven, crying out, "Hallelujah! Salvation and glory and power belong to our God,
Once more they cried out, "Hallelujah! The smoke from her goes up forever and ever."
And the twenty-four elders and the four living creatures fell down and worshiped God who was seated on the throne, saying, "Amen. Hallelujah!"
In just a little while, the wicked will be no more; though you look carefully at his place, he will not be there.
consume them in wrath; consume them till they are no more, that they may know that God rules over Jacob to the ends of the earth. Selah
Bless the LORD, O my soul, and all that is within me, bless his holy name!
Bless the LORD, O my soul! O LORD my God, you are very great! You are clothed with splendor and majesty,
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.