Mazmur 89:5

89:5 O Lord, the heavens ¹  praise your amazing deeds,

as well as your faithfulness in the angelic assembly. ² 

Mazmur 146:1

Psalm 146 ³ 

146:1 Praise the Lord!

Praise the Lord, O my soul!

Yesaya 49:13

49:13 Shout for joy, O sky! ⁴ 

Rejoice, O earth!

Let the mountains give a joyful shout!

For the Lord consoles his people

and shows compassion to the ⁵  oppressed.

Lukas 2:13-14

2:13 Suddenly ⁶  a vast, heavenly army ⁷  appeared with the angel, praising God and saying,

2:14 “Glory ⁸  to God in the highest,

and on earth peace among people ⁹  with whom he is pleased!” ¹⁰ 

Wahyu 19:1-6

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

19:2 because his judgments are true and just. ¹¹ 

For he has judged ¹²  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ¹³  poured out by her own hands!” ¹⁴ 

19:3 Then ¹⁵  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ¹⁶  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ¹⁷  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ¹⁸  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!”

The Wedding Celebration of the Lamb

19:6 Then ¹⁹  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: ²⁰ 

“Hallelujah!

For the Lord our God, ²¹  the All-Powerful, ²²  reigns!

[89:5]  ¹ tn As the following context makes clear, the personified “heavens” here stand by metonymy for the angelic beings that surround God’s heavenly throne.

[89:5]  ² tn Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God’s heavenly assembly and the angels that surround his throne (see vv. 6-7).

[146:1]  ³ sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy.

[49:13]  ⁴ tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[49:13]  ⁵ tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).

[2:13]  ⁶ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ⁷ tn Grk “a multitude of the armies of heaven.”

[2:14]  ⁸ sn Glory here refers to giving honor to God.

[2:14]  ⁹ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁰ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[19:2]  ¹¹ tn Compare the similar phrase in Rev 16:7.

[19:2]  ¹² tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ¹³ tn See the note on the word “servants” in 1:1.

[19:2]  ¹⁴ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ¹⁶ tn Or “her smoke ascends forever and ever.”

[19:4]  ¹⁷ tn Grk “creatures 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.”

[19:5]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ²⁰ 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]  ²¹ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ²² 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.”