Mazmur 9:14

9:14 Then I will ¹  tell about all your praiseworthy acts; ² 

in the gates of Daughter Zion ³  I will rejoice because of your deliverance.” ⁴ 

Mazmur 65:1

Psalm 65 ⁵ 

For the music director; a psalm of David, a song.

65:1 Praise awaits you, ⁶  O God, in Zion.

Vows made to you are fulfilled.

Mazmur 65:1

Psalm 65 ⁷ 

For the music director; a psalm of David, a song.

65:1 Praise awaits you, ⁸  O God, in Zion.

Vows made to you are fulfilled.

Mazmur 15:1

Psalm 15 ⁹ 

A psalm of David.

15:1 Lord, who may be a guest in your home? ¹⁰ 

Who may live on your holy hill? ¹¹ 

Mazmur 16:7

16:7 I will praise ¹²  the Lord who ¹³  guides ¹⁴  me;

yes, during the night I reflect and learn. ¹⁵ 

Yesaya 35:10

35:10 those whom the Lord has ransomed will return that way. ¹⁶ 

They will enter Zion with a happy shout.

Unending joy will crown them, ¹⁷ 

happiness and joy will overwhelm ¹⁸  them;

grief and suffering will disappear. ¹⁹ 

Yesaya 51:11

51:11 Those whom the Lord has ransomed will return;

they will enter Zion with a happy shout.

Unending joy will crown them, ²⁰ 

happiness and joy will overwhelm ²¹  them;

grief and suffering will disappear. ²² 

Yeremia 31:12-13

31:12 They will come and shout for joy on Mount Zion.

They will be radiant with joy ²³  over the good things the Lord provides,

the grain, the fresh wine, the olive oil,

the young sheep and calves he has given to them.

They will be like a well-watered garden

and will not grow faint or weary any more.

31:13 The Lord says, ²⁴  “At that time young women will dance and be glad.

Young men and old men will rejoice. ²⁵ 

I will turn their grief into gladness.

I will give them comfort and joy in place of their sorrow.

Wahyu 14:1-3

An Interlude: The Song of the 144,000

14:1 Then ²⁶  I looked, and here was ²⁷  the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound ²⁸  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ²⁹  the sound I heard was like that made by harpists playing their harps, 14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ³⁰  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

[9:14]  ¹ tn Or “so that I might.”

[9:14]  ² tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.

[9:14]  ³ sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.

[9:14]  ⁴ tn Heb “in your deliverance.”

[65:1]  ⁵ sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.

[65:1]  ⁶ tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”

[65:1]  ⁷ sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.

[65:1]  ⁸ tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”

[15:1]  ⁹ sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1]  ¹⁰ tn Heb “Who may live as a resident alien in your tent?”

[15:1]  ¹¹ sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.

[16:7]  ¹² tn Heb “bless,” that is, “proclaim as worthy of praise.”

[16:7]  ¹³ tn Or “because.”

[16:7]  ¹⁴ tn Or “counsels, advises.”

[16:7]  ¹⁵ tn Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the Lord speaks to his inner being, as it were, and enables him to grow in moral understanding.

[35:10]  ¹⁶ tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”

[35:10]  ¹⁷ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[35:10]  ¹⁸ tn Heb “will overtake” (NIV); NLT “they will be overcome with.”

[35:10]  ¹⁹ tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”

[51:11]  ²⁰ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[51:11]  ²¹ tn Heb “overtake” (so NIV); NASB “they will obtain.”

[51:11]  ²² tn Heb “grief and groaning will flee.”

[31:12]  ²³ tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).

[31:13]  ²⁴ tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.

[31:13]  ²⁵ tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.

[14:1]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ²⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ²⁸ tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.

[14:2]  ²⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:3]  ³⁰ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.