2 Korintus 1:11

1:11 as you also join in helping us by prayer, so that many people may give thanks to God ¹  on our behalf for the gracious gift given to us through the help of many.

2 Korintus 8:19

8:19 In addition, ²  this brother ³  has also been chosen by the churches as our traveling companion as we administer this generous gift ⁴  to the glory of the Lord himself and to show our readiness to help. ⁵ 

2 Korintus 9:11-12

9:11 You will be enriched in every way so that you may be generous on every occasion, ⁶  which is producing through us thanksgiving to God, 9:12 because the service of this ministry is not only providing for ⁷  the needs of the saints but is also overflowing with many thanks to God.

Mazmur 50:14

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! ⁸ 

Mazmur 50:23

50:23 Whoever presents a thank-offering honors me. ⁹ 

To whoever obeys my commands, I will reveal my power to deliver.” ¹⁰ 

Galatia 1:24

1:24 So ¹¹  they glorified God because of me. ¹² 

Efesus 3:20-21

3:20 Now to him who by the power that is working within us ¹³  is able to do far beyond ¹⁴  all that we ask or think, 3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

Kolose 3:16-17

3:16 Let the word of Christ ¹⁵  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ¹⁶  in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Ibrani 13:15-16

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name. 13:16 And do not neglect to do good and to share what you have, ¹⁷  for God is pleased with such sacrifices.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 2:9

2:9 So ¹⁸  I was far wealthier ¹⁹  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ²⁰ 

Pengkhotbah 4:11

4:11 Furthermore, if two lie down together, they can keep each other warm,

but how can one person keep warm by himself?

Wahyu 4:8-11

4:8 Each one of the four living creatures had six wings ²¹  and was full of eyes all around and inside. ²²  They never rest day or night, saying: ²³ 

“Holy Holy Holy is the Lord God, the All-Powerful, ²⁴ 

Who was and who is, and who is still to come!”

4:9 And whenever the living creatures give glory, honor, ²⁵  and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground ²⁶  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ²⁷  before his ²⁸  throne, saying:

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ²⁹ 

Wahyu 5:8-14

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ³⁰  before the Lamb. Each ³¹  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ³²  5:9 They were singing a new song: ³³ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³⁴ 

and at the cost of your own blood ³⁵  you have purchased ³⁶  for God

persons ³⁷  from every tribe, language, ³⁸  people, and nation.

5:10 You have appointed ³⁹  them ⁴⁰  as a kingdom and priests ⁴¹  to serve ⁴²  our God, and they will reign ⁴³  on the earth.”

5:11 Then ⁴⁴  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁴⁵  number was ten thousand times ten thousand ⁴⁶  – thousands times thousands – 5:12 all of whom ⁴⁷  were singing ⁴⁸  in a loud voice:

“Worthy is the lamb who was killed ⁴⁹ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁵⁰  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁵¹ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁵²  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁵³  and worshiped.

Wahyu 19:4-6

19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁵⁴  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ⁵⁵  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 ⁵⁶  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: ⁵⁷ 

“Hallelujah!

For the Lord our God, ⁵⁸  the All-Powerful, ⁵⁹  reigns!

[1:11]  ¹ tn Grk “so that thanks may be given by many.” The words “to God” are not in the Greek text, but are implied. The passive construction has been converted to an active one for clarity, in keeping with contemporary English style.

[8:19]  ² tn Grk “gospel, and not only this, but.” Here a new sentence was started in the translation.

[8:19]  ³ tn Grk “he”; the referent (the brother mentioned in v. 18) has been specified in the translation for clarity.

[8:19]  ⁴ tn That is, the offering or collection being taken to assist impoverished Christians.

[8:19]  ⁵ tn The words “to help” are not in the Greek text but are implied (see L&N 25.68).

[9:11]  ⁶ tn Grk “in every way for every generosity,” or “he will always make you rich enough to be generous at all times” (L&N 57.29).

[9:12]  ⁷ tn Or “not only supplying.”

[50:14]  ⁸ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[50:23]  ⁹ sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.

[50:23]  ¹⁰ tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).

[1:24]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.

[1:24]  ¹² tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.

[3:20]  ¹³ sn On the power that is working within us see 1:19-20.

[3:20]  ¹⁴ tn Or “infinitely beyond,” “far more abundantly than.”

[3:16]  ¹⁵ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ¹⁶ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[13:16]  ¹⁷ tn Grk “neglect doing good and fellowship.”

[2:9]  ¹⁸ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ¹⁹ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ²⁰ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[4:8]  ²¹ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ²² tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ²³ tn Or “They never stop saying day and night.”

[4:8]  ²⁴ 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.”

[4:8]  sn A quotation from (or an allusion to) Isa 6:3.

[4:9]  ²⁵ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:10]  ²⁶ tn Grk “the twenty-four elders fall 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.”

[4:10]  ²⁷ sn See the note on the word crown in Rev 3:11.

[4:10]  ²⁸ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ²⁹ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[5:8]  ³⁰ 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]  ³¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ³² sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ³³ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ³⁴ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ³⁵ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ³⁶ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ³⁷ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ³⁸ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ³⁹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁴⁰ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁴¹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁴² tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁴³ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[5:11]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁴⁵ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁴⁶ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ⁴⁷ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁴⁸ tn Grk “saying.”

[5:12]  ⁴⁹ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁵¹ tn Grk “saying.”

[5:13]  ⁵² tn Or “dominion.”

[5:14]  ⁵³ 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.”

[19:4]  ⁵⁴ 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]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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.”