Ulangan 10:21

10:21 He is the one you should praise; ¹  he is your God, the one who has done these great and awesome things for you that you have seen.

Mazmur 22:3

22:3 You are holy;

you sit as king receiving the praises of Israel. ² 

Mazmur 109:1

Psalm 109 ³ 

For the music director, a psalm of David.

109:1 O God whom I praise, do not ignore me! ⁴ 

Mazmur 140:7

140:7 O sovereign Lord, my strong deliverer, ⁵ 

you shield ⁶  my head in the day of battle.

Wahyu 15:3

15:3 They ⁷  sang the song of Moses the servant ⁸  of God and the song of the Lamb: ⁹ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ¹⁰ 

Just ¹¹  and true are your ways,

King over the nations! ¹² 

[10:21]  ¹ tn Heb “your praise.” The pronoun is subjective and the noun “praise” is used here metonymically for the object of their praise (the Lord).

[22:3]  ² tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the Lord as sitting enthroned as king in his temple, receiving the praises that his people Israel offer up to him.

[109:1]  ³ sn Psalm 109. Appealing to God’s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies.

[109:1]  ⁴ tn Heb “do not be deaf.”

[140:7]  ⁵ tn Heb “the strength of my deliverance.”

[140:7]  ⁶ tn Heb “cover.”

[15:3]  ⁷ tn Here καί (kai) has not been translated.

[15:3]  ⁸ tn See the note on the word “servants” in 1:1.

[15:3]  ⁹ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ¹⁰ 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.”

[15:3]  ¹¹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ¹² tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.