Mazmur 45:16

45:16 Your ¹  sons will carry ²  on the dynasty of your ancestors; ³ 

you will make them princes throughout the land.

Mazmur 68:13

68:13 When ⁴  you lie down among the sheepfolds, ⁵ 

the wings of the dove are covered with silver

and with glittering gold. ⁶ 

Kejadian 41:41

41:41 “See here,” Pharaoh said to Joseph, “I place ⁷  you in authority over all the land of Egypt.” ⁸ 

Filipi 2:8-11

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

2:9 As a result God exalted him

and gave him the name

that is above every name,

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Wahyu 5:9-10

5:9 They were singing a new song: ⁹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹⁰ 

and at the cost of your own blood ¹¹  you have purchased ¹²  for God

persons ¹³  from every tribe, language, ¹⁴  people, and nation.

5:10 You have appointed ¹⁵  them ¹⁶  as a kingdom and priests ¹⁷  to serve ¹⁸  our God, and they will reign ¹⁹  on the earth.”

[45:16]  ¹ tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.

[45:16]  ² tn The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”

[45:16]  ³ tn Heb “in place of your fathers will be your sons.”

[68:13]  ⁴ tn Or “if.”

[68:13]  ⁵ tn The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here.

[68:13]  ⁶ tn Heb “and her pinions with the yellow of gold.”

[68:13]  sn The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carried away from battle (see v. 12b).

[41:41]  ⁷ tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”

[41:41]  ⁸ sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.

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

[5:9]  ¹⁰ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ¹⁶ 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]  ¹⁷ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ¹⁸ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ¹⁹ 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.