Mazmur 22:23

22:23 You loyal followers of the Lord, ¹  praise him!

All you descendants of Jacob, honor him!

All you descendants of Israel, stand in awe of him! ² 

Mazmur 30:4

30:4 Sing to the Lord, you faithful followers ³  of his;

give thanks to his holy name. ⁴ 

Mazmur 32:11

32:11 Rejoice in the Lord and be happy, you who are godly!

Shout for joy, all you who are morally upright! ⁵ 

Mazmur 97:12

97:12 You godly ones, rejoice in the Lord!

Give thanks to his holy name. ⁶ 

Mazmur 135:19-21

135:19 O family ⁷  of Israel, praise the Lord!

O family of Aaron, praise the Lord!

135:20 O family of Levi, praise the Lord!

You loyal followers ⁸  of the Lord, praise the Lord!

135:21 The Lord deserves praise in Zion ⁹  –

he who dwells in Jerusalem. ¹⁰ 

Praise the Lord!

Mazmur 148:14

148:14 He has made his people victorious, ¹¹ 

and given all his loyal followers reason to praise –

the Israelites, the people who are close to him. ¹² 

Praise the Lord!

Yesaya 43:21

43:21 the people whom I formed for myself,

so they might praise me.” ¹³ 

Ibrani 13:15

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.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 2:5

2:5 I designed ¹⁴  royal gardens ¹⁵  and parks ¹⁶  for myself,

and I planted all kinds of fruit trees in them.

Pengkhotbah 2:9

2:9 So ¹⁷  I was far wealthier ¹⁸  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ¹⁹ 

Wahyu 7:9-12

7:9 After these things I looked, and here was ²⁰  an enormous crowd that no one could count, made up of persons from every nation, tribe, ²¹  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ²² 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ²³  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ²⁴  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Wahyu 19:5-6

19:5 Then ²⁵  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 ²⁶  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: ²⁷ 

“Hallelujah!

For the Lord our God, ²⁸  the All-Powerful, ²⁹  reigns!

[22:23]  ¹ tn Heb “[you] fearers of the Lord.” See Ps 15:4.

[22:23]  ² tn Heb “fear him.”

[30:4]  ³ tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).

[30:4]  ⁴ tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 97:12.The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.

[32:11]  ⁵ tn Heb “all [you] pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 36:10; 64:10; 94:15; 97:11).

[97:12]  ⁶ tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 30:4. The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.

[135:19]  ⁷ tn Heb “house” (here and in the next two lines).

[135:20]  ⁸ tn Heb “fearers.”

[135:21]  ⁹ tn Heb “praised be the Lord from Zion.”

[135:21]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[148:14]  ¹¹ tn Heb “and he lifted up a horn for his people.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:17, 24; 92:10; Lam 2:17). Another option is to take the “horn” as a symbol for the Davidic king, through whom the Lord gives his people military victory.

[148:14]  ¹² tn “[there is] praise for all his loyal followers, to the sons of Israel, the people near him.” Here “praise” stands by metonymy for the victory that prompts it.

[43:21]  ¹³ tn Heb “[so] they might declare my praise.”

[2:5]  ¹⁴ tn Heb “made.”

[2:5]  ¹⁵ tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

[2:5]  ¹⁶ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”

[2:9]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.

[7:9]  ²⁰ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ²¹ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  ²² tn The dative here has been translated as a dative of possession.

[7:11]  ²³ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ²⁴ tn Grk “they fell down on their faces.” 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]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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.”