Mazmur 7:17

7:17 I will thank the Lord for ¹  his justice;

I will sing praises to the sovereign Lord! ² 

Mazmur 34:1-4

Psalm 34 ³ 

Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. ⁴ 

34:1 I will praise ⁵  the Lord at all times;

my mouth will continually praise him. ⁶ 

34:2 I will boast ⁷  in the Lord;

let the oppressed hear and rejoice! ⁸ 

34:3 Magnify the Lord with me!

Let’s praise ⁹  his name together!

34:4 I sought the Lord’s help ¹⁰  and he answered me;

he delivered me from all my fears.

Mazmur 103:1-2

Psalm 103 ¹¹ 

By David.

103:1 Praise the Lord, O my soul!

With all that is within me, praise ¹²  his holy name!

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ¹³ 

Mazmur 145:1-3

Psalm 145 ¹⁴ 

A psalm of praise, by David.

145:1 I will extol you, my God, O king!

I will praise your name continually! ¹⁵ 

145:2 Every day I will praise you!

I will praise your name continually! ¹⁶ 

145:3 The Lord is great and certainly worthy of praise!

No one can fathom his greatness! ¹⁷ 

Mazmur 146:1-2

Psalm 146 ¹⁸ 

146:1 Praise the Lord!

Praise the Lord, O my soul!

146:2 I will praise the Lord as long as I live!

I will sing praises to my God as long as I exist!

Mazmur 146:1

Psalm 146 ¹⁹ 

146:1 Praise the Lord!

Praise the Lord, O my soul!

Mazmur 29:10

29:10 The Lord sits enthroned over the engulfing waters, ²⁰ 

the Lord sits enthroned ²¹  as the eternal king.

Yesaya 12:1

12:1 At that time ²²  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

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.

Wahyu 5:9-14

5:9 They were singing a new song: ²³ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²⁴ 

and at the cost of your own blood ²⁵  you have purchased ²⁶  for God

persons ²⁷  from every tribe, language, ²⁸  people, and nation.

5:10 You have appointed ²⁹  them ³⁰  as a kingdom and priests ³¹  to serve ³²  our God, and they will reign ³³  on the earth.”

5:11 Then ³⁴  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 ³⁵  number was ten thousand times ten thousand ³⁶  – thousands times thousands – 5:12 all of whom ³⁷  were singing ³⁸  in a loud voice:

“Worthy is the lamb who was killed ³⁹ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁴⁰  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁴¹ 

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

be praise, honor, glory, and ruling power ⁴²  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁴³  and worshiped.

[7:17]  ¹ tn Heb “according to.”

[7:17]  ² tn Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[34:1]  ³ sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.

[34:1]  ⁴ tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”

[34:1]  sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.

[34:1]  ⁵ tn Heb “bless.”

[34:1]  ⁶ tn Heb “continually [will] his praise [be] in my mouth.”

[34:2]  ⁷ tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.

[34:2]  ⁸ tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).

[34:3]  ⁹ tn Or “exalt.”

[34:4]  ¹⁰ tn Heb “I sought the Lord.”

[103:1]  ¹¹ sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.

[103:1]  ¹² tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).

[103:2]  ¹³ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[145:1]  ¹⁴ sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.

[145:1]  ¹⁵ tn Or, hyperbolically, “forever.”

[145:2]  ¹⁶ tn Or, hyperbolically, “forever.”

[145:3]  ¹⁷ tn Heb “and concerning his greatness there is no searching.”

[146:1]  ¹⁸ sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy.

[146:1]  ¹⁹ sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy.

[29:10]  ²⁰ tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.

[29:10]  ²¹ tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.

[12:1]  ²² tn Or “in that day” (KJV).

[5:9]  ²³ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁴ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ³⁰ 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]  ³¹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ³² tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ³³ 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]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Grk “saying.”

[5:12]  ³⁹ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁴¹ tn Grk “saying.”

[5:13]  ⁴² tn Or “dominion.”

[5:14]  ⁴³ 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.”