Mazmur 148:11-14

148:11 you kings of the earth and all you nations,

you princes and all you leaders ¹  on the earth,

148:12 you young men and young women,

you elderly, along with you children!

148:13 Let them praise the name of the Lord,

for his name alone is exalted;

his majesty extends over the earth and sky.

148:14 He has made his people victorious, ² 

and given all his loyal followers reason to praise –

the Israelites, the people who are close to him. ³ 

Praise the Lord!

Mazmur 150:6

150:6 Let everything that has breath praise the Lord!

Praise the Lord!

Wahyu 5:9

5:9 They were singing a new song: ⁴ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁵ 

and at the cost of your own blood ⁶  you have purchased ⁷  for God

persons ⁸  from every tribe, language, ⁹  people, and nation.

Wahyu 7:9-10

7:9 After these things I looked, and here was ¹⁰  an enormous crowd that no one could count, made up of persons from every nation, tribe, ¹¹  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, ¹² 

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

[148:11]  ¹ tn Or “judges.”

[148:14]  ² 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]  ³ 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.

[5:9]  ⁴ tn The redundant participle λέγοντες (legontes) has not been translated here.

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

[5:9]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[7:9]  ¹⁰ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ¹¹ 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]  ¹² tn The dative here has been translated as a dative of possession.