Yesaya 42:10-11

42:10 Sing to the Lord a brand new song!

Praise him ¹  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ² 

you coastlands ³  and those who live there!

42:11 Let the desert and its cities shout out,

the towns where the nomads of Kedar live!

Let the residents of Sela shout joyfully;

let them shout loudly from the mountaintops.

Yesaya 44:23

44:23 Shout for joy, O sky, for the Lord intervenes; ⁴ 

shout out, you subterranean regions ⁵  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ⁶ 

For the Lord protects ⁷  Jacob;

he reveals his splendor through Israel. ⁸ 

Yesaya 52:9

52:9 In unison give a joyful shout,

O ruins of Jerusalem!

For the Lord consoles his people;

he protects ⁹  Jerusalem.

Yesaya 55:12

55:12 Indeed you will go out with joy;

you will be led along in peace;

the mountains and hills will give a joyful shout before you,

and all the trees in the field will clap their hands.

Mazmur 96:11-13

96:11 Let the sky rejoice, and the earth be happy!

Let the sea and everything in it shout!

96:12 Let the fields and everything in them celebrate!

Then let the trees of the forest shout with joy

96:13 before the Lord, for he comes!

For he comes to judge the earth!

He judges the world fairly, ¹⁰ 

and the nations in accordance with his justice. ¹¹ 

Mazmur 98:4-9

98:4 Shout out praises to the Lord, all the earth!

Break out in a joyful shout and sing!

98:5 Sing to the Lord accompanied by a harp,

accompanied by a harp and the sound of music!

98:6 With trumpets and the blaring of the ram’s horn,

shout out praises before the king, the Lord!

98:7 Let the sea and everything in it shout,

along with the world and those who live in it!

98:8 Let the rivers clap their hands!

Let the mountains sing in unison

98:9 before the Lord!

For he comes to judge the earth!

He judges the world fairly, ¹² 

and the nations in a just manner.

Lukas 2:13-14

2:13 Suddenly ¹³  a vast, heavenly army ¹⁴  appeared with the angel, praising God and saying,

2:14 “Glory ¹⁵  to God in the highest,

and on earth peace among people ¹⁶  with whom he is pleased!” ¹⁷ 

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ¹⁸  over one sinner who repents.”

Wahyu 5:8-13

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ¹⁹  before the Lamb. Each ²⁰  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ²¹  5:9 They were singing a new song: ²² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²³ 

and at the cost of your own blood ²⁴  you have purchased ²⁵  for God

persons ²⁶  from every tribe, language, ²⁷  people, and nation.

5:10 You have appointed ²⁸  them ²⁹  as a kingdom and priests ³⁰  to serve ³¹  our God, and they will reign ³²  on the earth.”

5:11 Then ³³  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 ³⁴  number was ten thousand times ten thousand ³⁵  – thousands times thousands – 5:12 all of whom ³⁶  were singing ³⁷  in a loud voice:

“Worthy is the lamb who was killed ³⁸ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ³⁹  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁴⁰ 

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

be praise, honor, glory, and ruling power ⁴¹  forever and ever!”

Wahyu 7:9-12

7:9 After these things I looked, and here was ⁴²  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁴³  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, ⁴⁴ 

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

7:11 And all the angels stood ⁴⁵  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 ⁴⁶  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!”

[42:10]  ¹ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ² tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ³ tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[44:23]  ⁴ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ⁵ tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.

[44:23]  ⁶ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ⁷ tn Heb “redeems.” See the note at 41:14.

[44:23]  ⁸ tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”

[52:9]  ⁹ tn Or “redeems.” See the note at 41:14.

[96:13]  ¹⁰ tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”

[96:13]  ¹¹ tn Heb “and the nations with his integrity.”

[98:9]  ¹² tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).

[2:13]  ¹³ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ¹⁴ tn Grk “a multitude of the armies of heaven.”

[2:14]  ¹⁵ sn Glory here refers to giving honor to God.

[2:14]  ¹⁶ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁷ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[15:10]  ¹⁸ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[5:8]  ¹⁹ 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.”

[5:8]  ²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ²¹ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ²² tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²³ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ²⁹ 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]  ³⁰ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ³¹ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ³² 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]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Grk “saying.”

[5:12]  ³⁸ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁴⁰ tn Grk “saying.”

[5:13]  ⁴¹ tn Or “dominion.”

[7:9]  ⁴² tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁴³ 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]  ⁴⁴ tn The dative here has been translated as a dative of possession.

[7:11]  ⁴⁵ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ⁴⁶ 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.”