Mazmur 47:6-7

47:6 Sing to God! Sing!

Sing to our king! Sing!

47:7 For God is king of the whole earth!

Sing a well-written song! ¹ 

Mazmur 72:18

72:18 The Lord God, the God of Israel, deserves praise! ² 

He alone accomplishes amazing things! ³ 

Mazmur 96:3-10

96:3 Tell the nations about his splendor!

Tell ⁴  all the nations about his amazing deeds!

96:4 For the Lord is great and certainly worthy of praise;

he is more awesome than all gods. ⁵ 

96:5 For all the gods of the nations are worthless, ⁶ 

but the Lord made the sky.

96:6 Majestic splendor emanates from him; ⁷ 

his sanctuary is firmly established and beautiful. ⁸ 

96:7 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

96:8 Ascribe to the Lord the splendor he deserves! ⁹ 

Bring an offering and enter his courts!

96:9 Worship the Lord in holy attire! ¹⁰ 

Tremble before him, all the earth!

96:10 Say among the nations, “The Lord reigns!

The world is established, it cannot be moved.

He judges the nations fairly.”

Mazmur 105:2-3

105:2 Sing to him!

Make music to him!

Tell about all his miraculous deeds!

105:3 Boast about his holy name!

Let the hearts of those who seek the Lord rejoice!

Mazmur 106:2

106:2 Who can adequately recount the Lord’s mighty acts,

or relate all his praiseworthy deeds? ¹¹ 

Mazmur 107:15

107:15 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ¹² 

Mazmur 107:22

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ¹³ 

Mazmur 107:1

Book 5
(Psalms 107-150)

Psalm 107 ¹⁴ 

107:1 Give thanks to the Lord, for he is good,

and his loyal love endures! ¹⁵ 

Mazmur 29:10

29:10 The Lord sits enthroned over the engulfing waters, ¹⁶ 

the Lord sits enthroned ¹⁷  as the eternal king.

Nehemia 9:5

9:5 The Levites – Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah – said, “Stand up and bless the LORD your God!”

“May you be blessed, O LORD our God, from age to age. ¹⁸  May your glorious name ¹⁹  be blessed; may it be lifted up above all blessing and praise.

Yesaya 6:3

6:3 They called out to one another, “Holy, holy, holy ²⁰  is the Lord who commands armies! ²¹  His majestic splendor fills the entire earth!”

Yesaya 12:4-6

12:4 At that time ²²  you will say:

“Praise the Lord!

Ask him for help! ²³ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ²⁴ 

12:5 Sing to the Lord, for he has done magnificent things,

let this be known ²⁵  throughout the earth!

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ²⁶  acts mightily ²⁷  among you!”

Yesaya 49:13

49:13 Shout for joy, O sky! ²⁸ 

Rejoice, O earth!

Let the mountains give a joyful shout!

For the Lord consoles his people

and shows compassion to the ²⁹  oppressed.

Wahyu 4:8-11

4:8 Each one of the four living creatures had six wings ³⁰  and was full of eyes all around and inside. ³¹  They never rest day or night, saying: ³² 

“Holy Holy Holy is the Lord God, the All-Powerful, ³³ 

Who was and who is, and who is still to come!”

4:9 And whenever the living creatures give glory, honor, ³⁴  and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground ³⁵  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ³⁶  before his ³⁷  throne, saying:

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ³⁸ 

Wahyu 5:13

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!”

[47:7]  ¹ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.

[72:18]  ² tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

[72:18]  ³ tn Heb “[the] one who does amazing things by himself.”

[96:3]  ⁴ tn The verb “tell” is understood by ellipsis (note the preceding line).

[96:4]  ⁵ tn Or perhaps “and feared by all gods.” See Ps 89:7.

[96:5]  ⁶ tn The Hebrew term אֱלִילִים (’elilim, “worthless”) sounds like אֱלֹהִים (’elohim, “gods”). The sound play draws attention to the statement.

[96:6]  ⁷ tn Heb “majesty and splendor [are] before him.”

[96:6]  ⁸ tn Heb “strength and beauty [are] in his sanctuary.”

[96:8]  ⁹ tn Heb “the splendor of [i.e., “due”] his name.”

[96:9]  ¹⁰ tn Or “in holy splendor.”

[106:2]  ¹¹ tn Heb “[or] cause to be heard all his praise.”

[107:15]  ¹² tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:22]  ¹³ tn Heb “and let them proclaim his works with a ringing cry.”

[107:1]  ¹⁴ sn Psalm 107. The psalmist praises God for his kindness to his exiled people.

[107:1]  ¹⁵ tn Heb “for forever [is] his loyal love.”

[29:10]  ¹⁶ 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]  ¹⁷ tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.

[9:5]  ¹⁸ tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O LORD our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the LORD.” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b-10:1 continue to be the Levites of v. 5a.

[9:5]  ¹⁹ tn Heb “the name of your glory.”

[6:3]  ²⁰ tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)

[6:3]  sn Or “The Lord who commands armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.

[6:3]  ²¹ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[12:4]  ²² tn Or “in that day” (KJV).

[12:4]  ²³ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ²⁴ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[12:5]  ²⁵ tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[12:6]  ²⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ²⁷ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[49:13]  ²⁸ tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[49:13]  ²⁹ tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).

[4:8]  ³⁰ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ³¹ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ³² tn Or “They never stop saying day and night.”

[4:8]  ³³ 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.”

[4:8]  sn A quotation from (or an allusion to) Isa 6:3.

[4:9]  ³⁴ tn Here 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.

[4:10]  ³⁵ tn Grk “the twenty-four elders fall 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.”

[4:10]  ³⁶ sn See the note on the word crown in Rev 3:11.

[4:10]  ³⁷ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ³⁸ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[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.”