2 Samuel 22:47

22:47 The Lord is alive! ¹ 

My protector ²  is praiseworthy! ³ 

The God who delivers me ⁴  is exalted as king! ⁵ 

Psalms 18:46

18:46 The Lord is alive! ⁶ 

My protector ⁷  is praiseworthy! ⁸ 

The God who delivers me ⁹  is exalted as king! ¹⁰ 

Psalms 30:1

Psalm 30 ¹¹ 

A psalm – a song used at the dedication of the temple; ¹²  by David.

30:1 I will praise you, O Lord, for you lifted me up, ¹³ 

and did not allow my enemies to gloat ¹⁴  over me.

Psalms 34:3

34:3 Magnify the Lord with me!

Let’s praise ¹⁵  his name together!

Psalms 99:5

99:5 Praise ¹⁶  the Lord our God!

Worship ¹⁷  before his footstool!

He is holy!

Psalms 99:9

99:9 Praise ¹⁸  the Lord our God!

Worship on his holy hill,

for the Lord our God is holy!

Psalms 118:28

118:28 You are my ¹⁹  God and I will give you thanks!

You are my God and I will praise you!

Psalms 145:1

Psalm 145 ²⁰ 

A psalm of praise, by David.

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

I will praise your name continually! ²¹ 

Isaiah 25:1

25:1 O Lord, you are my God! ²² 

I will exalt you in praise, I will extol your fame. ²³ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ²⁴ 

John 5:23

5:23 so that all people ²⁵  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Philippians 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Revelation 5:9-14

5:9 They were singing a new song: ²⁶ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²⁷ 

and at the cost of your own blood ²⁸  you have purchased ²⁹  for God

persons ³⁰  from every tribe, language, ³¹  people, and nation.

5:10 You have appointed ³²  them ³³  as a kingdom and priests ³⁴  to serve ³⁵  our God, and they will reign ³⁶  on the earth.”

5:11 Then ³⁷  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 ³⁸  number was ten thousand times ten thousand ³⁹  – thousands times thousands – 5:12 all of whom ⁴⁰  were singing ⁴¹  in a loud voice:

“Worthy is the lamb who was killed ⁴² 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁴³  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁴⁴ 

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

be praise, honor, glory, and ruling power ⁴⁵  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁴⁶  and worshiped.

[22:47]  ¹ tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) as used exclusively as an oath formula, but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates that he is the living God by rescuing and empowering the psalmist.

[22:47]  ² tn Heb “my rocky cliff,” which is a metaphor for protection.

[22:47]  ³ tn Or “blessed [i.e., praised] be.”

[22:47]  ⁴ tn Heb “the God of the rock of my deliverance.” The term צוּר (tsur, “rock”) is probably accidentally repeated from the previous line. The parallel version in Ps 18:46 has simply “the God of my deliverance.”

[22:47]  ⁵ tn The words “as king” are supplied in the translation for clarification. In the Psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).

[18:46]  ⁶ tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the Lord lives,” but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates he is the living God by rescuing and empowering the psalmist.

[18:46]  ⁷ tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.

[18:46]  ⁸ tn Or “blessed [i.e., praised] be.”

[18:46]  ⁹ tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”

[18:46]  ¹⁰ tn The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם (rum, “be exalted”), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).

[30:1]  ¹¹ sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.

[30:1]  ¹² tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.

[30:1]  ¹³ tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.

[30:1]  ¹⁴ tn Or “rejoice.”

[34:3]  ¹⁵ tn Or “exalt.”

[99:5]  ¹⁶ tn Or “exalt.”

[99:5]  ¹⁷ tn Or “bow down.”

[99:9]  ¹⁸ tn Or “exalt.”

[118:28]  ¹⁹ sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).

[145:1]  ²⁰ sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.

[145:1]  ²¹ tn Or, hyperbolically, “forever.”

[25:1]  ²² sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ²³ tn Heb “name.” See the note at 24:15.

[25:1]  ²⁴ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

[5:23]  ²⁵ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[5:9]  ²⁶ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁷ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ³³ 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]  ³⁴ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ³⁵ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ³⁶ 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]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Grk “saying.”

[5:12]  ⁴² tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁴⁴ tn Grk “saying.”

[5:13]  ⁴⁵ tn Or “dominion.”

[5:14]  ⁴⁶ 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.”