Psalms 21:1

Psalm 21 ¹ 

For the music director; a psalm of David.

21:1 O Lord, the king rejoices in the strength you give; ² 

he takes great delight in the deliverance you provide. ³ 

Psalms 21:13

21:13 Rise up, O Lord, in strength! ⁴ 

We will sing and praise ⁵  your power!

Psalms 81:1

Psalm 81 ⁶ 

For the music director; according to the gittith style; ⁷  by Asaph.

81:1 Shout for joy to God, our source of strength!

Shout out to the God of Jacob!

Psalms 95:1

Psalm 95 ⁸ 

95:1 Come! Let’s sing for joy to the Lord!

Let’s shout out praises to our protector who delivers us! ⁹ 

Psalms 100:1-2

Psalm 100 ¹⁰ 

A thanksgiving psalm.

100:1 Shout out praises to the Lord, all the earth!

100:2 Worship ¹¹  the Lord with joy!

Enter his presence with joyful singing!

Psalms 138:5

138:5 Let them sing about the Lord’s deeds, ¹² 

for the Lord’s splendor is magnificent. ¹³ 

Ephesians 5:19-20

5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music ¹⁴  in ¹⁵  your hearts to the Lord, 5:20 always giving thanks to God the Father for each other ¹⁶  in the name of our Lord Jesus Christ,

Revelation 5:9

5:9 They were singing a new song: ¹⁷ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹⁸ 

and at the cost of your own blood ¹⁹  you have purchased ²⁰  for God

persons ²¹  from every tribe, language, ²²  people, and nation.

Revelation 15:3

15:3 They ²³  sang the song of Moses the servant ²⁴  of God and the song of the Lamb: ²⁵ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ²⁶ 

Just ²⁷  and true are your ways,

King over the nations! ²⁸ 

[21:1]  ¹ sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.

[21:1]  ² tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).

[21:1]  ³ tn Heb “and in your deliverance, how greatly he rejoices.”

[21:13]  ⁴ tn Heb “in your strength,” but English idiom does not require the pronoun.

[21:13]  ⁵ tn Heb “sing praise.”

[81:1]  ⁶ sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.

[81:1]  ⁷ tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.

[95:1]  ⁸ sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.

[95:1]  ⁹ tn Heb “to the rocky summit of our deliverance.”

[100:1]  ¹⁰ sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.

[100:2]  ¹¹ tn Or “serve.”

[138:5]  ¹² tn Heb “ways.”

[138:5]  ¹³ tn Heb “great.”

[5:19]  ¹⁴ tn See BDAG 1096 s.v. ψάλλω.

[5:19]  ¹⁵ tn Or “with.”

[5:20]  ¹⁶ tn Grk “for all.” The form “all” can be either neuter or masculine.

[5:9]  ¹⁷ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ¹⁸ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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.

[15:3]  ²³ tn Here καί (kai) has not been translated.

[15:3]  ²⁴ tn See the note on the word “servants” in 1:1.

[15:3]  ²⁵ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ²⁶ 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.”

[15:3]  ²⁷ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ²⁸ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.