Psalms 47:1-5

Psalm 47 ¹ 

For the music director; by the Korahites; a psalm.

47:1 All you nations, clap your hands!

Shout out to God in celebration! ² 

47:2 For the sovereign Lord ³  is awe-inspiring; ⁴ 

he is the great king who rules the whole earth! ⁵ 

47:3 He subdued nations beneath us ⁶ 

and countries ⁷  under our feet.

47:4 He picked out for us a special land ⁸ 

to be a source of pride for ⁹  Jacob, ¹⁰  whom he loves. ¹¹  (Selah)

47:5 God has ascended his throne ¹²  amid loud shouts; ¹³ 

the Lord has ascended his throne amid the blaring of ram’s horns. ¹⁴ 

Psalms 66:1

Psalm 66 ¹⁵ 

For the music director; a song, a psalm.

66:1 Shout out praise to God, all the earth!

Psalms 66:4

66:4 All the earth worships ¹⁶  you

and sings praises to you!

They sing praises to your name!” (Selah)

Psalms 67:4

67:4 Let foreigners ¹⁷  rejoice and celebrate!

For you execute justice among the nations,

and govern the people living on earth. ¹⁸  (Selah)

Psalms 95:1

Psalm 95 ¹⁹ 

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

Let’s shout out praises to our protector who delivers us! ²⁰ 

Psalms 100:1

Psalm 100 ²¹ 

A thanksgiving psalm.

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

Isaiah 12:6

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

for the Holy One of Israel ²²  acts mightily ²³  among you!”

Isaiah 42:11

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.

Isaiah 44:23

44:23 Shout for joy, O sky, for the Lord intervenes; ²⁴ 

shout out, you subterranean regions ²⁵  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ²⁶ 

For the Lord protects ²⁷  Jacob;

he reveals his splendor through Israel. ²⁸ 

Jeremiah 33:11

33:11 Once again there will be sounds ²⁹  of joy and gladness and the glad celebrations of brides and grooms. ³⁰  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ³¹  For I, the Lord, affirm ³²  that I will restore the land to what it was ³³  in days of old.’ ³⁴ 

Zephaniah 3:14

3:14 Shout for joy, Daughter Zion! ³⁵ 

Shout out, Israel!

Be happy and boast with all your heart, Daughter Jerusalem!

Matthew 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ³⁶  “Hosanna ³⁷  to the Son of David! Blessed is the one who comes in the name of the Lord! ³⁸  Hosanna in the highest!”

Revelation 19:1

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

Revelation 19:6

The Wedding Celebration of the Lamb

19:6 Then ³⁹  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ⁴⁰ 

“Hallelujah!

For the Lord our God, ⁴¹  the All-Powerful, ⁴²  reigns!

[47:1]  ¹ sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.

[47:1]  ² tn Heb “Shout to God with [the] sound of a ringing cry!”

[47:2]  ³ tn Heb “the Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.

[47:2]  ⁴ tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.

[47:2]  ⁵ tn Heb “a great king over all the earth.”

[47:3]  ⁶ tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.

[47:3]  ⁷ tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).

[47:4]  ⁸ tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).

[47:4]  ⁹ tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.

[47:4]  ¹⁰ tn That is, Israel.

[47:4]  ¹¹ sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.

[47:5]  ¹² sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.

[47:5]  ¹³ tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.

[47:5]  ¹⁴ tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.

[66:1]  ¹⁵ sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.

[66:4]  ¹⁶ tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).

[67:4]  ¹⁷ tn Or “peoples.”

[67:4]  ¹⁸ tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).

[95:1]  ¹⁹ 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]  ²⁰ tn Heb “to the rocky summit of our deliverance.”

[100:1]  ²¹ 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.

[12:6]  ²² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ²³ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[44:23]  ²⁴ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ²⁵ 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]  ²⁶ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ²⁷ tn Heb “redeems.” See the note at 41:14.

[44:23]  ²⁸ 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.”

[33:11]  ²⁹ tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ³⁰ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ³¹ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ³² tn Heb “Oracle of the Lord.”

[33:11]  ³³ tn Or “I will restore the fortunes of the land.”

[33:11]  ³⁴ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[3:14]  ³⁵ sn This phrase is used as an epithet for the city and the nation. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Israel and Jerusalem as a woman, a device used to evoke sympathy from the reader.

[21:9]  ³⁶ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ³⁷ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  ³⁸ sn A quotation from Ps 118:25-26.

[19:6]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴⁰ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ⁴¹ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ⁴² 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”