Psalms 66:1

Psalm 66 ¹ 

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 ²  you

and sings praises to you!

They sing praises to your name!” (Selah)

Psalms 67:3

67:3 Let the nations thank you, O God!

Let all the nations thank you! ³ 

Psalms 86:9

86:9 All the nations, whom you created,

will come and worship you, ⁴  O Lord.

They will honor your name.

Isaiah 24:15-16

24:15 So in the east ⁵  extol the Lord,

along the seacoasts extol ⁶  the fame ⁷  of the Lord God of Israel.

24:16 From the ends of the earth we ⁸  hear songs –

the Just One is majestic. ⁹ 

But I ¹⁰  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ¹¹ 

Isaiah 42:10-12

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

Praise him ¹²  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ¹³ 

you coastlands ¹⁴  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.

42:12 Let them give the Lord the honor he deserves; ¹⁵ 

let them praise his deeds in the coastlands. ¹⁶ 

Romans 15:11

15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ¹⁷ 

Revelation 15:4

15:4 Who will not fear you, O Lord,

and glorify ¹⁸  your name, because you alone are holy? ¹⁹ 

All nations ²⁰  will come and worship before you

for your righteous acts ²¹  have been revealed.”

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

[66:4]  ² 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”).

[67:3]  ³ tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.

[86:9]  ⁴ tn Or “bow down before you.”

[24:15]  ⁵ tc The Hebrew text reads literally, “in the lights,” interpreted by some to mean “in the region of light,” referring to the east. Some scholars have suggested the emendation of בָּאֻרִים (ba’urim) to בְּאִיֵּי הַיָּם (bÿ’iyyey hayyam, “along the seacoasts”), a phrase that is repeated in the next line. In this case, the two lines form synonymous parallelism. If one retains the MT reading (as above), “in the east” and “along the seacoasts” depict the two ends of the earth to refer to all the earth (as a merism).

[24:15]  ⁶ tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.

[24:15]  ⁷ tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.

[24:16]  ⁸ sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.

[24:16]  ⁹ tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.

[24:16]  ¹⁰ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ¹¹ tn Heb “and [with] deception deceivers deceive.”

[42:10]  ¹² tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ¹³ tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ¹⁴ tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[42:12]  ¹⁵ tn Heb “Let them ascribe to the Lord glory.”

[42:12]  ¹⁶ tn Heb “and his praise in the coastlands [or “islands”] let them declare.”

[15:11]  ¹⁷ sn A quotation from Ps 117:1.

[15:4]  ¹⁸ tn Or “and praise.”

[15:4]  ¹⁹ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ²⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ²¹ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”