84:7 They are sustained as they travel along; 1
each one appears 2 before God in Zion.
31:11 For the Lord will rescue the descendants of Jacob.
He will secure their release 3 from those who had overpowered them. 4
31:12 They will come and shout for joy on Mount Zion.
They will be radiant with joy 5 over the good things the Lord provides,
the grain, the fresh wine, the olive oil,
the young sheep and calves he has given to them.
They will be like a well-watered garden
and will not grow faint or weary any more.
31:13 The Lord says, 6 “At that time young women will dance and be glad.
Young men and old men will rejoice. 7
I will turn their grief into gladness.
I will give them comfort and joy in place of their sorrow.
31:14 I will provide the priests with abundant provisions. 8
My people will be filled to the full with the good things I provide.”
14:1 Then 20 I looked, and here was 21 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound 22 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 23 the sound I heard was like that made by harpists playing their harps, 14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 24 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.
14:4 These are the ones who have not defiled themselves 25 with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,
15:2 Then 26 I saw something like a sea of glass 27 mixed with fire, and those who had conquered 28 the beast and his image and the number of his name. They were standing 29 by 30 the sea of glass, holding harps given to them by God. 31 15:3 They 32 sang the song of Moses the servant 33 of God and the song of the Lamb: 34
“Great and astounding are your deeds,
Lord God, the All-Powerful! 35
Just 36 and true are your ways,
King over the nations! 37
15:4 Who will not fear you, O Lord,
and glorify 38 your name, because you alone are holy? 39
All nations 40 will come and worship before you
for your righteous acts 41 have been revealed.”
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 42 against her on your behalf!) 43
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,
19:2 because his judgments are true and just. 44
For he has judged 45 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 46 poured out by her own hands!” 47
19:3 Then 48 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 49 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 50 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 51 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 52 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: 53
“Hallelujah!
For the Lord our God, 54 the All-Powerful, 55 reigns!
19:7 Let us rejoice 56 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
1 tn Heb “they go from strength to strength.” The phrase “from strength to strength” occurs only here in the OT. With a verb of motion, the expression “from [common noun] to [same common noun]” normally suggests movement from one point to another or through successive points (see Num 36:7; 1 Chr 16:20; 17:5; Ps 105:13; Jer 25:32). Ps 84:7 may be emphasizing that the pilgrims move successively from one “place of strength” to another as they travel toward Jerusalem. All along the way they find adequate provisions and renewed energy for the trip.
2 tn The psalmist returns to the singular (see v. 5a), which he uses in either a representative or distributive (“each one” ) sense.
3 sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.
4 tn Heb “from the hand/power of the one too strong for him.”
5 tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).
6 tn Heb “Oracle of the
7 tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.
8 tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).
9 tn Heb “33:10 Thus says the
10 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.
11 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
12 tn Heb “Oracle of the
13 tn Or “I will restore the fortunes of the land.”
14 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.
15 tn Or “distress.”
16 sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the
17 tn Or “keep.”
18 tn Or “waiting for.”
19 tn Grk “unto eternal life.”
20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
21 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
22 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.
23 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
24 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
25 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
27 sn See Rev 4:6 where the sea of glass was mentioned previously.
28 tn Or “had been victorious over”; traditionally, “had overcome.”
29 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
30 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
31 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
32 tn Here καί (kai) has not been translated.
33 tn See the note on the word “servants” in 1:1.
34 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
35 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.”
36 tn Or “righteous,” although the context favors justice as the theme.
37 tc Certain
38 tn Or “and praise.”
39 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).
40 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
41 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.”
42 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
43 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
44 tn Compare the similar phrase in Rev 16:7.
45 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
46 tn See the note on the word “servants” in 1:1.
47 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
49 tn Or “her smoke ascends forever and ever.”
50 tn Grk “creatures 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.”
51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
53 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.”
54 tc Several
55 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.”
56 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).