11:15 Then 1 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 2
and he will reign for ever and ever.”
11:16 Then 3 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 4 and worshiped God 11:17 with these words: 5
“We give you thanks, Lord God, the All-Powerful, 6
the one who is and who was,
because you have taken your great power
and begun to reign. 7
11:18 The 8 nations 9 were enraged,
but 10 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 11
the prophets, their reward,
as well as to the saints
and to those who revere 12 your name, both small and great,
and the time has come 13 to destroy those who destroy 14 the earth.”
“The salvation and the power
and the kingdom of our God,
and the ruling authority 16 of his Christ, 17 have now come,
because the accuser of our brothers and sisters, 18
the one who accuses them day and night 19 before our God,
has been thrown down.
21:22 Now 20 I saw no temple in the city, because the Lord God – the All-Powerful 21 – and the Lamb are its temple.
47:2 For the sovereign Lord 22 is awe-inspiring; 23
he is the great king who rules the whole earth! 24
47:7 For God is king of the whole earth!
Sing a well-written song! 25
93:1 The Lord reigns!
He is robed in majesty,
the Lord is robed,
he wears strength around his waist. 27
Indeed, the world is established, it cannot be moved.
97:1 The Lord reigns!
Let the earth be happy!
Let the many coastlands rejoice!
97:12 You godly ones, rejoice in the Lord!
Give thanks to his holy name. 29
99:1 The Lord reigns!
The nations tremble. 31
He sits enthroned above the winged angels; 32
the earth shakes. 33
52:7 How delightful it is to see approaching over the mountains 34
the feet of a messenger who announces peace,
a messenger who brings good news, who announces deliverance,
who says to Zion, “Your God reigns!” 35
6:13 And do not lead us into temptation, 36 but deliver us from the evil one. 37
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
2 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
4 tn Grk “they fell down on their faces.” 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.”
5 tn Grk “saying.”
6 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.”
7 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
9 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
10 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
11 tn See the note on the word “servants” in 1:1.
12 tn Grk “who fear.”
13 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
14 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
16 tn Or “the right of his Messiah to rule.” See L&N 37.35.
17 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
18 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.
19 tn Or “who accuses them continually.”
20 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
21 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.”
22 tn Heb “the
23 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.
24 tn Heb “a great king over all the earth.”
25 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.
26 sn Psalm 93. The psalmist affirms that the
27 sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.
28 sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.
29 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the
30 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
31 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
32 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
33 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
34 tn Heb “How delightful on the mountains.”
35 tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.
36 tn Or “into a time of testing.”
37 tc Most