Psalms 18:50

18:50 He ¹  gives his chosen king magnificent victories; ² 

he is faithful ³  to his chosen ruler, ⁴ 

to David and his descendants ⁵  forever.” ⁶ 

Psalms 31:19

31:19 How great is your favor, ⁷ 

which you store up for your loyal followers! ⁸ 

In plain sight of everyone you bestow it on those who take shelter ⁹  in you. ¹⁰ 

Psalms 66:5-6

66:5 Come and witness ¹¹  God’s exploits! ¹² 

His acts on behalf of people are awesome! ¹³ 

66:6 He turned the sea into dry land; ¹⁴ 

they passed through the river on foot. ¹⁵ 

Let us rejoice in him there! ¹⁶ 

Psalms 68:7-8

68:7 O God, when you lead your people into battle, ¹⁷ 

when you march through the desert, ¹⁸  (Selah)

68:8 the earth shakes,

yes, the heavens pour down rain

before God, the God of Sinai, ¹⁹ 

before God, the God of Israel. ²⁰ 

Psalms 68:22

68:22 The Lord says,

“I will retrieve them ²¹  from Bashan,

I will bring them back from the depths of the sea,

Ezra 7:27-28

7:27 ²² Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem! 7:28 He has also conferred his favor on me before the king, his advisers, and all the influential leaders of the king. I gained strength as the hand of the Lord my God was on me, and I gathered leaders from Israel to go up with me.

Isaiah 11:11-16

11:11 At that time ²³  the sovereign master ²⁴  will again lift his hand ²⁵  to reclaim ²⁶  the remnant of his people ²⁷  from Assyria, Egypt, Pathros, ²⁸  Cush, ²⁹  Elam, Shinar, ³⁰  Hamath, and the seacoasts. ³¹ 

11:12 He will lift a signal flag for the nations;

he will gather Israel’s dispersed people ³² 

and assemble Judah’s scattered people

from the four corners of the earth.

11:13 Ephraim’s jealousy will end, ³³ 

and Judah’s hostility ³⁴  will be eliminated.

Ephraim will no longer be jealous of Judah,

and Judah will no longer be hostile toward Ephraim.

11:14 They will swoop down ³⁵  on the Philistine hills to the west; ³⁶ 

together they will loot the people of the east.

They will take over Edom and Moab, ³⁷ 

and the Ammonites will be their subjects.

11:15 The Lord will divide ³⁸  the gulf ³⁹  of the Egyptian Sea; ⁴⁰ 

he will wave his hand over the Euphrates River ⁴¹  and send a strong wind, ⁴² 

he will turn it into seven dried-up streams, ⁴³ 

and enable them to walk across in their sandals.

11:16 There will be a highway leading out of Assyria

for the remnant of his people, ⁴⁴ 

just as there was for Israel,

when ⁴⁵  they went up from the land of Egypt.

Isaiah 12:4-6

12:4 At that time ⁴⁶  you will say:

“Praise the Lord!

Ask him for help! ⁴⁷ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ⁴⁸ 

12:5 Sing to the Lord, for he has done magnificent things,

let this be known ⁴⁹  throughout the earth!

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

for the Holy One of Israel ⁵⁰  acts mightily ⁵¹  among you!”

Isaiah 51:9-11

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ⁵² 

Wake up as in former times, as in antiquity!

Did you not smash ⁵³  the Proud One? ⁵⁴ 

Did you not ⁵⁵  wound the sea monster? ⁵⁶ 

51:10 Did you not dry up the sea,

the waters of the great deep?

Did you not make ⁵⁷  a path through the depths of the sea,

so those delivered from bondage ⁵⁸  could cross over?

51:11 Those whom the Lord has ransomed will return;

they will enter Zion with a happy shout.

Unending joy will crown them, ⁵⁹ 

happiness and joy will overwhelm ⁶⁰  them;

grief and suffering will disappear. ⁶¹ 

Isaiah 52:9-10

52:9 In unison give a joyful shout,

O ruins of Jerusalem!

For the Lord consoles his people;

he protects ⁶²  Jerusalem.

52:10 The Lord reveals ⁶³  his royal power ⁶⁴ 

in the sight of all the nations;

the entire ⁶⁵  earth sees

our God deliver. ⁶⁶ 

Isaiah 66:14

66:14 When you see this, you will be happy, ⁶⁷ 

and you will be revived. ⁶⁸ 

The Lord will reveal his power to his servants

and his anger to his enemies. ⁶⁹ 

Luke 1:46

Mary’s Hymn of Praise

1:46 And Mary ⁷⁰  said, ⁷¹ 

“My soul exalts ⁷²  the Lord, ⁷³ 

Luke 1:49

1:49 because he who is mighty ⁷⁴  has done great things for me, and holy is his name;

Ephesians 1:18-22

1:18 – since the eyes of your ⁷⁵  heart have been enlightened ⁷⁶  – so that you may know what is the hope of his calling, ⁷⁷  what is the wealth of his glorious ⁷⁸  inheritance in the saints, 1:19 and what is the incomparable ⁷⁹  greatness of his power toward ⁸⁰  us who believe, as displayed in ⁸¹  the exercise of his immense strength. ⁸²  1:20 This power ⁸³  he exercised ⁸⁴  in Christ when he raised him ⁸⁵  from the dead and seated him ⁸⁶  at his right hand in the heavenly realms ⁸⁷  1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God ⁸⁸  put ⁸⁹  all things under Christ’s ⁹⁰  feet, ⁹¹  and he gave him to the church as head over all things. ⁹² 

Revelation 12:10

12:10 Then ⁹³  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁹⁴  of his Christ, ⁹⁵  have now come,

because the accuser of our brothers and sisters, ⁹⁶ 

the one who accuses them day and night ⁹⁷  before our God,

has been thrown down.

Revelation 19:1-7

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. ⁹⁸ 

For he has judged ⁹⁹  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ¹⁰⁰  poured out by her own hands!” ¹⁰¹ 

19:3 Then ¹⁰²  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ¹⁰³  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ¹⁰⁴  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ¹⁰⁵  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!”

The Wedding Celebration of the Lamb

19:6 Then ¹⁰⁶  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: ¹⁰⁷ 

“Hallelujah!

For the Lord our God, ¹⁰⁸  the All-Powerful, ¹⁰⁹  reigns!

19:7 Let us rejoice ¹¹⁰  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

[18:50]  ¹ tn Or “the one who.”

[18:50]  ² tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.

[18:50]  ³ tn Heb “[the one who] does loyalty.”

[18:50]  ⁴ tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.

[18:50]  ⁵ tn Or “offspring”; Heb “seed.”

[18:50]  ⁶ sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.

[31:19]  ⁷ tn Or “How abundant are your blessings!”

[31:19]  ⁸ tn Heb “for those who fear you.”

[31:19]  ⁹ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 34:21-22).

[31:19]  ¹⁰ tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”

[66:5]  ¹¹ tn Or “see.”

[66:5]  ¹² tn Or “acts” (see Ps 46:8).

[66:5]  ¹³ tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”

[66:6]  ¹⁴ sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).

[66:6]  ¹⁵ tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).

[66:6]  ¹⁶ tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

[68:7]  ¹⁷ tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24).

[68:7]  ¹⁸ sn When you march through the desert. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the desert. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.

[68:8]  ¹⁹ tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

[68:8]  ²⁰ sn The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)

[68:22]  ²¹ tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.

[7:27]  ²² sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.

[11:11]  ²³ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:11]  ²⁴ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ²⁵ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ²⁶ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ²⁷ tn Heb “the remnant of his people who remain.”

[11:11]  ²⁸ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ²⁹ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ³⁰ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ³¹ tn Or perhaps, “the islands of the sea.”

[11:12]  ³² tn Or “the banished of Israel,” i.e., the exiles.

[11:13]  ³³ tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

[11:13]  ³⁴ tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.

[11:14]  ³⁵ tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.

[11:14]  ³⁶ tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.

[11:14]  ³⁷ tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).

[11:15]  ³⁸ tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”

[11:15]  ³⁹ tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

[11:15]  ⁴⁰ sn That is, the Red Sea.

[11:15]  ⁴¹ tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

[11:15]  ⁴² tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.

[11:15]  ⁴³ tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.

[11:16]  ⁴⁴ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

[11:16]  ⁴⁵ tn Heb “in the day” (so KJV).

[12:4]  ⁴⁶ tn Or “in that day” (KJV).

[12:4]  ⁴⁷ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ⁴⁸ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[12:5]  ⁴⁹ tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[12:6]  ⁵⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ⁵¹ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[51:9]  ⁵² tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ⁵³ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ⁵⁴ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ⁵⁵ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ⁵⁶ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[51:10]  ⁵⁷ tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”

[51:10]  ⁵⁸ tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”

[51:11]  ⁵⁹ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[51:11]  ⁶⁰ tn Heb “overtake” (so NIV); NASB “they will obtain.”

[51:11]  ⁶¹ tn Heb “grief and groaning will flee.”

[52:9]  ⁶² tn Or “redeems.” See the note at 41:14.

[52:10]  ⁶³ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ⁶⁴ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ⁶⁵ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ⁶⁶ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[66:14]  ⁶⁷ tn “and you will see and your heart will be happy.”

[66:14]  ⁶⁸ tn Heb “and your bones like grass will sprout.”

[66:14]  ⁶⁹ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[1:46]  ⁷⁰ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

[1:46]  ⁷¹ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:46]  ⁷² tn Or “lifts up the Lord in praise.”

[1:46]  ⁷³ sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.

[1:49]  ⁷⁴ tn Traditionally, “the Mighty One.”

[1:18]  ⁷⁵ tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì⁴⁶ B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.

[1:18]  ⁷⁶ tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.

[1:18]  ⁷⁷ tn Or “the hope to which he has called you.”

[1:18]  ⁷⁸ tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”

[1:19]  ⁷⁹ tn Or “immeasurable, surpassing”

[1:19]  ⁸⁰ tn Or “for, to”

[1:19]  ⁸¹ tn Grk “according to.”

[1:19]  ⁸² tn Grk “according to the exercise of the might of his strength.”

[1:20]  ⁸³ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁸⁴ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁸⁵ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ⁸⁶ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ⁸⁷ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[1:22]  ⁸⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁸⁹ tn Grk “subjected.”

[1:22]  ⁹⁰ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁹¹ sn An allusion to Ps 8:6.

[1:22]  ⁹² tn Grk “and he gave him as head over all things to the church.”

[12:10]  ⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁹⁴ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁹⁶ 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.

[12:10]  ⁹⁷ tn Or “who accuses them continually.”

[19:2]  ⁹⁸ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁹⁹ 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.

[19:2]  ¹⁰⁰ tn See the note on the word “servants” in 1:1.

[19:2]  ¹⁰¹ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ¹⁰³ tn Or “her smoke ascends forever and ever.”

[19:4]  ¹⁰⁴ 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.”

[19:5]  ¹⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ 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.”

[19:7]  ¹¹⁰ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).