Revelation 11:18

11:18 The ¹  nations ²  were enraged,

but ³  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, ⁴ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁵  your name, both small and great,

and the time has come ⁶  to destroy those who destroy ⁷  the earth.”

Isaiah 3:10-11

3:10 Tell the innocent ⁸  it will go well with them, ⁹ 

for they will be rewarded for what they have done. ¹⁰ 

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ¹¹ 

Isaiah 40:10

40:10 Look, the sovereign Lord comes as a victorious warrior; ¹² 

his military power establishes his rule. ¹³ 

Look, his reward is with him;

his prize goes before him. ¹⁴ 

Isaiah 62:11

62:11 Look, the Lord announces to the entire earth: ¹⁵ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ¹⁶ 

Isaiah 62:1

The Lord Takes Delight in Zion

62:1 “For the sake of Zion I will not be silent;

for the sake of Jerusalem ¹⁷  I will not be quiet,

until her vindication shines brightly ¹⁸ 

and her deliverance burns like a torch.”

Colossians 3:8

3:8 But now, put off all such things ¹⁹  as anger, rage, malice, slander, abusive language from your mouth.

Colossians 3:14

3:14 And to all these ²⁰  virtues ²¹  add ²²  love, which is the perfect bond. ²³ 

Colossians 1:17-18

1:17 He himself is before all things and all things are held together ²⁴  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ²⁵  from among the dead, so that he himself may become first in all things. ²⁶ 

[11:18]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ² tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁴ tn See the note on the word “servants” in 1:1.

[11:18]  ⁵ tn Grk “who fear.”

[11:18]  ⁶ 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.

[11:18]  ⁷ 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.

[3:10]  ⁸ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ⁹ tn Heb “that it is good.”

[3:10]  ¹⁰ tn Heb “for the fruit of their deeds they will eat.”

[3:11]  ¹¹ tn Heb “for the work of his hands will be done to him.”

[40:10]  ¹² tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ¹³ tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ¹⁴ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[62:11]  ¹⁵ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ¹⁶ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[62:1]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[62:1]  ¹⁸ tn Heb “goes forth like brightness.”

[3:8]  ¹⁹ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[3:14]  ²⁰ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ²¹ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ²² tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ²³ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[1:17]  ²⁴ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ²⁵ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ²⁶ tn Grk “in order that he may become in all things, himself, first.”