Yesaya 9:7

9:7 His dominion will be vast ¹ 

and he will bring immeasurable prosperity. ² 

He will rule on David’s throne

and over David’s kingdom, ³ 

establishing it ⁴  and strengthening it

by promoting justice and fairness, ⁵ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ⁶  will accomplish this.

Yesaya 11:9

11:9 They will no longer injure or destroy

on my entire royal mountain. ⁷ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ⁸ 

Yesaya 30:26

30:26 The light of the full moon will be like the sun’s glare

and the sun’s glare will be seven times brighter,

like the light of seven days, ⁹ 

when the Lord binds up his people’s fractured bones ¹⁰ 

and heals their severe wound. ¹¹ 

Yesaya 60:19-20

60:19 The sun will no longer supply light for you by day,

nor will the moon’s brightness shine on you;

the Lord will be your permanent source of light –

the splendor of your God will shine upon you. ¹² 

60:20 Your sun will no longer set;

your moon will not disappear; ¹³ 

the Lord will be your permanent source of light;

your time ¹⁴  of sorrow will be over.

Daniel 12:4

12:4 “But you, Daniel, close up these words and seal the book until the time of the end. Many will dash about, ¹⁵  and knowledge will increase.”

Hosea 3:5

3:5 Afterward, the Israelites will turn and seek the Lord their God and their Davidic king. ¹⁶  Then they will submit to the Lord in fear and receive his blessings ¹⁷  in the future. ¹⁸ 

Wahyu 11:15

The Seventh Trumpet

11:15 Then ¹⁹  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, ²⁰ 

and he will reign for ever and ever.”

Wahyu 14:6

Three Angels and Three Messages

14:6 Then ²¹  I saw another ²²  angel flying directly overhead, ²³  and he had ²⁴  an eternal gospel to proclaim ²⁵  to those who live ²⁶  on the earth – to every nation, tribe, ²⁷  language, and people.

Wahyu 20:2-4

20:2 He ²⁸  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ²⁹  then ³⁰  threw him into the abyss and locked ³¹  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

20:4 Then ³²  I saw thrones and seated on them were those who had been given authority to judge. ³³  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ³⁴  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ³⁵  came to life ³⁶  and reigned with Christ for a thousand years.

Wahyu 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ³⁷  of God is among human beings. ³⁸  He ³⁹  will live among them, and they will be his people, and God himself will be with them. ⁴⁰ 

[9:7]  ¹ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ² tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ³ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ⁴ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ⁵ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ⁶ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[11:9]  ⁷ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ⁸ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[30:26]  ⁹ sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).

[30:26]  ¹⁰ tn Heb “the fracture of his people” (so NASB).

[30:26]  sn The Lord is here compared to a physician setting a broken bone in a bandage or cast.

[30:26]  ¹¹ tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”

[60:19]  ¹² tn Heb “and your God for your splendor.”

[60:20]  ¹³ sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.

[60:20]  ¹⁴ tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).

[12:4]  ¹⁵ tn Or “will run back and forth”; KJV “shall run to and fro”; NIV “will go here and there”; CEV “will go everywhere.”

[12:4]  sn Many will dash about is probably an allusion to Amos 8:12.

[3:5]  ¹⁶ tn Heb “David their king”; cf. NCV “the king from David’s family”; TEV “a descendant of David their king”; NLT “David’s descendant, their king.”

[3:5]  sn It is not clear whether Hosea was predicting a restoration of Davidic kingship over Israel and Judah (e.g., Jer 17:25; 22:2) or referring to the ultimate Davidic king, namely, the Messiah, who will fulfill the conditions of the Davidic covenant and inaugurate/fulfill the blessings of the Davidic covenant for Israel. The Messiah is frequently pictured as the “New David” because he would fulfill the ideals of the Davidic covenant and be everything that David and his descendants were commissioned to be (e.g., Isa 9:7[6]; 16:5; Jer 23:5-6; 30:9; 33:15-16; Ezek 34:23-24; 37:24-25).

[3:5]  ¹⁷ tn Heb “his goodness”; NLT “his good gifts.”

[3:5]  ¹⁸ tn Heb “in the end of the days.” Cf. NAB, NASB, NIV, NCV, NLT “in the last days.”

[11:15]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:6]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ²² tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ²³ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ²⁴ tn Grk “having.”

[14:6]  ²⁵ tn Or “an eternal gospel to announce as good news.”

[14:6]  ²⁶ tn Grk “to those seated on the earth.”

[14:6]  ²⁷ tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[20:2]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ²⁹ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³¹ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:4]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ³³ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ³⁴ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ³⁶ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[21:3]  ³⁷ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ³⁸ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ³⁹ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ⁴⁰ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.