Mazmur 149:5-9

149:5 Let the godly rejoice because of their vindication! ¹ 

Let them shout for joy upon their beds! ² 

149:6 May they praise God

while they hold a two-edged sword in their hand, ³ 

149:7 in order to take ⁴  revenge on the nations,

and punish foreigners.

149:8 They bind ⁵  their kings in chains,

and their nobles in iron shackles,

149:9 and execute the judgment to which their enemies ⁶  have been sentenced. ⁷ 

All his loyal followers will be vindicated. ⁸ 

Praise the Lord!

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ⁹  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Lukas 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ¹⁰  on thrones judging ¹¹  the twelve tribes of Israel.

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ¹²  which is called the Passover, was approaching.

Kolose 1:2-3

1:2 to the saints, the faithful ¹³  brothers and sisters ¹⁴  in Christ, at Colossae. Grace and peace to you ¹⁵  from God our Father! ¹⁶ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁷  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Wahyu 19:11-13

The Son of God Goes to War

19:11 Then ¹⁸  I saw heaven opened and here came ¹⁹  a white horse! The ²⁰  one riding it was called “Faithful” and “True,” and with justice ²¹  he judges and goes to war. 19:12 His eyes are like a fiery ²²  flame and there are many diadem crowns ²³  on his head. He has ²⁴  a name written ²⁵  that no one knows except himself. 19:13 He is dressed in clothing dipped ²⁶  in blood, and he is called ²⁷  the Word of God.

Wahyu 20:4

20:4 Then ²⁸  I saw thrones and seated on them were those who had been given authority to judge. ²⁹  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 ³⁰  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ³¹  came to life ³²  and reigned with Christ for a thousand years.

[149:5]  ¹ tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the Lord’s people as a result of their deliverance (see v. 4).

[149:5]  ² tn The significance of the reference to “beds” is unclear. Perhaps the point is that they should rejoice at all times, even when falling asleep or awaking.

[149:6]  ³ tn Heb “[May] praises of God [be] in their throat, and a two-edged sword in their hand.”

[149:7]  ⁴ tn Heb “to do.”

[149:8]  ⁵ tn Heb “to bind.”

[149:9]  ⁶ tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.

[149:9]  ⁷ tn Heb “to do against them judgment [that] is written.”

[149:9]  ⁸ tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).

[7:27]  ⁹ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[22:30]  ¹⁰ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ¹¹ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:1]  ¹² sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[1:2]  ¹³ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁵ tn Or “Grace to you and peace.”

[1:2]  ¹⁶ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ¹⁷ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[19:11]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ¹⁹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ²⁰ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ²¹ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:12]  ²² tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[19:12]  ²⁴ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ²⁵ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[19:13]  ²⁶ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  tn Or perhaps “soaked.”

[19:13]  ²⁷ tn Grk “the name of him is called.”

[20:4]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ³² 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.”