Mazmur 52:6
Konteks52:6 When the godly see this, they will be filled with awe,
and will mock the evildoer, saying: 1
Mazmur 64:10
Konteks64:10 The godly will rejoice in the Lord
and take shelter in him.
All the morally upright 2 will boast. 3
Mazmur 68:1-3
KonteksFor the music director; by David, a psalm, a song.
68:1 God springs into action! 5
His enemies scatter;
his adversaries 6 run from him. 7
68:2 As smoke is driven away by the wind, so you drive them away. 8
As wax melts before fire,
so the wicked are destroyed before God.
68:3 But the godly 9 are happy;
they rejoice before God
and are overcome with joy. 10
Mazmur 107:42
Konteks107:42 When the godly see this, they rejoice,
and every sinner 11 shuts his mouth.
Yudas 1:1
Konteks1:1 From Jude, 12 a slave 13 of Jesus Christ and brother of James, 14 to those who are called, wrapped in the love of 15 God the Father and kept for 16 Jesus Christ.
Amsal 11:10
Konteks11:10 When the righteous do well, 17 the city rejoices; 18
when the wicked perish, there is joy.
Wahyu 11:17-18
Konteks11:17 with these words: 19
“We give you thanks, Lord God, the All-Powerful, 20
the one who is and who was,
because you have taken your great power
and begun to reign. 21
11:18 The 22 nations 23 were enraged,
but 24 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, 25
the prophets, their reward,
as well as to the saints
and to those who revere 26 your name, both small and great,
and the time has come 27 to destroy those who destroy 28 the earth.”
Wahyu 18:20
Konteks18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 29 against her on your behalf!) 30
Wahyu 19:1-6
Konteks19:1 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. 31
For he has judged 32 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 33 poured out by her own hands!” 34
19:3 Then 35 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 36 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 37 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 38 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!”
19:6 Then 39 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: 40
“Hallelujah!
[52:6] 1 tn Heb “and the godly will see and will fear and at him will laugh.”
[64:10] 2 tn Heb “upright in heart.”
[64:10] 3 tn That is, about the
[68:1] 4 sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.
[68:1] 5 tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.
[68:1] 6 tn Heb “those who hate him.”
[68:1] 7 sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action,
[68:2] 8 tn Heb “as smoke is scattered, you scatter [them].”
[68:3] 9 tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2).
[68:3] 10 tn Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)
[107:42] 11 tn Heb “all evil,” which stands metonymically for those who do evil.
[1:1] 12 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 13 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 14 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 15 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 16 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[11:10] 17 tn The text has “in the good [בְּטוֹב, bÿtov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”
[11:10] 18 sn The verb תַּעֲלֹץ (ta’alots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).
[11:17] 20 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.”
[11:17] 21 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 22 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 23 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 24 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 25 tn See the note on the word “servants” in 1:1.
[11:18] 27 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] 28 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.
[18:20] 29 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
[18:20] 30 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
[18:20] sn This verse forms a parenthetical aside in the narrative.
[19:2] 31 tn Compare the similar phrase in Rev 16:7.
[19:2] 32 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] 33 tn See the note on the word “servants” in 1:1.
[19:2] 34 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 36 tn Or “her smoke ascends forever and ever.”
[19:4] 37 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] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 40 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] 41 tc Several
[19:6] 42 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.”
