Yesaya 12:1
Konteks12:1 At that time 1 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
Yesaya 26:1
Konteks26:1 At that time 2 this song will be sung in the land of Judah:
“We have a strong city!
The Lord’s 3 deliverance, like walls and a rampart, makes it secure. 4
Yesaya 45:22-23
Konteks45:22 Turn to me so you can be delivered, 5
all you who live in the earth’s remote regions!
For I am God, and I have no peer.
45:23 I solemnly make this oath 6 –
what I say is true and reliable: 7
‘Surely every knee will bow to me,
every tongue will solemnly affirm; 8
Yesaya 49:13
KonteksRejoice, O earth!
Let the mountains give a joyful shout!
For the Lord consoles his people
and shows compassion to the 10 oppressed.
Yesaya 52:9
Konteks52:9 In unison give a joyful shout,
O ruins of Jerusalem!
For the Lord consoles his people;
he protects 11 Jerusalem.
Keluaran 15:1-21
Konteks15:1 12 Then Moses and the Israelites sang 13 this song to the Lord. They said, 14
“I will sing 15 to the Lord, for he has triumphed gloriously, 16
the horse and its rider 17 he has thrown into the sea.
15:2 The Lord 18 is my strength and my song, 19
and he has become my salvation.
This is my God, and I will praise him, 20
my father’s God, and I will exalt him.
15:3 The Lord is a warrior, 21
the Lord is his name. 22
15:4 The chariots of Pharaoh 23 and his army he has thrown into the sea,
and his chosen 24 officers were drowned 25 in the Red Sea.
15:5 The depths have covered them, 26
they went down to the bottom 27 like a stone.
15:6 Your right hand, O Lord, was majestic 28 in power,
your right hand, O Lord, shattered the enemy.
15:7 In the abundance of your majesty 29 you have overthrown 30
those who rise up against you. 31
You sent forth 32 your wrath; 33
it consumed them 34 like stubble.
15:8 By the blast of your nostrils 35 the waters were piled up,
the flowing water stood upright like a heap, 36
and the deep waters were solidified in the heart of the sea.
15:9 The enemy said, ‘I will chase, 37 I will overtake,
I will divide the spoil;
my desire 38 will be satisfied on them.
I will draw 39 my sword, my hand will destroy them.’ 40
15:10 But 41 you blew with your breath, and 42 the sea covered them.
They sank 43 like lead in the mighty waters.
15:11 Who is like you, 44 O Lord, among the gods? 45
Who is like you? – majestic in holiness, fearful in praises, 46 working wonders?
15:12 You stretched out your right hand,
the earth swallowed them. 47
15:13 By your loyal love you will lead 48 the people whom 49 you have redeemed;
you will guide 50 them by your strength to your holy dwelling place.
15:14 The nations will hear 51 and tremble;
anguish 52 will seize 53 the inhabitants of Philistia.
15:15 Then the chiefs of Edom will be terrified, 54
trembling will seize 55 the leaders of Moab,
and the inhabitants of Canaan will shake.
15:16 Fear and dread 56 will fall 57 on them;
by the greatness 58 of your arm they will be as still as stone 59
until 60 your people pass by, O Lord,
until the people whom you have bought 61 pass by.
15:17 You will bring them in 62 and plant them in the mountain 63 of your inheritance,
in the place you made 64 for your residence, O Lord,
the sanctuary, O Lord, that your hands have established.
15:18 The Lord will reign forever and ever!
15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,
and the Lord brought back the waters of the sea on them,
but the Israelites walked on dry land in the middle of the sea.”
15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. 65 15:21 Miriam sang in response 66 to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” 67
Keluaran 19:4-6
Konteks19:4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings 68 and brought you to myself. 69 19:5 And now, if you will diligently listen to me 70 and keep 71 my covenant, then you will be my 72 special possession 73 out of all the nations, for all the earth is mine, 19:6 and you will be to me 74 a kingdom of priests 75 and a holy nation.’ 76 These are the words that you will speak to the Israelites.”
Mazmur 126:1
KonteksA song of ascents. 78
126:1 When the Lord restored the well-being of Zion, 79
we thought we were dreaming. 80
Yeremia 31:12-13
Konteks31:12 They will come and shout for joy on Mount Zion.
They will be radiant with joy 81 over the good things the Lord provides,
the grain, the fresh wine, the olive oil,
the young sheep and calves he has given to them.
They will be like a well-watered garden
and will not grow faint or weary any more.
31:13 The Lord says, 82 “At that time young women will dance and be glad.
Young men and old men will rejoice. 83
I will turn their grief into gladness.
I will give them comfort and joy in place of their sorrow.
Yeremia 51:48
Konteks51:48 Then heaven and earth and all that is in them
will sing for joy over Babylon.
For destroyers from the north will attack it,”
says the Lord. 84
Wahyu 18:20
Konteks18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 85 against her on your behalf!) 86
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. 87
For he has judged 88 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 89 poured out by her own hands!” 90
19:3 Then 91 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 92 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 93 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 94 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 95 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: 96
“Hallelujah!
[12:1] 1 tn Or “in that day” (KJV).
[26:1] 2 tn Heb “In that day” (so KJV).
[26:1] 3 tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.
[26:1] 4 tn Heb “deliverance he makes walls and a rampart.”
[45:22] 5 tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”
[45:23] 6 tn Heb “I swear by myself”; KJV, NASB “have sworn.”
[45:23] 7 tn Heb “a word goes out from my mouth [in] truth and will not return.”
[45:23] 8 tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”
[49:13] 9 tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[49:13] 10 tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).
[52:9] 11 tn Or “redeems.” See the note at 41:14.
[15:1] 12 sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.
[15:1] 13 tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).
[15:1] 14 tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.
[15:1] 15 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).
[15:1] 16 tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”
[15:1] 17 sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”
[15:2] 18 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
[15:2] 19 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
[15:2] 20 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
[15:3] 21 tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.
[15:3] 22 tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the
[15:4] 23 tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).
[15:4] 24 tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).
[15:4] 25 tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.
[15:5] 26 tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.
[15:5] 27 tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).
[15:6] 28 tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.
[15:7] 29 sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.
[15:7] 30 tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.
[15:7] 31 tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).
[15:7] 32 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.
[15:7] 33 sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.
[15:7] 34 tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).
[15:8] 35 sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.
[15:8] 36 tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).
[15:9] 37 sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).
[15:9] 38 tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.
[15:9] 39 tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.
[15:9] 40 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.
[15:10] 41 tn “But” has been supplied here.
[15:10] 42 tn Here “and” has been supplied.
[15:10] 43 tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.
[15:11] 44 tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.
[15:11] 45 sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.
[15:11] 46 tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).
[15:12] 47 tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.
[15:13] 48 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
[15:13] 49 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
[15:13] 50 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
[15:14] 51 tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.
[15:14] 52 tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.
[15:14] 53 tn The verb is again a prophetic perfect.
[15:15] 54 tn This is a prophetic perfect.
[15:15] 55 tn This verb is imperfect tense.
[15:16] 56 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.
[15:16] 57 tn The form is an imperfect.
[15:16] 58 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.
[15:16] 59 sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.
[15:16] 60 tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).
[15:16] 61 tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).
[15:17] 62 tn The verb is imperfect.
[15:17] 63 sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.
[15:17] 64 tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.
[15:20] 65 sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.
[15:21] 66 tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.
[15:21] 67 sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.
[19:4] 68 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.
[19:4] 69 sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.
[19:5] 70 tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.
[19:5] 71 tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”
[19:5] 72 tn The lamed preposition expresses possession here: “to me” means “my.”
[19:5] 73 tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.
[19:6] 74 tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).
[19:6] 75 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).
[19:6] 76 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
[126:1] 77 sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.
[126:1] 78 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[126:1] 79 tn Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shÿvut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century
[126:1] 80 tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPsa. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.
[31:12] 81 tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).
[31:13] 82 tn Heb “Oracle of the
[31:13] 83 tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.
[51:48] 84 tn Heb “Oracle of the
[18:20] 85 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] 86 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] 87 tn Compare the similar phrase in Rev 16:7.
[19:2] 88 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] 89 tn See the note on the word “servants” in 1:1.
[19:2] 90 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 91 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 92 tn Or “her smoke ascends forever and ever.”
[19:4] 93 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] 94 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 95 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 96 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] 97 tc Several
[19:6] 98 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.”
