Mazmur 49:14

49:14 They will travel to Sheol like sheep, ¹ 

with death as their shepherd. ² 

The godly will rule ³  over them when the day of vindication dawns; ⁴ 

Sheol will consume their bodies and they will no longer live in impressive houses. ⁵ 

Mazmur 149:5-9

149:5 Let the godly rejoice because of their vindication! ⁶ 

Let them shout for joy upon their beds! ⁷ 

149:6 May they praise God

while they hold a two-edged sword in their hand, ⁸ 

149:7 in order to take ⁹  revenge on the nations,

and punish foreigners.

149:8 They bind ¹⁰  their kings in chains,

and their nobles in iron shackles,

149:9 and execute the judgment to which their enemies ¹¹  have been sentenced. ¹² 

All his loyal followers will be vindicated. ¹³ 

Praise the Lord!

Daniel 7:18

7:18 The holy ones ¹⁴  of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’

Daniel 7:22

7:22 until the Ancient of Days arrived and judgment was rendered ¹⁵  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

Zakharia 14:5

14:5 Then you will escape ¹⁶  through my mountain valley, for the mountains will extend to Azal. ¹⁷  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ¹⁸  of Judah. Then the Lord my God will come with all his holy ones with him.

Matius 19:28

19:28 Jesus ¹⁹  said to them, “I tell you the truth: ²⁰  In the age when all things are renewed, ²¹  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ²²  the twelve tribes of Israel.

Lukas 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ²³  on thrones judging ²⁴  the twelve tribes of Israel.

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ²⁵  which is called the Passover, was approaching.

Lukas 3:13

3:13 He told them, “Collect no more ²⁶  than you are required to.” ²⁷ 

Yudas 1:14-15

1:14 Now Enoch, the seventh in descent beginning with Adam, ²⁸  even prophesied of them, ²⁹  saying, “Look! The Lord is coming ³⁰  with thousands and thousands ³¹  of his holy ones, 1:15 to execute judgment on ³²  all, and to convict every person ³³  of all their thoroughly ungodly deeds ³⁴  that they have committed, ³⁵  and of all the harsh words that ungodly sinners have spoken against him.” ³⁶ 

Wahyu 2:26-27

2:26 And to the one who conquers ³⁷  and who continues in ³⁸  my deeds until the end, I will give him authority over the nations ³⁹  –

2:27 he ⁴⁰  will rule ⁴¹  them with an iron rod ⁴² 

and like clay jars he will break them to pieces, ⁴³ 

Wahyu 3:21

3:21 I will grant the one ⁴⁴  who conquers ⁴⁵  permission ⁴⁶  to sit with me on my throne, just as I too conquered ⁴⁷  and sat down with my Father on his throne.

Wahyu 20:4

20:4 Then ⁴⁸  I saw thrones and seated on them were those who had been given authority to judge. ⁴⁹  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 ⁵⁰  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁵¹  came to life ⁵²  and reigned with Christ for a thousand years.

[49:14]  ¹ tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).

[49:14]  ² tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.

[49:14]  ³ tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.

[49:14]  ⁴ tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol.

[49:14]  ⁵ tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.

[149:5]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “[May] praises of God [be] in their throat, and a two-edged sword in their hand.”

[149:7]  ⁹ tn Heb “to do.”

[149:8]  ¹⁰ tn Heb “to bind.”

[149:9]  ¹¹ tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.

[149:9]  ¹² tn Heb “to do against them judgment [that] is written.”

[149:9]  ¹³ 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).

[7:18]  ¹⁴ sn The expression holy ones is either a reference to angels or to human beings devoted to God.

[7:22]  ¹⁵ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).

[14:5]  ¹⁶ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ¹⁷ sn Azal is a place otherwise unknown.

[14:5]  ¹⁸ sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

[19:28]  ¹⁹ tn Here δέ (de) has not been translated.

[19:28]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ²¹ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ²² sn The statement you…will also sit on twelve 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.

[22:30]  ²³ 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]  ²⁴ 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]  ²⁵ 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).

[3:13]  ²⁶ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ²⁷ tn Or “than you are ordered to.”

[1:14]  ²⁸ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ²⁹ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ³⁰ tn Grk “has come,” a proleptic aorist.

[1:14]  ³¹ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ³² tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ³³ tn Or “soul.”

[1:15]  ³⁴ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ³⁵ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ³⁶ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[2:26]  ³⁷ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ³⁸ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ³⁹ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[2:27]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:27]  ⁴¹ tn Grk “will shepherd.”

[2:27]  ⁴² tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[2:27]  ⁴³ sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.

[3:21]  ⁴⁴ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁴⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁴⁶ tn Grk “I will give [grant] to him.”

[3:21]  ⁴⁷ tn Or “have been victorious”; traditionally, “have overcome.”

[20:4]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁵² 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.”