Mazmur 35:27

35:27 May those who desire my vindication shout for joy and rejoice!

May they continually say, ¹  “May the Lord be praised, ²  for he wants his servant to be secure.” ³ 

Mazmur 40:16

40:16 May all those who seek you be happy and rejoice in you!

May those who love to experience ⁴  your deliverance say continually, ⁵ 

“May the Lord be praised!” ⁶ 

Mazmur 58:10

58:10 The godly ⁷  will rejoice when they see vengeance carried out;

they will bathe their feet in the blood of the wicked.

Mazmur 68:3

68:3 But the godly ⁸  are happy;

they rejoice before God

and are overcome with joy. ⁹ 

Mazmur 70:1-4

Psalm 70 ¹⁰ 

For the music director; by David; written to get God’s attention. ¹¹ 

70:1 O God, please be willing to rescue me! ¹² 

O Lord, hurry and help me! ¹³ 

70:2 May those who are trying to take my life

be embarrassed and ashamed! ¹⁴ 

May those who want to harm me

be turned back and ashamed! ¹⁵ 

70:3 May those who say, “Aha! Aha!”

be driven back ¹⁶  and disgraced! ¹⁷ 

70:4 May all those who seek you be happy and rejoice in you!

May those who love to experience ¹⁸  your deliverance say continually, ¹⁹ 

“May God ²⁰  be praised!” ²¹ 

Yudas 1:1

Salutation

1:1 From Jude, ²²  a slave ²³  of Jesus Christ and brother of James, ²⁴  to those who are called, wrapped in the love of ²⁵  God the Father and kept for ²⁶  Jesus Christ.

Yesaya 65:13-16

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

65:14 Look, my servants will shout for joy as happiness fills their hearts! ²⁷ 

But you will cry out as sorrow fills your hearts; ²⁸ 

you will wail because your spirits will be crushed. ²⁹ 

65:15 Your names will live on in the curse formulas of my chosen ones. ³⁰ 

The sovereign Lord will kill you,

but he will give his servants another name.

65:16 Whoever pronounces a blessing in the earth ³¹ 

will do so in the name of the faithful God; ³² 

whoever makes an oath in the earth

will do so in the name of the faithful God. ³³ 

For past problems will be forgotten;

I will no longer think about them. ³⁴ 

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ³⁵  against her on your behalf!) ³⁶ 

Wahyu 19:1-7

19:1 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. ³⁷ 

For he has judged ³⁸  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ³⁹  poured out by her own hands!” ⁴⁰ 

19:3 Then ⁴¹  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ⁴²  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁴³  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ⁴⁴  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!”

The Wedding Celebration of the Lamb

19:6 Then ⁴⁵  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: ⁴⁶ 

“Hallelujah!

For the Lord our God, ⁴⁷  the All-Powerful, ⁴⁸  reigns!

19:7 Let us rejoice ⁴⁹  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

[35:27]  ¹ tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).

[35:27]  ² tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.”

[35:27]  ³ tn Heb “the one who desires the peace of his servant.”

[40:16]  ⁴ tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by the Lord.

[40:16]  ⁵ tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing upon the godly.

[40:16]  ⁶ tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great” (cf. NRSV). See Ps 35:27.

[58:10]  ⁷ tn The singular is representative here, as is the singular from “wicked” in the next line.

[68:3]  ⁸ 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]  ⁹ 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.)

[70:1]  ¹⁰ sn Psalm 70. This psalm is almost identical to Ps 40:13-17. The psalmist asks for God’s help and for divine retribution against his enemies.

[70:1]  ¹¹ tn Heb “to cause to remember.” The same form, a Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the superscription of Ps 38. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).

[70:1]  ¹² tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “Lord” rather than “God.”

[70:1]  ¹³ tn Heb “hurry to my help.” See Pss 22:19; 38:22.

[70:2]  ¹⁴ tn Heb “may they be embarrassed and ashamed, the ones seeking my life.” Ps 40:14 has “together” after “ashamed,” and “to snatch it away” after “my life.”

[70:2]  ¹⁵ tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies.

[70:2]  sn See Ps 35:4 for a similar prayer.

[70:3]  ¹⁶ tn The prefixed verbal form is understood as a jussive in this imprecation.

[70:3]  ¹⁷ tn Heb “May they be turned back according to their shame, those who say, ‘Aha! Aha!’” Ps 40:15 has the verb “humiliated” instead of “turned back” and adds “to me” after “say.”

[70:4]  ¹⁸ tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God.

[70:4]  ¹⁹ tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing on the godly.

[70:4]  ²⁰ tn Ps 40:16 uses the divine name “Lord” here instead of “God.”

[70:4]  ²¹ tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.” See Ps 35:27.

[1:1]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.

[65:14]  ²⁷ tn Heb “from the good of the heart.”

[65:14]  ²⁸ tn Heb “from the pain of the heart.”

[65:14]  ²⁹ tn Heb “from the breaking of the spirit.”

[65:15]  ³⁰ tn Heb “you will leave your name for an oath to my chosen ones.”

[65:15]  sn For an example of such a curse formula see Jer 29:22.

[65:16]  ³¹ tn Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.

[65:16]  ³² tn Heb “will pronounce a blessing by the God of truth.”

[65:16]  ³³ tn Heb “will take an oath by the God of truth.”

[65:16]  ³⁴ tn Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”

[18:20]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Compare the similar phrase in Rev 16:7.

[19:2]  ³⁸ 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]  ³⁹ tn See the note on the word “servants” in 1:1.

[19:2]  ⁴⁰ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ⁴² tn Or “her smoke ascends forever and ever.”

[19:4]  ⁴³ 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]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴⁶ 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]  ⁴⁷ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ⁴⁸ 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.”

[19:7]  ⁴⁹ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).