Ulangan 33:27
Konteks33:27 The everlasting God is a refuge,
and underneath you are his eternal arms; 1
he has driven out enemies before you,
and has said, “Destroy!”
Mazmur 9:7
Konteks9:7 But the Lord 2 rules 3 forever;
he reigns in a just manner. 4
Mazmur 10:16
Konteks10:16 The Lord rules forever! 5
The nations are driven out of his land. 6
Mazmur 29:10
Konteks29:10 The Lord sits enthroned over the engulfing waters, 7
the Lord sits enthroned 8 as the eternal king.
Mazmur 90:2
Konteks90:2 Even before the mountains came into existence, 9
or you brought the world into being, 10
you were the eternal God. 11
Mazmur 102:12
Konteks102:12 But you, O Lord, rule forever, 12
and your reputation endures. 13
Mazmur 102:25-27
Konteks102:25 In earlier times you established the earth;
the skies are your handiwork.
102:26 They will perish,
but you will endure. 14
They will wear out like a garment;
like clothes you will remove them and they will disappear. 15
your years do not come to an end.
Habakuk 1:12
Konteks1:12 Lord, you have been active from ancient times; 17
my sovereign God, 18 you are immortal. 19
Lord, you have made them 20 your instrument of judgment. 21
Protector, 22 you have appointed them as your instrument of punishment. 23
Habakuk 1:1
Konteks1:1 The following is the message 24 which God revealed to Habakkuk the prophet: 25
Titus 1:1
Konteks1:1 From Paul, 26 a slave 27 of God and apostle of Jesus Christ, to further the faith 28 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 1:15-16
Konteks1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.
Ibrani 1:10-12
Konteks1:10 And,
“You founded the earth in the beginning, Lord, 29
and the heavens are the works of your hands.
1:11 They will perish, but you continue.
And they will all grow old like a garment,
1:12 and like a robe you will fold them up
and like a garment 30 they will be changed,
but you are the same and your years will never run out.” 31
Ibrani 13:8
Konteks13:8 Jesus Christ is the same yesterday and today and forever!
Wahyu 1:4
Konteks1:4 From John, 32 to the seven churches that are in the province of Asia: 33 Grace and peace to you 34 from “he who is,” 35 and who was, and who is still to come, 36 and from the seven spirits who are before his throne,
Wahyu 1:8
Konteks1:8 “I am the Alpha and the Omega,” 37 says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! 38
Wahyu 1:17-18
Konteks1:17 When 39 I saw him I fell down at his feet as though I were dead, but 40 he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 1:18 and the one who lives! I 41 was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! 42
[33:27] 1 tn Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the
[9:7] 2 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 3 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 4 tn Heb “he establishes for justice his throne.”
[10:16] 5 tn Heb “the
[10:16] 6 tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”
[10:16] sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
[29:10] 7 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
[29:10] 8 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
[90:2] 10 tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.
[90:2] 11 tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).
[102:12] 12 tn Heb “sit” (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization.
[102:12] 13 tn Heb “and your remembrance [is] for a generation and a generation.”
[102:26] 15 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.
[102:27] 16 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the
[1:12] 17 tn Heb “Are you not from antiquity, O
[1:12] 18 tn Heb “My God, my holy one.” God’s “holiness” in this context is his sovereign transcendence as the righteous judge of the world (see vv. 12b-13a), thus the translation “My sovereign God.”
[1:12] 19 tc The MT reads, “we will not die,” but an ancient scribal tradition has “you [i.e., God] will not die.” This is preferred as a more difficult reading that can explain the rise of the other variant. Later scribes who copied the manuscripts did not want to associate the idea of death with God in any way, so they softened the statement to refer to humanity.
[1:12] 20 tn Heb “him,” a collective singular referring to the Babylonians. The plural pronoun “them” has been used in the translation in keeping with contemporary English style.
[1:12] 21 tn Heb “for judgment.”
[1:12] 22 tn Heb “Rock” or “Cliff.” This divine epithet views God as a place where one can go to be safe from danger. The translation “Protector” conveys the force of the metaphor (cf. KJV, NEB “O mighty God”).
[1:12] 23 tn Heb “to correct, reprove.”
[1:1] 24 tn Heb “The burden” (so KJV, ASV). The Hebrew term מַשָּׂא (masa’), usually translated “oracle” (NAB, NEB, NASB, NIV, NRSV) or “utterance” (BDB 672 s.v. III מַשָּׂא), in prophetic literature is a technical term introducing a message from the
[1:1] 25 tn Heb “The message [traditionally, “burden”] which Habakkuk the prophet saw.”
[1:1] 26 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 27 tn Traditionally, “servant” or “bondservant.” 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.). 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] 28 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:10] 29 sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.
[1:12] 30 tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early
[1:12] sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.
[1:12] 31 sn A quotation from Ps 102:25-27.
[1:4] 32 tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:4] 33 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[1:4] 34 tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.
[1:4] 35 tc The earliest and best
[1:4] 36 tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”
[1:8] 37 tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א1 A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*,2 1854 2050 2329 2351 ÏA lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.
[1:8] 38 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.”
[1:17] 39 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:17] 40 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
[1:18] 41 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 42 tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”
[1:18] sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).