Efesus 1:6
Konteks1:6 to the praise of the glory of his grace 1 that he has freely bestowed on us in his dearly loved Son. 2
Efesus 1:12
Konteks1:12 so that we, who were the first to set our hope 3 on Christ, 4 would be to the praise of his glory.
Efesus 3:10
Konteks3:10 The purpose of this enlightenment is that 5 through the church the multifaceted wisdom 6 of God should now be disclosed to the rulers and the authorities in the heavenly realms.
Efesus 3:21
Konteks3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.
Efesus 3:1
Konteks3:1 For this reason I, Paul, the prisoner of Christ Jesus 7 for the sake of you Gentiles –
Titus 1:1
Konteks1:1 From Paul, 8 a slave 9 of God and apostle of Jesus Christ, to further the faith 10 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Titus 1:1
Konteks1:1 From Paul, 11 a slave 12 of God and apostle of Jesus Christ, to further the faith 13 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Pengkhotbah 1:12
Konteks1:12 I, the Teacher, have been king over Israel in Jerusalem. 14
Wahyu 5:9-14
Konteks5:9 They were singing a new song: 15
“You are worthy to take the scroll
and to open its seals
because you were killed, 16
and at the cost of your own blood 17 you have purchased 18 for God
persons 19 from every tribe, language, 20 people, and nation.
5:10 You have appointed 21 them 22 as a kingdom and priests 23 to serve 24 our God, and they will reign 25 on the earth.”
5:11 Then 26 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 27 number was ten thousand times ten thousand 28 – thousands times thousands – 5:12 all of whom 29 were singing 30 in a loud voice:
“Worthy is the lamb who was killed 31
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 32 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 33
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 34 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 35 and worshiped.
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. 36
For he has judged 37 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 38 poured out by her own hands!” 39
19:3 Then 40 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 41 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 42 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 43 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 44 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: 45
“Hallelujah!
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[1:6] 1 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
[1:6] 2 tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.
[1:6] sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.
[1:12] 3 tn Or “who had already hoped.”
[3:10] 5 tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.
[3:10] 6 tn Or “manifold wisdom,” “wisdom in its rich variety.”
[3:1] 7 tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine
[1:1] 8 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] 9 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] 10 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:1] 11 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] 12 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] 13 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:12] 14 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:9] 15 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 16 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 17 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 18 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 19 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 20 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[5:10] 21 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 22 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 23 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 24 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 25 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
[5:11] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 27 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:11] 28 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
[5:12] 29 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
[5:12] 31 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:14] 35 tn Grk “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.”
[19:2] 36 tn Compare the similar phrase in Rev 16:7.
[19:2] 37 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] 38 tn See the note on the word “servants” in 1:1.
[19:2] 39 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 41 tn Or “her smoke ascends forever and ever.”
[19:4] 42 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] 43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 45 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] 46 tc Several
[19:6] 47 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.”