Mazmur 76:1-4
KonteksFor the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.
76:1 God has revealed himself in Judah; 2
in Israel his reputation 3 is great.
he dwells in Zion. 5
76:3 There he shattered the arrows, 6
the shield, the sword, and the rest of the weapons of war. 7 (Selah)
76:4 You shine brightly and reveal your majesty,
as you descend from the hills where you killed your prey. 8
Mazmur 145:5
Konteks145:5 I will focus on your honor and majestic splendor,
and your amazing deeds! 9
Mazmur 145:12-13
Konteks145:12 so that mankind 10 might acknowledge your mighty acts,
and the majestic splendor of your kingdom.
145:13 Your kingdom is an eternal kingdom, 11
and your dominion endures through all generations.
Daniel 2:37-44
Konteks2:37 “You, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor. 2:38 Wherever human beings, 12 wild animals, 13 and birds of the sky live – he has given them into your power. 14 He has given you authority over them all. You are the head of gold. 2:39 Now after you another kingdom 15 will arise, one inferior to yours. Then a third kingdom, one of bronze, will rule in all the earth. 2:40 Then there will be a fourth kingdom, one strong like iron. Just like iron breaks in pieces and shatters everything, and as iron breaks in pieces 16 all of these metals, 17 so it will break in pieces and crush the others. 18 2:41 In that you were seeing feet and toes 19 partly of wet clay 20 and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay. 21 2:42 In that the toes of the feet were partly of iron and partly of clay, the latter stages of this kingdom will be partly strong and partly fragile. 2:43 And 22 in that you saw iron mixed with wet clay, so people will be mixed 23 with one another 24 without adhering to one another, just as 25 iron does not mix with clay. 2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.
Daniel 7:9-14
Konteks7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 26 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 27 wool.
His throne was ablaze with fire
and its wheels were all aflame. 28
7:10 A river of fire was streaming forth
and proceeding from his presence.
Many thousands were ministering to him;
Many tens of thousands stood ready to serve him. 29
The court convened 30
and the books were opened.
7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching 31 until the beast was killed and its body destroyed and thrown into 32 the flaming fire. 7:12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living 33 for a time and a season. 7:13 I was watching in the night visions,
“And with 34 the clouds of the sky 35
one like a son of man 36 was approaching.
He went up to the Ancient of Days
and was escorted 37 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 38 him.
His authority is eternal and will not pass away. 39
His kingdom will not be destroyed. 40
Matius 4:8
Konteks4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. 41
Matius 6:13
Konteks6:13 And do not lead us into temptation, 42 but deliver us from the evil one. 43
Roma 9:23
Konteks9:23 And what if he is willing to make known the wealth of his glory on the objects 44 of mercy that he has prepared beforehand for glory –
Efesus 1:18
Konteks1:18 – since the eyes of your 45 heart have been enlightened 46 – so that you may know what is the hope of his calling, 47 what is the wealth of his glorious 48 inheritance in the saints,
Kolose 1:27
Konteks1:27 God wanted to make known to them the glorious 49 riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.
Wahyu 4:11
Konteks4:11 “You are worthy, our Lord and God,
to receive glory and honor and power,
since you created all things,
and because of your will they existed and were created!” 50
[76:1] 1 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
[76:1] 2 tn Or “God is known in Judah.”
[76:1] 3 tn Heb “name,” which here stands metonymically for God’s reputation.
[76:2] 4 sn Salem is a shorter name for Jerusalem (see Gen 14:18).
[76:2] 5 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).
[76:3] 6 tn Heb “flames of the bow,” i.e., arrows.
[76:3] 7 tn Heb “shield and sword and battle.” “Battle” probably here stands by metonymy for the weapons of war in general.
[76:3] sn This verse may allude to the miraculous defeat of the Assyrians in 701
[76:4] 8 tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.
[145:5] 9 tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”
[145:12] 10 tn Heb “the sons of man.”
[145:13] 11 tn Heb “a kingdom of all ages.”
[2:38] 12 tn Aram “the sons of man.”
[2:38] 13 tn Aram “the beasts of the field.”
[2:39] 15 sn The identity of the first kingdom is clearly Babylon. The identification of the following three kingdoms is disputed. The common view is that they represent Media, Persia, and Greece. Most conservative scholars identify them as Media-Persia, Greece, and Rome.
[2:40] 16 tc Theodotion and the Vulgate lack the phrase “and as iron breaks in pieces.”
[2:40] 17 tn The Aramaic text does not have this word, but it has been added in the translation for clarity.
[2:40] 18 tn The words “the others” are supplied from the context.
[2:41] 19 tc The LXX lacks “and toes.”
[2:41] 20 tn Aram “potter’s clay.”
[2:41] 21 tn Aram “clay of clay” (also in v. 43).
[2:43] 22 tc The present translation reads the conjunction, with most medieval Hebrew
[2:43] 23 sn The reference to people being mixed is usually understood to refer to intermarriage.
[2:43] 24 tn Aram “with the seed of men.”
[2:43] 25 tc The present translation reads הֵיךְ דִּי (hekh diy) rather than the MT הֵא־כְדִי (he’-khÿdi). It is a case of wrong word division.
[7:9] 26 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”
[7:9] 27 tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.
[7:9] 28 tn Aram “a flaming fire.”
[7:10] 29 tn Aram “were standing before him.”
[7:10] 30 tn Aram “judgment sat.”
[7:11] 31 tc The LXX and Theodotion lack the words “I was watching” here. It is possible that these words in the MT are a dittography from the first part of the verse.
[7:11] 32 tn Aram “and given over to” (so NRSV).
[7:12] 33 tn Aram “a prolonging of life was granted to them.”
[7:13] 34 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
[7:13] 35 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 36 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
[7:13] 37 tn Aram “they brought him near.”
[7:14] 38 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 39 tn Aram “is an eternal authority which will not pass away.”
[7:14] 40 tn Aram “is one which will not be destroyed.”
[6:13] 42 tn Or “into a time of testing.”
[6:13] sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
[6:13] 43 tc Most
[6:13] tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.
[9:23] 44 tn Grk “vessels.” This is the same Greek word used in v. 21.
[1:18] 45 tc ‡ Most witnesses, especially of the Byzantine and Western texttypes, though with a few important Alexandrian witnesses (א A D F G Ψ 0278 Ï latt sy), add ὑμῶν (Jumwn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in Ì46 B 6 33 1175 1739 1881 pc). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above also uses “your” because of English requirements, not because of textual basis.
[1:18] tn Grk “the.”
[1:18] 46 tn The perfect participle πεφωτισμένους (pefwtismenou") may either be part of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (Jina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.
[1:18] 47 tn Or “the hope to which he has called you.”
[1:18] sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives – the past (calling), the future (inheritance), and the present (power toward us who believe).
[1:18] 48 tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”
[1:27] 49 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
[4:11] 50 tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several
