Wahyu 11:15

The Seventh Trumpet

11:15 Then ¹  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ² 

and he will reign for ever and ever.”

Wahyu 11:18

11:18 The ³  nations ⁴  were enraged,

but ⁵  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ⁶ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁷  your name, both small and great,

and the time has come ⁸  to destroy those who destroy ⁹  the earth.”

Wahyu 15:2

15:2 Then ¹⁰  I saw something like a sea of glass ¹¹  mixed with fire, and those who had conquered ¹²  the beast and his image and the number of his name. They were standing ¹³  by ¹⁴  the sea of glass, holding harps given to them by God. ¹⁵ 

Wahyu 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ¹⁶  the Lamb are the called, chosen, and faithful.”

Mazmur 98:1

Psalm 98 ¹⁷ 

A psalm.

98:1 Sing to the Lord a new song, ¹⁸ 

for he performs ¹⁹  amazing deeds!

His right hand and his mighty arm

accomplish deliverance. ²⁰ 

Mazmur 110:2

110:2 The Lord ²¹  extends ²²  your dominion ²³  from Zion.

Rule in the midst of your enemies!

Yesaya 25:8

25:8 he will swallow up death permanently. ²⁴ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ²⁵ 

Roma 15:18-19

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ²⁶  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ²⁷ 

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ²⁸  from God – given to me for you – in order to complete ²⁹  the word of God,

Kolose 1:1-5

Salutation

1:1 From Paul, ³⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³¹  brothers and sisters ³²  in Christ, at Colossae. Grace and peace to you ³³  from God our Father! ³⁴ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁵  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ³⁶  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ³⁷  from the hope laid up ³⁸  for you in heaven, which you have heard about in the message of truth, the gospel ³⁹ 

[11:15]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:18]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁴ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁶ tn See the note on the word “servants” in 1:1.

[11:18]  ⁷ tn Grk “who fear.”

[11:18]  ⁸ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ⁹ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[15:2]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ¹¹ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ¹² tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ¹³ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ¹⁴ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ¹⁵ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[17:14]  ¹⁶ tn See BDAG 636 s.v. μετά A.2.a.α.

[98:1]  ¹⁷ sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.

[98:1]  ¹⁸ sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.

[98:1]  ¹⁹ tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.

[98:1]  ²⁰ tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.

[110:2]  ²¹ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ²² tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ²³ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[25:8]  ²⁴ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ²⁵ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[15:18]  ²⁶ tn Grk “unto obedience.”

[15:1]  ²⁷ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:25]  ²⁸ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ²⁹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ³¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³³ tn Or “Grace to you and peace.”

[1:2]  ³⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ³⁵ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ³⁶ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ³⁷ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³⁸ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³⁹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.