Wahyu 6:11

6:11 Each ¹  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ²  of both their fellow servants ³  and their brothers who were going to be killed just as they had been.

Wahyu 10:7

10:7 But in the days ⁴  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ⁵  just as he has ⁶  proclaimed to his servants ⁷  the prophets.”

Wahyu 15:1

The Final Plagues

15:1 Then ⁸  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ⁹  (they are final because in them God’s anger is completed).

Amsal 19:21

19:21 There are many plans ¹⁰  in a person’s mind, ¹¹ 

but it ¹²  is the counsel ¹³  of the Lord which will stand.

Yesaya 45:17

45:17 Israel will be delivered once and for all by the Lord; ¹⁴ 

you will never again be ashamed or humiliated. ¹⁵ 

Yesaya 46:10-11

46:10 who announces the end from the beginning

and reveals beforehand ¹⁶  what has not yet occurred,

who says, ‘My plan will be realized,

I will accomplish what I desire,’

46:11 who summons an eagle ¹⁷  from the east,

from a distant land, one who carries out my plan.

Yes, I have decreed, ¹⁸ 

yes, I will bring it to pass;

I have formulated a plan,

yes, I will carry it out.

Yeremia 27:6-7

27:6 I have at this time placed all these nations of yours under the power ¹⁹  of my servant, ²⁰  King Nebuchadnezzar of Babylon. I have even made all the wild animals subject to him. ²¹  27:7 All nations must serve him and his son and grandson ²²  until the time comes for his own nation to fall. ²³  Then many nations and great kings will in turn subjugate Babylon. ²⁴ 

Yehezkiel 38:16-17

38:16 You will advance ²⁵  against my people Israel like a cloud covering the earth. In the latter days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself ²⁶  through you, O Gog.

38:17 “‘This is what the sovereign Lord says: Are you the one of whom I spoke in former days by my servants ²⁷  the prophets of Israel, who prophesied in those days ²⁸  that I would bring you against them?

Daniel 12:7

12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky ²⁹  and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters ³⁰  the holy people has been exhausted, all these things will be finished.”

Yohanes 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ³¹ 

Yohanes 12:39-40

12:39 For this reason they could not believe, ³²  because again Isaiah said,

12:40 “He has blinded their eyes

and hardened their heart, ³³ 

so that they would not see with their eyes

and understand with their heart, ³⁴ 

and turn to me, ³⁵  and I would heal them.” ³⁶ 

Yohanes 19:24

19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ³⁷  to see who will get it.” ³⁸  This took place ³⁹  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ⁴⁰  So the soldiers did these things.

Yohanes 19:28

Jesus’ Death

19:28 After this Jesus, realizing that by this time ⁴¹  everything was completed, ⁴²  said (in order to fulfill the scripture), ⁴³  “I am thirsty!” ⁴⁴ 

[6:11]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ² tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ³ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[10:7]  ⁴ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ⁵ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ⁶ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ⁷ tn See the note on the word “servants” in 1:1.

[15:1]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ⁹ tn Grk “seven plagues – the last ones.”

[19:21]  ¹⁰ sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.

[19:21]  ¹¹ tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.

[19:21]  ¹² tn Heb “but the counsel of the Lord, it will stand.” The construction draws attention to the “counsel of the Lord”; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.

[19:21]  ¹³ tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the Lord” (עֲצַת יְהוָה, ’atsat yehvah) is literally “advice” or “counsel” with the connotation of “plan” in this context (cf. NIV, NRSV, NLT “purpose”; NCV “plan”; TEV “the Lord’s will”).

[19:21]  sn The point of the proverb is that the human being with many plans is uncertain, but the Lord with a sure plan gives correct counsel.

[45:17]  ¹⁴ tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”

[45:17]  ¹⁵ tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”

[46:10]  ¹⁶ tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”

[46:11]  ¹⁷ tn Or, more generally, “a bird of prey” (so NAB, NASB, NIV, NRSV; see 18:6).

[46:11]  ¹⁸ tn Heb “spoken”; KJV “I have spoken it.”

[27:6]  ¹⁹ tn Heb “have given…into the hand of.”

[27:6]  ²⁰ sn See the study note on 25:9 for the significance of the application of this term to Nebuchadnezzar.

[27:6]  ²¹ tn Heb “I have given…to him to serve him.” The verb “give” in this syntactical situation is functioning like the Hiphil stem, i.e., as a causative. See Dan 1:9 for parallel usage. For the usage of “serve” meaning “be subject to” compare 2 Sam 22:44 and BDB 713 s.v. עָבַד 3.

[27:6]  sn This statement is rhetorical, emphasizing the totality of Nebuchadnezzar’s dominion. Neither here nor in Dan 2:38 is it to be understood literally.

[27:7]  ²² sn This is a figure that emphasizes that they will serve for a long time but not for an unlimited duration. The kingdom of Babylon lasted a relatively short time by ancient standards. It lasted from 605 b.c. when Nebuchadnezzar defeated Necho at Carchemish until the fall of Babylon in 538 b.c. There were only four rulers. Nebuchadnezzar was succeeded by his son, Evil Merodach (cf. 52:31), and two other rulers who were not descended from him.

[27:7]  ²³ tn Heb “until the time of his land, even his, comes.” The independent pronoun is placed here for emphasis on the possessive pronoun. The word “time” is used by substitution for the things that are done in it (compare in the NT John 2:4; 7:30; 8:20 “his hour had not yet come”).

[27:7]  sn See Jer 25:12-14, 16.

[27:7]  ²⁴ tn Heb “him.” This is a good example of the figure of substitution where the person is put for his descendants or the nation or subject he rules. (See Gen 28:13-14 for another good example and Acts 22:7 in the NT.)

[38:16]  ²⁵ tn Heb “come up.”

[38:16]  ²⁶ tn Or “reveal my holiness.”

[38:17]  ²⁷ tn Heb “by the hand of my servants.”

[38:17]  ²⁸ tn The Hebrew text adds “years” here, but this is probably a scribal gloss on the preceding phrase. See L. C. Allen, Ezekiel (WBC), 2:201.

[12:7]  ²⁹ tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ³⁰ tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).

[10:35]  ³¹ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[12:39]  ³² sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.

[12:40]  ³³ tn Or “closed their mind.”

[12:40]  ³⁴ tn Or “their mind.”

[12:40]  ³⁵ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ³⁶ sn A quotation from Isa 6:10.

[19:24]  ³⁷ tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.

[19:24]  ³⁸ tn Grk “to see whose it will be.”

[19:24]  ³⁹ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ⁴⁰ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[19:24]  sn A quotation from Ps 22:18.

[19:28]  ⁴¹ tn Or “that already.”

[19:28]  ⁴² tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ⁴³ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ⁴⁴ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).