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Matthew 25:31-33
New English Translation

The Judgment

31 “When[a] the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 32 All[b] the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 33 He[c] will put the sheep on his right and the goats on his left.

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Footnotes

  1. Matthew 25:31 tn Here δέ (de) has not been translated.
  2. Matthew 25:32 tn Here καί (kai) has not been translated.
  3. Matthew 25:33 tn Here καί (kai) has not been translated.
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Matthew 24
Matthew 26
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Isaiah 9:6-7
New English Translation

6 For a child has been[a] born to us,
a son has been given to us.
He shoulders responsibility[b]
and is called[c]
Wonderful Adviser,[d]
Mighty God,[e]
Everlasting Father,[f]
Prince of Peace.[g]
7 His dominion will be vast,[h]
and he will bring immeasurable prosperity.[i]
He will rule on David’s throne
and over David’s kingdom,[j]
establishing it[k] and strengthening it
by promoting justice and fairness,[l]
from this time forward and forevermore.
The zeal of the Lord of Heaven’s Armies[m] will accomplish this.

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Footnotes

  1. Isaiah 9:6 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
  2. Isaiah 9:6 tn Heb “dominion has come to be on his shoulder.” In most occurrences, a burden is placed on the shoulder, but authority is also placed on the shoulder in Isa 22:22.
  3. Isaiah 9:6 tn Or “and dominion was on his shoulders, and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Wonderful Adviser, the Mighty God called his name, ‘Everlasting Father, Prince of Peace.’”
  4. Isaiah 9:6 tn Or “Extraordinary Strategist,” “a wonder of a counselor,” or “one who plans a miraculous thing” (HALOT 928 s.v. פֶּלֶא). Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (palaʾ) and יָעַץ (yaʿats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yoʿets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ʾel gibbor). In Isa 11:2 (also a description of this king) עֵצָה (ʿetsah) is linked with גְּבוּרָה (gevurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (peleʾ) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit.
  5. Isaiah 9:6 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title in two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
  6. Isaiah 9:6 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.
  7. Isaiah 9:6 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
  8. Isaiah 9:7 tc The MT has לְםַרְבֵּה (lemarbeh, “to the abundance of”), where the first two letters לם were incorrectly duplicated from the end of the previous word (שָׁלוֹם, shalom) ending v. 6. Notice that the mem is in the form for ending words, i.e., ם not the expected מ. A few Hebrew mss, the LXX, Targum, and Vulgate reflect a text with רבה, “great is the dominion.”
  9. Isaiah 9:7 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
  10. Isaiah 9:7 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
  11. Isaiah 9:7 tn The pronoun “it” (both times in this line) refers back to “kingdom;” the noun and pronoun are both feminine.
  12. Isaiah 9:7 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
  13. Isaiah 9:7 sn In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
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Isaiah 10
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Acts 17:31
New English Translation

31 because he has set[a] a day on which he is going to judge the world[b] in righteousness, by a man whom he designated,[c] having provided proof to everyone by raising[d] him from the dead.”

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Footnotes

  1. Acts 17:31 tn Or “fixed.”
  2. Acts 17:31 sn The world refers to the whole inhabited earth.
  3. Acts 17:31 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
  4. Acts 17:31 tn The participle ἀναστήσας (anastēsas) indicates means here.
Acts 17:31 in all English translations
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Acts 18
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Revelation 19:11-16
New English Translation

The Son of God Goes to War

11 Then[a] I saw heaven opened and here came[b] a white horse! The[c] one riding it was called “Faithful” and “True,” and with justice[d] he judges and goes to war. 12 His eyes are like a fiery[e] flame and there are many diadem crowns[f] on his head. He has[g] a name written[h] that no one knows except himself. 13 He is dressed in clothing dipped[i] in blood, and he is called[j] the Word of God. 14 The[k] armies that are in heaven, dressed in white, clean, fine linen,[l] were following him on white horses. 15 From his mouth extends a sharp sword, so that with it he can strike the nations.[m] He[n] will rule[o] them with an iron rod,[p] and he stomps the winepress[q] of the furious[r] wrath of God, the All-Powerful.[s] 16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

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Footnotes

  1. Revelation 19:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 19:11 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
  3. Revelation 19:11 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.
  4. Revelation 19:11 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
  5. Revelation 19:12 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
  6. Revelation 19:12 tn For the translation of διάδημα (diadēma) as “diadem crown” see L&N 6.196.sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
  7. Revelation 19:12 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  8. Revelation 19:12 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
  9. Revelation 19:13 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several majuscules and other witnesses (A 051 M), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon haimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rherantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rherammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א[2]). The reading most likely to give rise to the others is “dipped.”tn Or perhaps “soaked.”
  10. Revelation 19:13 tn Grk “the name of him is called.”
  11. Revelation 19:14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  12. Revelation 19:14 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”
  13. Revelation 19:15 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  14. Revelation 19:15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  15. Revelation 19:15 tn Grk “will shepherd.”
  16. Revelation 19:15 tn Or “scepter.” The Greek term ῥάβδος (rhabdos) can mean either “rod” or “scepter.” sn A quotation from Ps 2:9 (see also Rev 2:27; 12:5).
  17. Revelation 19:15 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
  18. Revelation 19:15 tn The genitive θυμοῦ (thumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).
  19. Revelation 19:15 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.”
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