Yesaya 27:4

27:4 I am not angry.

I wish I could confront some thorns and briers!

Then I would march against them ¹  for battle;

I would set them ²  all on fire,

Yesaya 43:17

43:17 the one who led chariots and horses to destruction, ³ 

together with a mighty army.

They fell down, ⁴  never to rise again;

they were extinguished, put out like a burning wick:

Yesaya 50:11

50:11 Look, all of you who start a fire

and who equip yourselves with ⁵  flaming arrows, ⁶ 

walk ⁷  in the light ⁸  of the fire you started

and among the flaming arrows you ignited! ⁹ 

This is what you will receive from me: ¹⁰ 

you will lie down in a place of pain. ¹¹ 

Yudas 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ¹²  even prophesied of them, ¹³  saying, “Look! The Lord is coming ¹⁴  with thousands and thousands ¹⁵  of his holy ones,

Wahyu 6:14-17

6:14 The sky ¹⁶  was split apart ¹⁷  like a scroll being rolled up, ¹⁸  and every mountain and island was moved from its place. 6:15 Then ¹⁹  the kings of the earth, the ²⁰  very important people, the generals, ²¹  the rich, the powerful, and everyone, slave ²²  and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They ²³  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ²⁴  6:17 because the great day of their ²⁵  wrath has come, and who is able to withstand it?” ²⁶ 

[27:4]  ¹ tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense. For other examples of a cohortative expressing resolve after a hypothetical statement introduced by נָתַן with מִי (miwith natan), see Judg 9:29; Jer 9:1-2; Ps 55:6.

[27:4]  ² tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense.

[43:17]  ³ tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.

[43:17]  ⁴ tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”

[50:11]  ⁵ tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).

[50:11]  ⁶ tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.

[50:11]  ⁷ tn The imperative is probably rhetorical and has a predictive force.

[50:11]  ⁸ tn Or perhaps, “flame” (so ASV).

[50:11]  ⁹ sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.

[50:11]  ¹⁰ tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).

[50:11]  ¹¹ sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.

[1:14]  ¹² tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ¹³ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ¹⁴ tn Grk “has come,” a proleptic aorist.

[1:14]  ¹⁵ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[6:14]  ¹⁶ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ¹⁷ tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.

[6:14]  ¹⁸ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

[6:15]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ²⁰ tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:15]  ²¹ tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[6:15]  ²² tn See the note on the word “servants” in 1:1.

[6:16]  ²³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[6:16]  ²⁴ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[6:17]  ²⁵ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ²⁶ tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).