Keluaran 7:22

7:22 But the magicians of Egypt did the same ¹  by their secret arts, and so ²  Pharaoh’s heart remained hard, ³  and he refused to listen to Moses and Aaron ⁴  – just as the Lord had predicted.

Keluaran 8:7

8:7 The magicians did the same ⁵  with their secret arts and brought up frogs on the land of Egypt too. ⁶ 

Keluaran 8:18

8:18 When ⁷  the magicians attempted ⁸  to bring forth gnats by their secret arts, they could not. So there were gnats on people and on animals.

Ulangan 13:1-2

13:1 Suppose a prophet or one who foretells by dreams ⁹  should appear among you and show you a sign or wonder, ¹⁰  13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”

Matius 24:24

24:24 For false messiahs ¹¹  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Markus 13:22

13:22 For false messiahs ¹²  and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ¹³  All will be torn down!” ¹⁴ 

Titus 3:8

Summary of the Letter

3:8 This saying ¹⁵  is trustworthy, and I want you to insist on such truths, ¹⁶  so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.

Wahyu 13:11-15

13:11 Then ¹⁷  I saw another beast ¹⁸  coming up from the earth. He ¹⁹  had two horns like a lamb, ²⁰  but ²¹  was speaking like a dragon. 13:12 He ²²  exercised all the ruling authority ²³  of the first beast on his behalf, ²⁴  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ²⁵  performed momentous signs, even making fire come down from heaven in front of people ²⁶  13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ²⁷  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast ²⁸  was empowered ²⁹  to give life ³⁰  to the image of the first beast ³¹  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 18:23

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations ³²  were deceived by your magic spells! ³³ 

Wahyu 19:20

19:20 Now ³⁴  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ³⁵  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ³⁶ 

[7:22]  ¹ tn Heb “thus, so.”

[7:22]  ² tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

[7:22]  ³ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

[7:22]  ⁴ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

[8:7]  ⁵ tn Heb “thus, so.”

[8:7]  ⁶ sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

[8:18]  ⁷ tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause.

[8:18]  ⁸ tn Heb “and the magicians did so.”

[8:18]  sn The report of what the magicians did (or as it turns out, tried to do) begins with the same words as the report about the actions of Moses and Aaron – “and they did so” (vv. 17 and 18). The magicians copy the actions of Moses and Aaron, leading readers to think momentarily that the magicians are again successful, but at the end of the verse comes the news that “they could not.” Compared with the first two plagues, this third plague has an important new feature, the failure of the magicians and their recognition of the source of the plague.

[13:1]  ⁹ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹⁰ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[24:24]  ¹¹ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:22]  ¹² tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:2]  ¹³ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ¹⁴ tn Grk “not one stone will be left here on another which will not be thrown down.”

[3:8]  ¹⁵ sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.

[3:8]  ¹⁶ tn Grk “concerning these things.”

[13:11]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ¹⁸ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ¹⁹ tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.

[13:11]  ²⁰ tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.

[13:11]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ²³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ²⁴ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[13:13]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ²⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ²⁷ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:14]  sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).

[13:15]  ²⁸ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ²⁹ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ³⁰ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ³¹ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[18:23]  ³² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ³³ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[19:20]  ³⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ³⁵ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ³⁶ tn Traditionally, “brimstone.”