Matius 23:8-12

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ¹  23:11 The ²  greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Markus 9:35

9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”

Markus 10:43

10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant,

Markus 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ³  for many.”

Lukas 14:7-11

On Seeking Seats of Honor

14:7 Then ⁴  when Jesus ⁵  noticed how the guests ⁶  chose the places of honor, ⁷  he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, ⁸  do not take ⁹  the place of honor, because a person more distinguished than you may have been invited by your host. ¹⁰  14:9 So ¹¹  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ¹²  you will begin to move to the least important ¹³  place. 14:10 But when you are invited, go and take the least important place, so that when your host ¹⁴  approaches he will say to you, ‘Friend, move up here to a better place.’ ¹⁵  Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but ¹⁶  the one who humbles ¹⁷  himself will be exalted.”

Lukas 18:14

18:14 I tell you that this man went down to his home justified ¹⁸  rather than the Pharisee. ¹⁹  For everyone who exalts ²⁰  himself will be humbled, but he who humbles himself will be exalted.”

Yohanes 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ²¹  handed over ²²  to the Jewish authorities. ²³  But as it is, ²⁴  my kingdom is not from here.”

Yohanes 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ²⁵  with his disciples.) ²⁶ 

Kolose 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Kolose 1:2

1:2 to the saints, the faithful ²⁷  brothers and sisters ²⁸  in Christ, at Colossae. Grace and peace to you ²⁹  from God our Father! ³⁰ 

Kolose 1:4-10

1:4 since ³¹  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 ³²  from the hope laid up ³³  for you in heaven, which you have heard about in the message of truth, the gospel ³⁴  1:6 that has come to you. Just as in the entire world this gospel ³⁵  is bearing fruit and growing, so it has also been bearing fruit and growing ³⁶  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ³⁷  from Epaphras, our dear fellow slave ³⁸  – a ³⁹  faithful minister of Christ on our ⁴⁰  behalf – 1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁴¹  have not ceased praying for you and asking God ⁴²  to fill ⁴³  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁴⁴  worthily of the Lord and please him in all respects ⁴⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 5:3

5:3 Just as dreams come when there are many cares, ⁴⁷ 

so ⁴⁸  the rash vow ⁴⁹  of a fool occurs ⁵⁰  when there are many words.

Pengkhotbah 5:3

5:3 Just as dreams come when there are many cares, ⁵¹ 

so ⁵²  the rash vow ⁵³  of a fool occurs ⁵⁴  when there are many words.

Yohanes 1:9-10

1:9 The true light, who gives light to everyone, ⁵⁵  was coming into the world. ⁵⁶  1:10 He was in the world, and the world was created ⁵⁷  by him, but ⁵⁸  the world did not recognize ⁵⁹  him.

Wahyu 13:11-17

13:11 Then ⁶⁰  I saw another beast ⁶¹  coming up from the earth. He ⁶²  had two horns like a lamb, ⁶³  but ⁶⁴  was speaking like a dragon. 13:12 He ⁶⁵  exercised all the ruling authority ⁶⁶  of the first beast on his behalf, ⁶⁷  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ⁶⁸  performed momentous signs, even making fire come down from heaven in front of people ⁶⁹  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 ⁷⁰  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 ⁷¹  was empowered ⁷²  to give life ⁷³  to the image of the first beast ⁷⁴  so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused ⁷⁵  everyone (small and great, rich and poor, free and slave ⁷⁶ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ⁷⁷  or sell things ⁷⁸  unless he bore ⁷⁹  the mark of the beast – that is, his name or his number. ⁸⁰ 

Wahyu 17:6

17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁸¹  I ⁸²  was greatly astounded ⁸³  when I saw her.

[23:10]  ¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:10]  sn See the note on Christ in 1:16.

[23:11]  ² tn Here δέ (de) has not been translated.

[10:45]  ³ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[14:7]  ⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ⁶ tn Grk “those who were invited.”

[14:7]  ⁷ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:8]  ⁸ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ⁹ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ¹⁰ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[14:9]  ¹¹ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ¹² tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ¹³ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:10]  ¹⁴ tn Grk “the one who invited you.”

[14:10]  ¹⁵ tn Grk “Go up higher.” This means to move to a more important place.

[14:11]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ¹⁷ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[18:14]  ¹⁸ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ¹⁹ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ²⁰ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:36]  ²¹ tn Grk “so that I may not be.”

[18:36]  ²² tn Or “delivered over.”

[18:36]  ²³ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ²⁴ tn Grk “now.”

[18:2]  ²⁵ tn Or “often.”

[18:2]  ²⁶ sn This is a parenthetical note by the author.

[1:2]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Or “Grace to you and peace.”

[1:2]  ³⁰ 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.

[1:4]  ³¹ 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]  ³² 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]  ³³ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³⁴ 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.

[1:6]  ³⁵ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ³⁶ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ³⁷ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ³⁸ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ³⁹ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁴⁰ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:9]  ⁴¹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁴² tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁴³ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ⁴⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:1]  ⁴⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:3]  ⁴⁷ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ⁴⁸ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ⁴⁹ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ⁵⁰ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:3]  ⁵¹ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ⁵² tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ⁵³ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ⁵⁴ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:9]  ⁵⁵ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ⁵⁶ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:10]  ⁵⁷ tn Or “was made”; Grk “came into existence.”

[1:10]  ⁵⁸ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ⁵⁹ tn Or “know.”

[13:11]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁶¹ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ⁶² 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]  ⁶³ 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]  ⁶⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁶⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁶⁷ 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]  ⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁶⁹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ⁷⁰ 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]  ⁷¹ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁷² tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ⁷³ 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]  ⁷⁴ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ⁷⁵ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ⁷⁶ tn See the note on the word “servants” in 1:1.

[13:17]  ⁷⁷ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ⁷⁸ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ⁷⁹ tn Grk “except the one who had.”

[13:17]  ⁸⁰ tn Grk “his name or the number of his name.”

[17:6]  ⁸¹ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ⁸² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁸³ tn Grk “I marveled a great marvel” (an idiom for great astonishment).