Amsal 28:4

28:4 Those who forsake the law ¹  praise the wicked, ² 

but those who keep the law contend ³  with them.

Amsal 28:1

28:1 The wicked person flees when there is no one pursuing, ⁴ 

but the righteous person is as confident ⁵  as a lion.

1 Samuel 22:7-11

22:7 Saul said to his servants who were stationed around him, “Listen up, you Benjaminites! Is Jesse’s son giving fields and vineyards to all of you? Or is he making all of you ⁶  commanders and officers? ⁷  22:8 For all of you have conspired against me! No one informs me ⁸  when my own son makes an agreement with this son of Jesse! Not one of you feels sorry for me or informs me that my own son has commissioned my own servant to hide in ambush against me, as is the case today!”

22:9 But Doeg the Edomite, who had stationed himself with the servants of Saul, replied, “I saw this son of Jesse come to Ahimelech son of Ahitub at Nob. 22:10 He inquired of the Lord for him and gave him provisions. He also gave him the sword of Goliath the Philistine.”

22:11 Then the king arranged for a meeting with the priest Ahimelech son of Ahitub and all the priests of his father’s house who were at Nob. They all came to the king.

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ⁹  learned about it, they went down there to him.

Kisah Para Rasul 22:6-28

22:6 As ¹⁰  I was en route and near Damascus, ¹¹  about noon a very bright ¹²  light from heaven ¹³  suddenly flashed ¹⁴  around me. 22:7 Then I ¹⁵  fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand ¹⁶  the voice of the one who was speaking to me. 22:10 So I asked, ¹⁷  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹⁸  and go to Damascus; there you will be told about everything ¹⁹  that you have been designated ²⁰  to do.’ 22:11 Since I could not see because of ²¹  the brilliance ²²  of that light, I came to Damascus led by the hand of ²³  those who were with me. 22:12 A man named Ananias, ²⁴  a devout man according to the law, ²⁵  well spoken of by all the Jews who live there, ²⁶  22:13 came ²⁷  to me and stood beside me ²⁸  and said to me, ‘Brother Saul, regain your sight!’ ²⁹  And at that very moment ³⁰  I looked up and saw him. ³¹  22:14 Then he said, ‘The God of our ancestors ³²  has already chosen ³³  you to know his will, to see ³⁴  the Righteous One, ³⁵  and to hear a command ³⁶  from his mouth, 22:15 because you will be his witness ³⁷  to all people ³⁸  of what you have seen and heard. 22:16 And now what are you waiting for? ³⁹  Get up, ⁴⁰  be baptized, and have your sins washed away, ⁴¹  calling on his name.’ ⁴²  22:17 When ⁴³  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁴⁴  22:18 and saw the Lord ⁴⁵  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ⁴⁶  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁴⁷  who believed in you. 22:20 And when the blood of your witness ⁴⁸  Stephen was shed, ⁴⁹  I myself was standing nearby, approving, ⁵⁰  and guarding the cloaks ⁵¹  of those who were killing him.’ ⁵²  22:21 Then ⁵³  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ⁵⁴  was listening to him until he said this. ⁵⁵  Then ⁵⁶  they raised their voices and shouted, ⁵⁷  “Away with this man ⁵⁸  from the earth! For he should not be allowed to live!” ⁵⁹  22:23 While they were screaming ⁶⁰  and throwing off their cloaks ⁶¹  and tossing dust ⁶²  in the air, 22:24 the commanding officer ⁶³  ordered Paul ⁶⁴  to be brought back into the barracks. ⁶⁵  He told them ⁶⁶  to interrogate Paul ⁶⁷  by beating him with a lash ⁶⁸  so that he could find out the reason the crowd ⁶⁹  was shouting at Paul ⁷⁰  in this way. 22:25 When they had stretched him out for the lash, ⁷¹  Paul said to the centurion ⁷²  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ⁷³  without a proper trial?” ⁷⁴  22:26 When the centurion ⁷⁵  heard this, ⁷⁶  he went to the commanding officer ⁷⁷  and reported it, ⁷⁸  saying, “What are you about to do? ⁷⁹  For this man is a Roman citizen.” ⁸⁰  22:27 So the commanding officer ⁸¹  came and asked ⁸²  Paul, ⁸³  “Tell me, are you a Roman citizen?” ⁸⁴  He replied, ⁸⁵  “Yes.” 22:28 The commanding officer ⁸⁶  answered, “I acquired this citizenship with a large sum of money.” ⁸⁷  “But I was even ⁸⁸  born a citizen,” ⁸⁹  Paul replied. ⁹⁰ 

Yesaya 30:10

30:10 They ⁹¹  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! ⁹² 

Tell us nice things,

relate deceptive messages. ⁹³ 

Yeremia 5:31

5:31 The prophets prophesy lies.

The priests exercise power by their own authority. ⁹⁴ 

And my people love to have it this way.

But they will not be able to help you when the time of judgment comes! ⁹⁵ 

Yeremia 5:2

5:2 These people make promises in the name of the Lord. ⁹⁶ 

But the fact is, ⁹⁷  what they swear to is really a lie.” ⁹⁸ 

Titus 1:3-4

1:3 But now in his own time ⁹⁹  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 1:1

Salutation

1:1 From Paul, ¹⁰⁰  a slave ¹⁰¹  of God and apostle of Jesus Christ, to further the faith ¹⁰²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 4:5

4:5 Now he came to a Samaritan town ¹⁰³  called Sychar, ¹⁰⁴  near the plot of land that Jacob had given to his son Joseph. ¹⁰⁵ 

Wahyu 13:3-8

13:3 One of the beast’s ¹⁰⁶  heads appeared to have been killed, ¹⁰⁷  but the lethal wound had been healed. ¹⁰⁸  And the whole world followed ¹⁰⁹  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ¹¹⁰  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ¹¹¹  13:5 The beast ¹¹²  was given a mouth speaking proud words ¹¹³  and blasphemies, and he was permitted ¹¹⁴  to exercise ruling authority ¹¹⁵  for forty-two months. 13:6 So ¹¹⁶  the beast ¹¹⁷  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ¹¹⁸  that is, those who dwell in heaven. 13:7 The beast ¹¹⁹  was permitted to go to war against the saints and conquer them. ¹²⁰  He was given ruling authority ¹²¹  over every tribe, people, ¹²²  language, and nation, 13:8 and all those who live on the earth will worship the beast, ¹²³  everyone whose name has not been written since the foundation of the world ¹²⁴  in the book of life belonging to the Lamb who was killed. ¹²⁵ 

[28:4]  ¹ sn Some commentators do not think that the word refers to the Mosaic law, but to “instruction” or “teaching” in general (cf. NCV “who disobey what they have been taught”). However, the expression “keep the law” in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, “The Apodictic Prohibition: Some Observations,” JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety.

[28:4]  ² sn The proverb gives the outcome and the evidence of those who forsake the law – they “praise the wicked.” This may mean (1) calling the wicked good or (2) justifying what the wicked do, for such people are no longer sensitive to evil.

[28:4]  ³ tn The verb is the Hitpael imperfect of גָּרָה (garah), which means “to stir up strife” but in this stem means “to engage in strife” (cf. NIV “resist them”). Tg. Prov 28:4 adds an explanatory expansion, “so as to induce them to repent.”

[28:1]  ⁴ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

[28:1]  ⁵ tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

[28:1]  sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.

[22:7]  ⁶ tc The MT has “to all of you.” If this reading is correct, we have here an example of a prepositional phrase functioning as the equivalent of a dative of advantage, which is not impossible from a grammatical point of view. However, the LXX, the Syriac Peshitta, and Vulgate all have “and.” A conjunction rather than a preposition should probably be read on the front of this phrase.

[22:7]  ⁷ tn Heb “officers of a thousand and officers of a hundred.”

[22:8]  ⁸ tn Heb “uncovers my ear.”

[22:1]  ⁹ tn Heb “house.”

[22:6]  ¹⁰ tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:6]  ¹¹ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ¹² tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ¹³ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ¹⁴ tn Or “shone.”

[22:7]  ¹⁵ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

[22:9]  ¹⁶ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

[22:10]  ¹⁷ tn Grk “So I said.”

[22:10]  ¹⁸ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ¹⁹ tn Grk “about all things.”

[22:10]  ²⁰ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[22:11]  ²¹ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ²² tn Or “brightness”; Grk “glory.”

[22:11]  ²³ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:12]  ²⁴ tn Grk “a certain Ananias.”

[22:12]  ²⁵ sn The law refers to the law of Moses.

[22:12]  ²⁶ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:13]  ²⁷ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²⁸ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²⁹ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ³⁰ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ³¹ tn Grk “I looked up to him.”

[22:14]  ³² tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ³³ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ³⁴ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ³⁵ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ³⁶ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ³⁷ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ³⁸ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ³⁹ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ⁴⁰ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ⁴¹ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ⁴² sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:17]  ⁴³ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ⁴⁴ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  ⁴⁵ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ⁴⁶ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ⁴⁷ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:20]  ⁴⁸ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁴⁹ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁵⁰ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ⁵¹ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ⁵² tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:21]  ⁵³ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ⁵⁴ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁵⁵ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁵⁶ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁵⁷ tn Grk “and said.”

[22:22]  ⁵⁸ tn Grk “this one.”

[22:22]  ⁵⁹ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23]  ⁶⁰ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ⁶¹ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ⁶² sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[22:24]  ⁶³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ⁶⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ⁶⁵ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ⁶⁶ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ⁶⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ⁶⁸ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ⁶⁹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ⁷⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:25]  ⁷¹ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ⁷² sn See the note on the word centurion in 10:1.

[22:25]  ⁷³ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ⁷⁴ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[22:26]  ⁷⁵ sn See the note on the word centurion in 10:1.

[22:26]  ⁷⁶ tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ⁷⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ⁷⁸ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ⁷⁹ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ⁸⁰ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ⁸¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ⁸² tn Grk “and said to.”

[22:27]  ⁸³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ⁸⁴ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ⁸⁵ tn Grk “He said.”

[22:28]  ⁸⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ⁸⁷ sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

[22:28]  ⁸⁸ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ⁸⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

[22:28]  ⁹⁰ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[30:10]  ⁹¹ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ⁹² tn Heb “Do not see for us right things.”

[30:10]  ⁹³ tn Heb “Tell us smooth things, see deceptive things.”

[5:31]  ⁹⁴ tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”

[5:31]  ⁹⁵ tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”

[5:2]  ⁹⁶ tn Heb “Though they say, ‘As surely as the Lord lives.” The idea of “swear on oath” comes from the second line.

[5:2]  ⁹⁷ tc The translation follows many Hebrew mss and the Syriac version in reading “surely” (אָכֵן, ’akhen) instead of “therefore” (לָכֵן, lakhen) in the MT.

[5:2]  tn Heb “Surely.”

[5:2]  ⁹⁸ tn Heb “they swear falsely.”

[1:3]  ⁹⁹ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:1]  ¹⁰⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁰¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) 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.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁰² tn Grk “for the faith,” possibly, “in accordance with the faith.”

[4:5]  ¹⁰³ tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ¹⁰⁴ sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ¹⁰⁵ sn Perhaps referred to in Gen 48:22.

[13:3]  ¹⁰⁶ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ¹⁰⁷ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ¹⁰⁸ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ¹⁰⁹ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[13:4]  ¹¹⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ¹¹¹ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[13:5]  ¹¹² tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ¹¹³ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ¹¹⁴ tn Grk “to it was granted.”

[13:5]  ¹¹⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ¹¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ¹¹⁷ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ¹¹⁸ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).

[13:7]  ¹¹⁹ tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ¹²⁰ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ¹²¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ¹²² tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:8]  ¹²³ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ¹²⁴ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ¹²⁵ tn Or “slaughtered”; traditionally, “slain.”