Mazmur 37:35

37:35 I have seen ruthless evil men ¹ 

growing in influence, like a green tree grows in its native soil. ² 

Daniel 4:17

4:17 This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that ³  those who are alive may understand

that the Most High has authority over human kingdoms, ⁴ 

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

Wahyu 13:2-7

13:2 Now ⁵  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ⁶  dragon gave the beast ⁷  his power, his throne, and great authority to rule. ⁸  13:3 One of the beast’s ⁹  heads appeared to have been killed, ¹⁰  but the lethal wound had been healed. ¹¹  And the whole world followed ¹²  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ¹³  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ¹⁴  13:5 The beast ¹⁵  was given a mouth speaking proud words ¹⁶  and blasphemies, and he was permitted ¹⁷  to exercise ruling authority ¹⁸  for forty-two months. 13:6 So ¹⁹  the beast ²⁰  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ²¹  that is, those who dwell in heaven. 13:7 The beast ²²  was permitted to go to war against the saints and conquer them. ²³  He was given ruling authority ²⁴  over every tribe, people, ²⁵  language, and nation,

Wahyu 17:2-4

17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” ²⁶  17:3 So ²⁷  he carried me away in the Spirit ²⁸  to a wilderness, ²⁹  and there ³⁰  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now ³¹  the woman was dressed in purple and scarlet clothing, ³²  and adorned with gold, ³³  precious stones, and pearls. She held ³⁴  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ³⁵ 

[37:35]  ¹ tn The Hebrew uses the representative singular again here.

[37:35]  ² tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.

[4:17]  ³ tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).

[4:17]  ⁴ tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

[13:2]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ⁷ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ⁸ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ¹⁷ tn Grk “to it was granted.”

[13:5]  ¹⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ²⁰ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ²⁵ 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.

[17:2]  ²⁶ tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.

[17:3]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ²⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ²⁹ tn Or “desert.”

[17:3]  ³⁰ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:4]  ³¹ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ³² tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ³³ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ³⁴ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ³⁵ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.