Wahyu 11:7
Konteks11:7 When 1 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 2 them and kill them.
Wahyu 13:7
Konteks13:7 The beast 3 was permitted to go to war against the saints and conquer them. 4 He was given ruling authority 5 over every tribe, people, 6 language, and nation,
Wahyu 17:6
Konteks17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 7 I 8 was greatly astounded 9 when I saw her.
Wahyu 17:14
Konteks17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 10 the Lamb are the called, chosen, and faithful.”
Wahyu 18:20
Konteks18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 11 against her on your behalf!) 12
Wahyu 19:19
Konteks19:19 Then 13 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.
Wahyu 20:8-9
Konteks20:8 and will go out to deceive 14 the nations at the four corners of the earth, Gog and Magog, 15 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 16 20:9 They 17 went up 18 on the broad plain of the earth 19 and encircled 20 the camp 21 of the saints and the beloved city, but 22 fire came down from heaven and devoured them completely. 23
Kejadian 3:15
Konteks3:15 And I will put hostility 24 between you and the woman
and between your offspring and her offspring; 25
her offspring will attack 26 your head,
and 27 you 28 will attack her offspring’s heel.” 29
Daniel 7:23-26
Konteks7:23 “This is what he told me: 30
‘The fourth beast means that there will be a fourth kingdom on earth
that will differ from all the other kingdoms.
It will devour all the earth
and will trample and crush it.
7:24 The ten horns
mean that ten kings will arise from that kingdom.
Another king will arise after them,
but he will be different from the earlier ones.
He will humiliate 31 three kings.
7:25 He will speak words against the Most High.
He will harass 32 the holy ones of the Most High continually.
His intention 33 will be to change times established by law. 34
They will be delivered into his hand
For a time, times, 35 and half a time.
7:26 But the court will convene, 36 and his ruling authority will be removed –
destroyed and abolished forever!
Daniel 11:36
Konteks11:36 “Then the king 37 will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of 38 wrath is completed, for what has been decreed must occur. 39
[11:7] 1 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 2 tn Or “be victorious over”; traditionally, “overcome.”
[13:7] 3 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] 4 tc Many
[13:7] 5 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 6 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.
[17:6] 7 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] 8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 9 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:14] 10 tn See BDAG 636 s.v. μετά A.2.a.α.
[18:20] 11 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
[18:20] 12 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
[18:20] sn This verse forms a parenthetical aside in the narrative.
[19:19] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:8] 15 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 16 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 18 tn The shift here to past tense reflects the Greek text.
[20:9] 19 tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
[20:9] 21 tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”
[20:9] 22 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 23 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[3:15] 24 tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.
[3:15] 25 sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).
[3:15] 26 tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.
[3:15] 27 tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).
[3:15] 28 sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the
[3:15] 29 tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.
[3:15] sn The etiological nature of v. 15 is apparent, though its relevance for modern western man is perhaps lost because we rarely come face to face with poisonous snakes. Ancient Israelites, who often encountered snakes in their daily activities (see, for example, Eccl 10:8; Amos 5:19), would find the statement quite meaningful as an explanation for the hostility between snakes and humans. (In the broader ancient Near Eastern context, compare the Mesopotamian serpent omens. See H. W. F. Saggs, The Greatness That Was Babylon, 309.) This ongoing struggle, when interpreted in light of v. 15, is a tangible reminder of the conflict introduced into the world by the first humans’ rebellion against God. Many Christian theologians (going back to Irenaeus) understand v. 15 as the so-called protevangelium, supposedly prophesying Christ’s victory over Satan (see W. Witfall, “Genesis 3:15 – a Protevangelium?” CBQ 36 [1974]: 361-65; and R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15,” JBL 84 [1965]: 425-27). In this allegorical approach, the woman’s offspring is initially Cain, then the whole human race, and ultimately Jesus Christ, the offspring (Heb “seed”) of the woman (see Gal 4:4). The offspring of the serpent includes the evil powers and demons of the spirit world, as well as those humans who are in the kingdom of darkness (see John 8:44). According to this view, the passage gives the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor 15:55-57] and then destroying him in the judgment [Rev 12:7-9; 20:7-10]). However, the grammatical structure of Gen 3:15b does not suggest this view. The repetition of the verb “attack,” as well as the word order, suggests mutual hostility is being depicted, not the defeat of the serpent. If the serpent’s defeat were being portrayed, it is odd that the alleged description of his death comes first in the sentence. If he has already been crushed by the woman’s “Seed,” how can he bruise his heel? To sustain the allegorical view, v. 15b must be translated in one of the following ways: “he will crush your head, even though you attack his heel” (in which case the second clause is concessive) or “he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action).
[7:23] 30 tn Aram “thus he said.”
[7:24] 31 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 32 tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”
[7:25] 33 tn Aram “he will think.”
[7:25] 34 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 35 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”
[7:26] 36 tn Aram “judgment will sit” (KJV similar).
[11:36] 37 sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.
[11:36] 38 tn The words “the time of” are added in the translation for clarification.
[11:36] 39 tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.
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