Zakharia 2:8-9
Konteks2:8 For the Lord who rules over all says to me that for his own glory 1 he has sent me to the nations that plundered you – for anyone who touches you touches the pupil 2 of his 3 eye. 2:9 “I am about to punish them 4 in such a way,” he says, “that they will be looted by their own slaves.” Then you will know that the Lord who rules over all has sent me.
Zakharia 10:4-5
Konteks10:4 From him will come the cornerstone, 5 the wall peg, 6 the battle bow, and every ruler. 7 10:5 And they will be like warriors trampling the mud of the streets in battle. They will fight, for the Lord will be with them, and will defeat the enemy cavalry. 8
Zakharia 12:2-6
Konteks12:2 “I am about to make Jerusalem 9 a cup that brings dizziness 10 to all the surrounding nations; indeed, Judah will also be included when Jerusalem is besieged. 12:3 Moreover, on that day I will make Jerusalem a heavy burden 11 for all the nations, and all who try to carry it will be seriously injured; 12 yet all the peoples of the earth will be assembled against it. 12:4 In that day,” says the Lord, “I will strike every horse with confusion and its rider with madness. I will pay close attention to the house of Judah, but will strike all the horses 13 of the nations 14 with blindness. 12:5 Then the leaders of Judah will say to themselves, ‘The inhabitants of Jerusalem are a means of strength to us through their God, the Lord who rules over all.’ 12:6 On that day 15 I will make the leaders of Judah like an igniter 16 among sticks and a burning torch among sheaves, and they will burn up all the surrounding nations right and left. Then the people of Jerusalem will settle once more in their place, the city of Jerusalem.
Zakharia 12:9
Konteks12:9 So on that day I will set out to destroy all the nations 17 that come against Jerusalem.”
Yesaya 63:1-6
Konteks63:1 Who is this who comes from Edom, 18
dressed in bright red, coming from Bozrah? 19
Who 20 is this one wearing royal attire, 21
who marches confidently 22 because of his great strength?
“It is I, the one who announces vindication,
and who is able to deliver!” 23
63:2 Why are your clothes red?
Why do you look like someone who has stomped on grapes in a vat? 24
63:3 “I have stomped grapes in the winepress all by myself;
no one from the nations joined me.
I stomped on them 25 in my anger;
I trampled them down in my rage.
Their juice splashed on my garments,
and stained 26 all my clothes.
63:4 For I looked forward to the day of vengeance,
and then payback time arrived. 27
63:5 I looked, but there was no one to help;
I was shocked because there was no one offering support. 28
So my right arm accomplished deliverance;
my raging anger drove me on. 29
63:6 I trampled nations in my anger,
I made them drunk 30 in my rage,
I splashed their blood on the ground.” 31
Yesaya 66:15-16
Konteks66:15 For look, the Lord comes with fire,
his chariots come like a windstorm, 32
to reveal his raging anger,
his battle cry, and his flaming arrows. 33
66:16 For the Lord judges all humanity 34
with fire and his sword;
the Lord will kill many. 35
Daniel 2:34-35
Konteks2:34 You were watching as 36 a stone was cut out, 37 but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces. 2:35 Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction 38 and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.
Daniel 2:44-45
Konteks2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever. 2:45 You saw that a stone was cut from a mountain, but not by human hands; it smashed the iron, bronze, clay, silver, and gold into pieces. The great God has made known to the king what will occur in the future. 39 The dream is certain, and its interpretation is reliable.”
Yoel 3:2
Konteks3:2 Then I will gather all the nations,
and bring them down to the valley of Jehoshaphat. 40
I will enter into judgment 41 against them there
concerning my people Israel who are my inheritance, 42
whom they scattered among the nations.
They partitioned my land,
Yoel 3:9-17
Konteks3:9 Proclaim this among the nations:
“Prepare for a holy war!
Call out the warriors!
Let all these fighting men approach and attack! 43
3:10 Beat your plowshares 44 into swords,
and your pruning hooks 45 into spears! 46
Let the weak say, ‘I too am a warrior!’ 47
3:11 Lend your aid 48 and come,
all you surrounding nations,
and gather yourselves 49 to that place.”
Bring down, O Lord, your warriors! 50
3:12 Let the nations be roused and let them go up
to the valley of Jehoshaphat,
for there I will sit in judgment on all the surrounding nations.
3:13 Rush forth with 51 the sickle, for the harvest is ripe!
Come, stomp the grapes, 52 for the winepress is full!
The vats overflow.
Indeed, their evil is great! 53
3:14 Crowds, great crowds are in the valley of decision,
for the day of the Lord is near in the valley of decision! 54
3:15 The sun and moon are darkened;
the stars withhold 55 their brightness.
3:16 The Lord roars from Zion;
from Jerusalem 56 his voice bellows out. 57
The heavens 58 and the earth shake.
But the Lord is a refuge for his people;
he is a stronghold for the citizens 59 of Israel.
3:17 You will be convinced 60 that I the Lord am your God,
dwelling on Zion, my holy mountain.
Jerusalem 61 will be holy –
conquering armies 62 will no longer pass through it.
Zefanya 3:19
Konteks3:19 Look, at that time I will deal with those who mistreated you.
I will rescue the lame sheep 63
and gather together the scattered sheep.
I will take away their humiliation
and make the whole earth admire and respect them. 64
Hagai 2:21-22
Konteks2:21 Tell Zerubbabel governor of Judah: ‘I am ready 65 to shake the sky 66 and the earth. 2:22 I will overthrow royal thrones and shatter the might of earthly kingdoms. 67 I will overthrow chariots and those who ride them, and horses and their riders will fall as people kill one another. 68
Wahyu 6:4-17
Konteks6:4 And another horse, fiery red, 69 came out, and the one who rode it 70 was granted permission 71 to take peace from the earth, so that people would butcher 72 one another, and he was given a huge sword.
6:5 Then 73 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 74 I looked, 75 and here came 76 a black horse! The 77 one who rode it 78 had a balance scale 79 in his hand. 6:6 Then 80 I heard something like a voice from among the four living creatures saying, “A quart 81 of wheat will cost a day’s pay 82 and three quarts of barley will cost a day’s pay. But 83 do not damage the olive oil and the wine!”
6:7 Then 84 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 85 I looked 86 and here came 87 a pale green 88 horse! The 89 name of the one who rode it 90 was Death, and Hades followed right behind. 91 They 92 were given authority over a fourth of the earth, to kill its population with the sword, 93 famine, and disease, 94 and by the wild animals of the earth.
6:9 Now 95 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 96 because of the word of God and because of the testimony they had given. 6:10 They 97 cried out with a loud voice, 98 “How long, 99 Sovereign Master, 100 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 101 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 102 of both their fellow servants 103 and their brothers who were going to be killed just as they had been.
6:12 Then 104 I looked when the Lamb opened the sixth seal, and a huge 105 earthquake took place; the sun became as black as sackcloth made of hair, 106 and the full moon became blood red; 107 6:13 and the stars in the sky 108 fell to the earth like a fig tree dropping 109 its unripe figs 110 when shaken by a fierce 111 wind. 6:14 The sky 112 was split apart 113 like a scroll being rolled up, 114 and every mountain and island was moved from its place. 6:15 Then 115 the kings of the earth, the 116 very important people, the generals, 117 the rich, the powerful, and everyone, slave 118 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 119 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 120 6:17 because the great day of their 121 wrath has come, and who is able to withstand it?” 122
Wahyu 8:7-13
Konteks8:7 The 123 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 124 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 125 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 126 third of the sea became blood, 8:9 and a third of the creatures 127 living in the sea died, and a third of the ships were completely destroyed. 128
8:10 Then 129 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 130 it landed 131 on a third of the rivers and on the springs of water. 8:11 (Now 132 the name of the star is 133 Wormwood.) 134 So 135 a third of the waters became wormwood, 136 and many people died from these waters because they were poisoned. 137
8:12 Then 138 the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day 139 and for a third of the night likewise. 8:13 Then 140 I looked, and I heard an 141 eagle 142 flying directly overhead, 143 proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” 144
[2:8] 1 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the
[2:8] 2 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the
[2:8] 3 tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the
[2:9] 4 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”
[10:4] 5 sn On the NT use of the image of the cornerstone, see Luke 20:17; Eph 2:20; 1 Pet 2:6.
[10:4] 6 sn The metaphor of the wall peg (Heb. יָתֵד, yated), together with the others in this list, describes the remarkable change that will take place at the inauguration of God’s eschatological kingdom. Israel, formerly sheep-like, will be turned into a mighty warhorse. The peg refers to a wall hook (although frequently translated “tent peg,” but cf. ASV “nail”; TWOT 1:419) from which tools and weapons were suspended, but figuratively also to the promise of God upon which all of Israel’s hopes were hung (cf. Isa 22:15-25; Ezra 9:8).
[10:4] 7 tn This is not the usual word to describe a king of Israel or Judah (such as מֶלֶךְ, melekh, or נָשִׂיא, nasi’), but נוֹגֵשׂ, noges, “dictator” (cf. KJV “oppressor”). The author is asserting by this choice of wording that in the messianic age God’s rule will be by force.
[10:5] 8 tn Heb “and the riders on horses will be put to shame,” figurative for the defeat of mounted troops. The word “enemy” in the translation is supplied from context.
[12:2] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:2] 10 sn The image of a cup that brings dizziness is that of drunkenness. The
[12:3] 11 tn Heb “heavy stone” (so NRSV, TEV, NLT); KJV “burdensome stone”; NIV “an immovable rock.”
[12:3] 12 sn In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them.
[12:4] 13 tn Heb “every horse.”
[12:4] 14 tn Or “peoples” (so NAB, NRSV).
[12:6] 15 sn On that day (referring to the day of the
[12:6] 16 tn Heb “a firepot” (so NASB, NIV); NRSV “a blazing pot”; NLT “a brazier.”
[63:1] 18 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
[63:1] 19 tn Heb “[in] bright red garments, from Bozrah.”
[63:1] 20 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
[63:1] 21 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
[63:1] 22 tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).
[63:1] 23 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”
[63:2] 24 tn Heb “and your garments like one who treads in a vat?”
[63:3] 25 sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.
[63:3] 26 tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).
[63:4] 27 tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.
[63:5] 28 sn See Isa 59:16 for similar language.
[63:5] 29 tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”
[63:6] 30 sn See Isa 49:26 and 51:23 for similar imagery.
[63:6] 31 tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).
[66:15] 32 sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.
[66:15] 33 tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”
[66:16] 34 tn Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”
[66:16] 35 tn Heb “many are the slain of the Lord.”
[2:34] 37 tc The LXX, Theodotion, and the Vulgate have “from a mountain,” though this is probably a harmonization with v. 45.
[2:35] 38 tn Aram “as one.” For the meaning “without distinction” see the following: F. Rosenthal, Grammar, 36, §64, and p. 93; E. Vogt, Lexicon linguae aramaicae, 60.
[2:45] 39 tn Aram “after this.”
[3:2] 40 sn There is a play on words here. Jehoshaphat in Hebrew means “the Lord has judged,” and the next line in v. 2 further explicates this thought. The location of this valley is uncertain (cf. v. 12). Many interpreters have understood the Valley of Jehoshaphat to be the Kidron Valley, located on the east side of old Jerusalem. Since this is described as a scene of future messianic activity and judgment, many Jews and Muslims have desired to be buried in the vicinity, a fact attested to in modern times by the presence of many graves in the area. A variation of this view is mentioned by Eusebius, Onomasticon 1:10. According to this view, the Valley of Jehoshaphat is located in the Hinnom Valley, on the south side of the old city. Yet another view is held by many modern scholars, who understand the reference to this valley to be one of an idealized and nonliteral scene of judgment.
[3:2] 41 tn Heb “I will execute judgment.”
[3:2] 42 tn Heb “concerning my people and my inheritance Israel.”
[3:9] 43 tn Heb “draw near and go up.”
[3:10] 44 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.
[3:10] 45 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.
[3:10] 46 sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.
[3:10] 47 sn The “weak” individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.
[3:11] 48 tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here עוּרוּ (’uru, “arouse”) or חוּשׁוּ (khushu, “hasten”).
[3:11] 49 tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqavÿtsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (vÿniqbbatsu) of the MT.
[3:11] 50 tc Some commentators prefer to delete the line “Bring down, O
[3:13] 52 tn Heb “go down” or “tread.” The Hebrew term רְדוּ (rÿdu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.
[3:13] 53 sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).
[3:14] 54 sn The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge.
[3:16] 56 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:16] 57 tn Heb “he sounds forth his voice.”
[3:16] 58 tn Or “the sky.” See the note on “sky” in 2:30.
[3:17] 61 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:17] 62 tn Heb “strangers” or “foreigners.” In context, this refers to invasions by conquering armies.
[3:19] 63 tn The word “sheep” is supplied for clarification. As in Mic 4:6-7, the exiles are here pictured as injured and scattered sheep whom the divine shepherd rescues from danger.
[3:19] 64 tn Heb “I will make them into praise and a name, in all the earth, their shame.” The present translation assumes that “their shame” specifies “them” and that “name” stands here for a good reputation.
[2:21] 65 tn The participle here suggests an imminent undertaking of action (cf. NRSV, TEV, NLT “I am about to”). The overall language of the passage is eschatological, but eschatology finds its roots in the present.
[2:21] 66 tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.
[2:22] 67 tn Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”
[2:22] 68 tn Heb “and horses and their riders will go down, a man with a sword his brother”; KJV “every one by the sword of his brother.”
[6:4] 69 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[6:4] 70 tn Grk “the one sitting on it.”
[6:4] 71 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
[6:4] 72 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
[6:5] 73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:5] 74 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
[6:5] 75 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:5] 76 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:5] 77 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:5] 78 tn Grk “the one sitting on it.”
[6:5] 79 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
[6:6] 80 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:6] 81 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
[6:6] 82 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
[6:6] 83 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:7] 84 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:8] 85 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 86 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:8] 87 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 88 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
[6:8] 89 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 90 tn Grk “the one sitting on it.”
[6:8] 91 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
[6:8] 92 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:8] 93 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 94 tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[6:9] 95 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
[6:9] 96 tn Or “murdered.” See the note on the word “butcher” in 6:4.
[6:10] 97 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 98 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[6:10] 99 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
[6:10] 100 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
[6:11] 101 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:11] 102 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).
[6:11] 103 tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
[6:12] 104 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 105 tn Or “powerful”; Grk “a great.”
[6:12] 106 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 107 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 108 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
[6:13] 109 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 110 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
[6:13] 111 tn Grk “great wind.”
[6:14] 112 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 113 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
[6:14] 114 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
[6:15] 115 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 116 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:15] 117 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[6:15] 118 tn See the note on the word “servants” in 1:1.
[6:16] 119 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[6:16] 120 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
[6:17] 121 tc Most
[6:17] 122 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
[8:7] 123 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 124 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 126 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 127 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
[8:9] 128 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
[8:10] 129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 130 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 132 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 133 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 134 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
[8:11] 135 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 136 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 137 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 138 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 139 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 140 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 141 tn Grk “one eagle.”
[8:13] 142 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
[8:13] 143 tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
[8:13] 144 tn Grk “about to sound their trumpets,” but this is redundant in English.
