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1 Samuel 19
New English Translation

Saul Repeatedly Attempts to Take David’s Life

19 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much.[a] 2 So Jonathan told David, “My father Saul is trying[b] to kill you. So be careful tomorrow morning. Find[c] a hiding place and stay in seclusion.[d] 3 I will go out and stand beside my father in the field where you are. I will speak to my father about you. When I find out what the problem is,[e] I will let you know.”

4 So Jonathan spoke on David’s behalf[f] to his father Saul. He said to him, “The king should not sin against his servant David, for he has not sinned against you. On the contrary, his actions have been very beneficial[g] for you. 5 He risked his life[h] when he struck down the Philistine, and the Lord gave all Israel a great victory. When you saw it, you were happy. So why would you sin against innocent blood by putting David to death for no reason?”

6 Saul accepted Jonathan’s advice[i] and took an oath, “As surely as the Lord lives, he will not be put to death.” 7 Then Jonathan called David and told him all these things. Jonathan brought David to Saul, and he served him as he had done formerly.[j]

8 Now once again there was war. So David went out to fight the Philistines. He defeated them thoroughly,[k] and they ran away from him. 9 Then an evil spirit from the Lord came upon[l] Saul. He was sitting in his house with his spear in his hand, while David was playing the lyre.[m] 10 Saul tried to nail David to the wall with the spear, but he escaped from Saul’s presence, and the spear drove into the wall.[n] David escaped quickly[o] that night.

11 Saul sent messengers to David’s house to guard it and to kill him in the morning. Then David’s wife Michal told him, “If you do not save yourself[p] tonight, tomorrow you will be dead!” 12 So Michal lowered David through the window, and he ran away and escaped.

13 Then Michal took a household idol[q] and put it on the bed. She put a quilt[r] made of goats’ hair over its head[s] and then covered the idol with a garment. 14 When Saul sent messengers to arrest David, she said, “He’s sick.”

15 Then Saul sent the messengers back to see David, saying, “Bring him up to me on his bed so I can kill him.” 16 When the messengers came, they found only the idol on the bed and the quilt made of goats’ hair at its head.

17 Saul said to Michal, “Why have you deceived me this way by sending my enemy away? Now he has escaped!” Michal replied to Saul, “He said to me, ‘Help me get away or else I will kill you!’”[t]

18 Now David had run away and escaped. He went to Samuel in Ramah and told him everything that Saul had done to him. Then he and Samuel went and stayed at Naioth. 19 It was reported to Saul saying, “David is at Naioth in Ramah.” 20 So Saul sent messengers to capture David. When they saw a company of prophets prophesying with Samuel standing there as their leader, the Spirit of God came upon Saul’s messengers, and they also prophesied. 21 When it was reported to Saul, he sent more messengers, but they prophesied too. So Saul sent messengers a third time, but they also prophesied. 22 Finally Saul[u] himself went to Ramah. When he arrived at the large cistern that is in Secu, he asked, “Where are Samuel and David?” They said, “At Naioth in Ramah.”

23 So Saul went to Naioth in Ramah. The Spirit of God came upon him as well, and he walked along prophesying until he came to Naioth in Ramah. 24 He even stripped off his clothes and prophesied before Samuel. He lay there[v] naked all that day and night. (For that reason it is asked, “Is Saul also among the prophets?”)

Footnotes

  1. 1 Samuel 19:1 tn Heb “delighted greatly in David.”
  2. 1 Samuel 19:2 tn Heb “seeking.”
  3. 1 Samuel 19:2 tn Heb “stay in.”
  4. 1 Samuel 19:2 tn Heb “and hide yourself.”
  5. 1 Samuel 19:3 tn Heb “when I see.”
  6. 1 Samuel 19:4 tn Heb “spoke good with respect to David.”
  7. 1 Samuel 19:4 tn Heb “good.”
  8. 1 Samuel 19:5 tn Heb “and he put his life into his hand.”
  9. 1 Samuel 19:6 tn Heb “and Saul listened to the voice of Jonathan.”
  10. 1 Samuel 19:7 tn Heb “and he was before him as before.”
  11. 1 Samuel 19:8 tn Heb “and he struck them down with a great blow.”
  12. 1 Samuel 19:9 tn Heb “[was] to.”
  13. 1 Samuel 19:9 tn The Hebrew text adds here “with his hand.”
  14. 1 Samuel 19:10 tn Heb “and he drove the spear into the wall.”
  15. 1 Samuel 19:10 tn Heb “fled and escaped.”
  16. 1 Samuel 19:11 tn Heb “your life.”
  17. 1 Samuel 19:13 tn Heb “teraphim” (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah’s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.
  18. 1 Samuel 19:13 tn The exact meaning of the Hebrew word כָּבִיר (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goats’ hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *כָּבִיר. Cf. KJV, TEV “pillow”; NLT “cushion”; NAB, NRSV “net.”
  19. 1 Samuel 19:13 tn Heb “at the place of its head.”
  20. 1 Samuel 19:17 tn Heb “Send me away! Why should I kill you?” The question has the force of a threat in this context. See P. K. McCarter, I Samuel (AB), 325-26.
  21. 1 Samuel 19:22 tn Heb “he” (also in v. 23). The referent (Saul) has been specified in the translation for clarity.
  22. 1 Samuel 19:24 tn Heb “and he fell down.”
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1 Samuel 18
1 Samuel 20
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Job 36
New English Translation

Elihu’s Fourth Speech[a]

36 Elihu said further:[b]

2 “Be patient[c] with me a little longer
and I will instruct you,
for I still have words to speak on God’s behalf.[d]
3 With my knowledge I will speak comprehensively,[e]
and to my Creator I will ascribe righteousness.[f]
4 For in truth, my words are not false;
it is one complete[g] in knowledge
who is with you.
5 Indeed, God is mighty; and he does not despise people,[h]
he[i] is mighty, and firm[j] in his intent.[k]
6 He does not allow the wicked to live,[l]
but he gives justice to the poor.
7 He does not take his eyes[m] off the righteous;
but with kings on the throne
he seats the righteous[n] and exalts them forever.[o]
8 But if they are bound in chains,[p]
and held captive by the cords of affliction,
9 then he reveals[q] to them what they have done,[r]
and their transgressions,
that they were behaving proudly.
10 And he reveals[s] this[t] for correction,
and says that they must turn[u] from evil.
11 If they obey and serve him,
they live out their days in prosperity
and their years in pleasantness.[v]
12 But if they refuse to listen,
they pass over the river of death,[w]
and expire without knowledge.
13 The godless at heart[x] nourish anger,[y]
they do not cry out even when he binds them.
14 They die[z] in their youth,
and their life ends among the male cultic prostitutes.[aa]
15 He delivers the afflicted by[ab] their[ac] afflictions,
he reveals himself to them[ad] by their suffering.
16 And surely, he drew you[ae] from the mouth of distress,
to a wide place, unrestricted,[af]
and to the comfort[ag] of your table
filled with rich food.[ah]
17 But now you are preoccupied with the judgment due the wicked,
judgment and justice take hold of you.
18 Be careful that[ai] no one entices you with riches;
do not let a large bribe[aj] turn you aside.
19 Would your wealth[ak] sustain you,
so that you would not be in distress,[al]
even all your mighty efforts?[am]
20 Do not long for the cover of night
to drag people away from their homes.[an]
21 Take heed, do not turn to evil,
for because of this you have been tested[ao] by affliction.
22 Indeed, God is exalted in his power;
who is a teacher[ap] like him?
23 Who has prescribed his ways for him?
Or said to him, ‘You have done what is wicked’?
24 Remember to extol[aq] his work,
which people have praised in song.
25 All humanity has seen it;
people gaze on it from afar.

The Work and Wisdom of God

26 “Yes, God is great—beyond our knowledge![ar]
The number of his years is unsearchable.
27 He draws up drops of water;
they distill[as] the rain into its mist,[at]
28 which the clouds pour down
and shower on humankind abundantly.
29 Who can understand the spreading of the clouds,
the thunderings of his pavilion?[au]
30 See how he scattered[av] his lightning[aw] about him;
he has covered the depths[ax] of the sea.
31 It is by these that he judges[ay] the nations
and supplies food in abundance.
32 With his hands[az] he covers[ba] the lightning,
and directs it against its target.
33 [bb] His thunder announces the coming storm,
the cattle also, concerning the storm’s approach.[bc]

Footnotes

  1. Job 36:1 sn This very lengthy speech can be broken down into the following sections: the discipline of suffering (36:2-25), the work and wisdom of God (36:26-37:24).
  2. Job 36:1 tn The use of וַיֹּסֶף (vayyosef) is with the hendiadys construction: “and he added and said,” meaning “and he said again, further.”
  3. Job 36:2 tn The verb כָּתַּר (kattar) is the Piel imperative; in Hebrew the word means “to surround” and is related to the noun for crown. But in Syriac it means “to wait.” This section of the book of Job will have a few Aramaic words.
  4. Job 36:2 tn The Hebrew text simply has “for yet for God words.”
  5. Job 36:3 tn Heb “I will carry my knowledge to-from afar.” The expression means that he will give a wide range to knowledge, that he will speak comprehensively.
  6. Job 36:3 tn This line gives the essence of all of Elihu’s speech—to give or ascribe righteousness to God against the charges of Job. Dhorme translates this “I will justify my Maker,” and that is workable if it carries the meaning of “declaring to be right.”
  7. Job 36:4 tn The word is תְּמִים (temim), often translated “perfect.” It is the same word used of Job in 2:3. Elihu is either a complete stranger to modesty or is confident regarding the knowledge that he believes God has revealed to him for this situation. See the note on the heading before 32:1.
  8. Job 36:5 tn The object “people” is not in the Hebrew text but is implied.
  9. Job 36:5 tn The text simply repeats “mighty.”
  10. Job 36:5 tn The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”
  11. Job 36:5 tc There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).
  12. Job 36:6 tn Or “he does not keep the wicked alive.”
  13. Job 36:7 tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [ʿenayv]). There is no compelling reason for the change; it makes the line commonplace.
  14. Job 36:7 tn Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.
  15. Job 36:7 tn Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. GKC 328 §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. GKC 326 §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout—they are not only protected, but are exalted.
  16. Job 36:8 tn Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu’s emphasis on the righteous.
  17. Job 36:9 tn The verb נָגַד (nagad) means “to declare; to tell.” Here it is clear that God is making known the sins that caused the enslavement or captivity, so “reveal” makes a good interpretive translation.
  18. Job 36:9 tn Heb “their work.”
  19. Job 36:10 tn The idiom once again is “he uncovers their ear.”
  20. Job 36:10 tn The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.
  21. Job 36:10 tn The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent”—to return from evil. Here the imperfect should be obligatory—they must do it.
  22. Job 36:11 tc Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.
  23. Job 36:12 tn This is a similar expression to the one in Job 33:18, where the suggestion was made by many that it means crossing over the canal or river of death. Some retain the earlier interpretation of “perish by the sword” (cf. NIV).
  24. Job 36:13 tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.
  25. Job 36:13 tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.
  26. Job 36:14 tn The text expresses this with “their soul dies.”
  27. Job 36:14 tn Heb “among the male prostitutes” who were at the temple—the “holy ones,” with “holy” being used in that sense of “separated to that form of temple service.” So uncleanness and shame are some of the connotations of the reference. Some modern translations give the general sense only: “their life ends in shame” (NRSV); “and perish among the reprobate” (NAB); “die…after wasting their lives in immoral living” (NLT).
  28. Job 36:15 tn The preposition ב (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.
  29. Job 36:15 tn Heb “his.”
  30. Job 36:15 tn Heb “he uncovers their ear.”
  31. Job 36:16 tn The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject—“the wide place has led you astray” (Ewald).
  32. Job 36:16 tn Heb “a broad place where there is no cramping beneath [or under] it.”
  33. Job 36:16 tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).
  34. Job 36:16 tn Heb “filled with fat.”
  35. Job 36:18 tn The first expression is idiomatic: the text says, “because wrath lest it entice you”—thus, beware.
  36. Job 36:18 tn The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.
  37. Job 36:19 tn The form in the MT is “your cry (for help).” See J. E. Hartley (Job [NICOT], 472-73) and E. Dhorme (Job, 547-48) on the difficulties.
  38. Job 36:19 tn This part has only two words לֹא בְצָר (loʾ betsar, “not in distress”). The negated phrase serves to explain the first colon.
  39. Job 36:19 tc For the many suggestions and the reasoning here, see the commentaries.
  40. Job 36:20 tn The meaning of this line is difficult. There are numerous suggestions for emending the text. Kissane takes the first verb in the sense of “oppress,” and for “the night” he has “belonging to you,” meaning “your people.” This reads: “Oppress not them that belong not to you, that your kinsmen may mount up in their place.”
  41. Job 36:21 tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”
  42. Job 36:22 tn The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law).
  43. Job 36:24 tn The expression is “that you extol,” serving as an object of the verb.
  44. Job 36:26 tn The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.”
  45. Job 36:27 tn The verb means “to filter; to refine,” and so a plural subject with the drops of water as the subject will not work. So many read the singular, “he distills.”
  46. Job 36:27 tn This word עֵד (ʿed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground.
  47. Job 36:29 tn Heb “his booth.”
  48. Job 36:30 tn The word actually means “to spread,” but with lightning as the object, “to scatter” appears to fit the context better.
  49. Job 36:30 tn The word is “light,” but taken to mean “lightning.” Theodotion had “mist” here, and so most commentators follow that because it is more appropriate to the verb and the context.
  50. Job 36:30 tn Heb “roots.”
  51. Job 36:31 tn The verb is יָדִין (yadin, “he judges”). Houbigant proposed יָזוּן (yazun, “he nourishes”). This has found wide acceptance among commentators (cf. NAB). G. R. Driver retained the MT but gave a meaning “enriches” to the verb (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 88ff.).
  52. Job 36:32 tn R. Gordis (Job, 422) prefers to link this word with the later Hebrew word for “arch,” not “hands.”
  53. Job 36:32 tn Because the image might mean that God grabs the lightning and hurls it like a javelin (cf. NLT), some commentators want to change “covers” to other verbs. Dhorme has “lifts” (נִשָּׂא [nissaʾ] for כִּסָּה [kissah]). This fit the idea of God directing the lightning bolts.
  54. Job 36:33 tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.
  55. Job 36:33 tn The meaning of this verse is disputed; it may refer to cattle sensing the approaching storm.
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Job 35
Job 37
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Revelation 13
New English Translation

The Two Beasts

13 Then[a] I saw a beast coming up out of the sea. It[b] had ten horns and seven heads, and on its horns were ten diadem crowns,[c] and on its heads a blasphemous name.[d] 2 Now[e] 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[f] dragon gave the beast[g] his power, his throne, and great authority to rule.[h] 3 One of the beast’s[i] heads appeared to have been killed,[j] but the lethal wound had been healed.[k] And the whole world followed[l] the beast in amazement; 4 they worshiped the dragon because he had given ruling authority[m] to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?”[n] 5 The beast[o] was given a mouth speaking proud words[p] and blasphemies, and he was permitted[q] to exercise ruling authority[r] for forty-two months. 6 So[s] the beast[t] opened his mouth to blaspheme against God—to blaspheme both his name and his dwelling place,[u] that is, those who dwell in heaven. 7 The beast[v] was permitted to go to war against the saints and conquer them.[w] He was given ruling authority[x] over every tribe, people,[y] language, and nation, 8 and all those who live on the earth will worship the beast,[z] everyone whose name has not been written since the foundation of the world[aa] in the book of life belonging to the Lamb who was killed.[ab] 9 If anyone has an ear, he had better listen!

10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword,[ac]
then by the sword he must be killed.

This[ad] requires steadfast endurance[ae] and faith from the saints.

11 Then[af] I saw another beast[ag] coming up from the earth. He[ah] had two horns like a lamb,[ai] but[aj] was speaking like a dragon. 12 He[ak] exercised all the ruling authority[al] of the first beast on his behalf,[am] and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13 He[an] performed momentous signs, even making fire come down from heaven to earth in front of people[ao] 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[ap] those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 15 The second beast[aq] was empowered[ar] to give life[as] to the image of the first beast[at] so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 16 He also caused[au] everyone (small and great, rich and poor, free and slave[av]) to obtain a mark on their right hand or on their forehead. 17 Thus no one was allowed to buy[aw] or sell things[ax] unless he bore[ay] the mark of the beast—that is, his name or his number.[az] 18 This calls for wisdom:[ba] Let the one who has insight calculate the beast’s number, for it is man’s number,[bb] and his number is 666.[bc]

Footnotes

  1. Revelation 13:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 13:1 tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, thērion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
  3. Revelation 13:1 tn For the translation of διάδημα (diadēma) as “diadem crown” see L&N 6.196.sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
  4. Revelation 13:1 tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 MK) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (P47 א C 1006 1841 2329 MA). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA28 puts the plural in brackets, indicating doubts as to its authenticity.sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
  5. Revelation 13:2 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
  6. Revelation 13:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  7. Revelation 13:2 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
  8. Revelation 13:2 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
  9. Revelation 13:3 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.
  10. Revelation 13:3 tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (hōs esphagmenon). 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.
  11. Revelation 13:3 tn The phrase τοῦ θανάτου (tou thanatou) 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.
  12. Revelation 13:3 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. Revelation 13:4 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  14. Revelation 13:4 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
  15. Revelation 13:5 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.
  16. Revelation 13:5 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
  17. Revelation 13:5 tn Grk “to it was granted.”
  18. Revelation 13:5 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  19. Revelation 13:6 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
  20. Revelation 13:6 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
  21. Revelation 13:6 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 hēmisu kairou).
  22. Revelation 13:7 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.
  23. Revelation 13:7 tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (P47 A C 2053 MA sa). It is, however, found in P115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (MK) lat syph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of P115 (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 edothē autō) 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.
  24. Revelation 13:7 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  25. Revelation 13:7 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.
  26. Revelation 13:8 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
  27. Revelation 13:8 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.
  28. Revelation 13:8 tn Or “slaughtered”; traditionally, “slain.”
  29. Revelation 13:10 tc Many mss (C 051* 2351 MA) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be that of the initial text. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.
  30. Revelation 13:10 tn On ὧδε (hōde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
  31. Revelation 13:10 tn Or “perseverance.”
  32. Revelation 13:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  33. Revelation 13:11 sn This second beast is identified in Rev 16:13 as “the false prophet.”
  34. Revelation 13:11 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.
  35. Revelation 13:11 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.
  36. Revelation 13:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  37. Revelation 13:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  38. Revelation 13:12 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  39. Revelation 13:12 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.”
  40. Revelation 13:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  41. Revelation 13:13 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both men and women.
  42. Revelation 13:14 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.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).
  43. Revelation 13:15 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
  44. Revelation 13:15 tn Grk “it was given [permitted] to it [the second beast].”
  45. Revelation 13:15 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
  46. Revelation 13:15 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
  47. Revelation 13:16 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
  48. Revelation 13:16 tn See the note on the word “servants” in 1:1.
  49. Revelation 13:17 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 (hina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
  50. Revelation 13:17 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.
  51. Revelation 13:17 tn Grk “except the one who had.”
  52. Revelation 13:17 tn Grk “his name or the number of his name.”
  53. Revelation 13:18 tn Grk “Here is wisdom.”
  54. Revelation 13:18 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite—the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.” sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.
  55. Revelation 13:18 tc A few mss (P115 C, along with a few mss known to Irenaeus and two minuscule mss, 5 and 11, no longer extant), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.
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