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1 Samuel 20
New English Translation

Jonathan Seeks to Protect David

20 David fled from Naioth in Ramah. He came to Jonathan and asked,[a] “What have I done? What is my offense?[b] How have I sinned before your father, that he is seeking my life?”

2 Jonathan[c] said to him, “By no means are you going to die! My father does nothing[d] large or small without making me aware of it.[e] Why would my father hide this matter from me? It just won’t happen!”

3 Taking an oath, David again[f] said, “Your father is very much aware of the fact[g] that I have found favor with you, and he has thought,[h] ‘Don’t let Jonathan know about this, or he will be upset.’ But as surely as the Lord lives and you live, there is about one step between me and death!” 4 Jonathan replied to David, “Tell me what I can do for you.”[i]

5 David said to Jonathan, “Tomorrow is the new moon, and I am certainly expected to join the king for a meal.[j] You must send me away so I can hide in the field until the third evening from now. 6 If your father happens to miss me, you should say, ‘David urgently requested me to let him go[k] to his town Bethlehem, for there is an annual sacrifice there for his entire family.’ 7 If he should then say, ‘That’s fine,’[l] then your servant is safe. But if he becomes very angry, be assured that he has decided to harm me.[m] 8 You must be loyal[n] to your servant, for you have made a covenant with your servant in the Lord’s name.[o] If I am guilty,[p] you yourself kill me! Why bother taking me to your father?”

9 Jonathan said, “Far be it from you to suggest this! If I were at all aware that my father had decided to harm you, wouldn’t I tell you about it?” 10 David said to Jonathan, “Who will tell me if your father answers you harshly?” 11 Jonathan said to David, “Come on. Let’s go out to the field.”

When the two of them had gone out into the field, 12 Jonathan said to David, “The Lord God of Israel is my witness![q] I will feel out my father about this time the day after tomorrow. If he is favorably inclined toward David, will I not then send word to you and let you know?[r] 13 But if my father intends to do you harm, may the Lord do all this and more to Jonathan, if I don’t let you know[s] and send word to you, so you can go safely on your way.[t] May the Lord be with you, as he was with my father. 14 While I am still alive, extend to me the loyalty of the Lord, or else I will die. 15 Don’t ever cut off your loyalty to my family, not even when the Lord has cut off every one of David’s enemies from the face of the earth 16 and called David’s enemies to account.” So Jonathan made a covenant[u] with the house of David.[v] 17 Jonathan once again took an oath with David, because he loved him. In fact Jonathan loved him as much as he did his own life.[w] 18 Jonathan said to him, “Tomorrow is the new moon, and you will be missed, for your seat will be empty. 19 On the third day[x] you should go down quickly[y] and come to the place where you hid yourself the day this all started.[z] Stay near the stone Ezel. 20 I will shoot three arrows near it, as though I were shooting at a target. 21 When I send a boy after them, I will say, ‘Go and find the arrows.’ If I say to the boy, ‘Look, the arrows are on this side of you;[aa] get them,’ then come back. For as surely as the Lord lives, you will be safe and there will be no problem. 22 But if I say to the boy, ‘Look, the arrows are on the other side of you,’[ab] then get away. For in that case the Lord has sent you away. 23 With regard to the matter that you and I discussed, the Lord is the witness between us forever.”[ac]

24 So David hid in the field. When the new moon came, the king sat down to eat his meal. 25 The king sat down in his usual place by the wall, with Jonathan opposite him[ad] and Abner at his side.[ae] But David’s place was vacant. 26 However, Saul said nothing about it[af] that day, for he thought,[ag] “Something has happened to make him ceremonially unclean. Yes, he must be unclean.” 27 But the next morning, the second day of the new moon, David’s place was still vacant. So Saul said to his son Jonathan, “Why has Jesse’s son not come to the meal yesterday or today?”

28 Jonathan replied to Saul, “David urgently requested that he be allowed to go to Bethlehem. 29 He said, ‘Permit me to go,[ah] for we are having a family sacrifice in the town, and my brother urged[ai] me to be there. So now, if I have found favor with you, let me go[aj] to see my brothers.’ For that reason he has not come to the king’s table.”

30 Saul became angry with Jonathan[ak] and said to him, “You stupid traitor![al] Don’t I realize that to your own disgrace and to the disgrace of your mother’s nakedness you have chosen this son of Jesse? 31 For as long as[am] this son of Jesse is alive on the earth, you and your kingdom will not be established. Now, send some men[an] and bring him to me. For he is as good as dead!”[ao]

32 Jonathan responded to his father Saul, “Why should he be put to death? What has he done?” 33 Then Saul threw his spear at Jonathan[ap] in order to strike him down. So Jonathan was convinced[aq] that his father had decided to kill David. 34 Jonathan got up from the table enraged. He did not eat any food on that second day of the new moon, for he was upset that his father had humiliated David.[ar]

35 The next morning Jonathan, along with a young servant, went out to the field to meet David. 36 He said to his servant, “Run, find the arrows that I am about to shoot.” As the servant ran, Jonathan[as] shot the arrow beyond him. 37 When the servant came to the place where Jonathan had shot the arrow, Jonathan called out to[at] the servant, “Isn’t the arrow farther beyond you?” 38 Jonathan called out to the servant, “Hurry! Go faster! Don’t delay!” Jonathan’s servant retrieved the arrow and came back to his master. 39 (Now the servant did not understand any of this. Only Jonathan and David knew what was going on.)[au] 40 Then Jonathan gave his equipment to the servant who was with him. He said to him, “Go, take these things back to the town.”

41 When the servant had left, David got up from beside the mound,[av] knelt[aw] with his face to the ground, and bowed three times. Then they kissed each other and they both wept, especially David. 42 Jonathan said to David, “Go in peace, for the two of us have sworn together in the name of the Lord saying, ‘The Lord will be between me and you and between my descendants and your descendants forever.’”

David Goes to Nob

(21:1)[ax] Then David[ay] got up and left, while Jonathan went back to the town of Naioth.[az]

Footnotes

  1. 1 Samuel 20:1 tn Heb “and he came and said before Jonathan.”
  2. 1 Samuel 20:1 tn Heb “What is my guilt?”
  3. 1 Samuel 20:2 tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.
  4. 1 Samuel 20:2 tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).
  5. 1 Samuel 20:2 tn Heb “without uncovering my ear.”
  6. 1 Samuel 20:3 tc The LXX and the Syriac Peshitta lack the word “again.”
  7. 1 Samuel 20:3 tn The infinitive absolute appears before the finite verb for emphasis.
  8. 1 Samuel 20:3 tn Heb “said,” that is, to himself. So also in v. 25.
  9. 1 Samuel 20:4 tn Heb “whatever your soul says, I will do for you.”
  10. 1 Samuel 20:5 tn Heb “and I must surely sit with the king to eat.” The infinitive absolute appears before the finite verb for emphasis.
  11. 1 Samuel 20:6 tn Heb “to run.”
  12. 1 Samuel 20:7 tn Heb “good.”
  13. 1 Samuel 20:7 tn Heb “know that the evil is completed from with him.”
  14. 1 Samuel 20:8 tn Heb “and you must do loyalty.”
  15. 1 Samuel 20:8 tn Heb “for into a covenant of the Lord you have brought your servant with you.”
  16. 1 Samuel 20:8 tn Heb “and if there is in me guilt.”
  17. 1 Samuel 20:12 tc The Hebrew text has simply “the Lord God of Israel.” On the basis of the Syriac version, many reconstruct the text to read “[is] my witness,” which may have fallen out of the text by homoioarcton (an error which is entirely possible if עֵד (ʿed, “witness,”) immediately followed דָּוִד, “David,” in the original text).
  18. 1 Samuel 20:12 tn Heb “and uncover your ear.”
  19. 1 Samuel 20:13 tn Heb “uncover your ear.”
  20. 1 Samuel 20:13 tn Heb “in peace.”
  21. 1 Samuel 20:16 tn Heb “cut.” The object of the verb (“covenant”) must be supplied.
  22. 1 Samuel 20:16 tn The word order is different in the Hebrew text, which reads “and Jonathan cut with the house of David, and the Lord will seek from the hand of the enemies of David.” The translation assumes that the main clauses of the verse have been accidentally transposed in the course of transmission. The first part of the verse (as it stands in MT) belongs with v. 17, while the second part of the verse actually continues v. 15.
  23. 1 Samuel 20:17 tn Heb “for [with] the love of his [own] life he loved him.”
  24. 1 Samuel 20:19 tc Heb “you will do [something] a third time.” The translation assumes an emendation of the verb from שִׁלַּשְׁתָּ (shillashta, “to do a third time”) to שִׁלִּישִׁית (shillishit, “[on the] third [day]”).
  25. 1 Samuel 20:19 tn Heb “you must go down greatly.” See Judg 19:11 for the same idiom.
  26. 1 Samuel 20:19 tn Heb “on the day of the deed.” This probably refers to the incident recorded in 19:2.
  27. 1 Samuel 20:21 tn Heb “from you and here.”
  28. 1 Samuel 20:22 tn Heb “from you and onward.”
  29. 1 Samuel 20:23 tc Heb “the Lord [is] between me and between you forever.” The translation assumes that the original text read עֵד עַד־עוֹלָם (ʿed ʿad ʿolam), “a witness forever,” with the noun “a witness” accidentally falling out of the text by haplography. See P. K. McCarter, I Samuel (AB), 338.
  30. 1 Samuel 20:25 tc Heb “and Jonathan arose.” Instead of MT’s וַיָּקָם (vayyaqom, “and he arose”; from the hollow verbal root קוּם, qum), the translation assumes a reading וַיְקַדֵּם (vayeqaddem, “and he was in front of”; from the verbal root קָדַם, qadam). See P. K. McCarter, I Samuel (AB), 338.
  31. 1 Samuel 20:25 tn Heb “and Abner sat at the side of Saul.”
  32. 1 Samuel 20:26 tn The words “about it” are not present in the Hebrew text, although they are implied.
  33. 1 Samuel 20:26 tn Heb “said,” that is, to himself.
  34. 1 Samuel 20:29 tn Heb “send me.”
  35. 1 Samuel 20:29 tn Heb “commanded.”
  36. 1 Samuel 20:29 tn Heb “be released [from duty].”
  37. 1 Samuel 20:30 tc Many medieval Hebrew mss include the words “his son” here.
  38. 1 Samuel 20:30 tn Heb “son of a perverse woman of rebelliousness.” But such an overly literal and domesticated translation of the Hebrew expression fails to capture the force of Saul’s unrestrained reaction. Saul, now incensed and enraged over Jonathan’s liaison with David, is actually hurling very coarse and emotionally charged words at his son. The translation of this phrase suggested by Koehler and Baumgartner is “bastard of a wayward woman” (HALOT 796 s.v. עוה), but this is not an expression commonly used in English. A better English approximation of the sentiments expressed here by the Hebrew phrase would be “You stupid son of a bitch!” However, sensitivity to the various public formats in which the Bible is read aloud has led to a less startling English rendering which focuses on the semantic value of Saul’s utterance (i.e., the behavior of his own son Jonathan, which he viewed as both a personal and a political betrayal [= “traitor”]). But this concession should not obscure the fact that Saul is full of bitterness and frustration. That he would address his son Jonathan with such language, not to mention his apparent readiness even to kill his own son over this friendship with David (v. 33), indicates something of the extreme depth of Saul’s jealousy and hatred of David.
  39. 1 Samuel 20:31 tn Heb “all the days that.”
  40. 1 Samuel 20:31 tn The words “some men” are supplied in the translation for stylistic reasons.
  41. 1 Samuel 20:31 tn Heb “a son of death.”
  42. 1 Samuel 20:33 tn Heb “him”; the referent (Jonathan) has been specified in the translation for clarity.
  43. 1 Samuel 20:33 tn Heb “knew.”
  44. 1 Samuel 20:34 tn Heb “for he was upset concerning David for his father had humiliated him.” The referent of the pronoun “him” is not entirely clear, but the phrase “concerning David” suggests that it refers to David, rather than Jonathan.
  45. 1 Samuel 20:36 tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.
  46. 1 Samuel 20:37 tn Heb “called after” (also in v. 38).
  47. 1 Samuel 20:39 tn Heb “knew the matter.”
  48. 1 Samuel 20:41 tc The translation follows the LXX in reading “the mound,” rather than the MT’s “the south.” It is hard to see what meaning the MT reading “from beside the south” would have as it stands, since such a location lacks specificity. The NIV treats it as an elliptical expression, rendering the phrase as “from the south side of the stone (rock NCV).” This is perhaps possible, but it seems better to follow the LXX rather than the MT here.
  49. 1 Samuel 20:41 tn Heb “fell.”
  50. 1 Samuel 20:42 sn Beginning with 20:42b, the verse numbers through 21:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 20:42b ET = 21:1 HT, 21:1 ET = 21:2 HT, 21:2 ET = 21:3 HT, etc., through 21:15 ET = 21:16 HT. With 22:1 the verse numbers in the ET and HT are again the same.
  51. 1 Samuel 20:42 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
  52. 1 Samuel 20:42 tn The words “of Naioth” are not in the Hebrew text but have been supplied for clarity.
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1 Samuel 19
1 Samuel 21
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Job 37
New English Translation

37 At this also my heart pounds
and leaps from its place.
2 Listen carefully[a] to the thunder of his voice,
to the rumbling[b] that proceeds from his mouth.
3 Under the whole heaven he lets it go,
even his lightning to the far corners[c] of the earth.
4 After that a voice roars;
he thunders with an exalted voice,
and he does not hold back his lightning bolts[d]
when his voice is heard.
5 God thunders with his voice in marvelous ways;[e]
he does great things beyond our understanding.[f]
6 For to the snow he says, ‘Fall[g] to earth,’
and to the torrential rains,[h] ‘Pour down.’[i]
7 He causes everyone to stop working,[j]
so that all people[k] may know[l] his work.
8 The wild animals go to their lairs,
and in their dens they remain.
9 A tempest blows out from its chamber,
icy cold from the driving winds.[m]
10 The breath of God produces ice,
and the breadth of the waters freeze solid.
11 He loads the clouds with moisture;[n]
he scatters his lightning through the clouds.
12 The clouds[o] go round in circles,
wheeling about according to his plans,
to carry out[p] all that he commands them
over the face of the whole inhabited world.
13 Whether it is for punishment,[q]
or for his land,
or for mercy,
he causes it to find its mark.[r]
14 “Pay attention to this, Job!

Stand still and consider the wonders God works.
15 Do you know how God commands them,[s]
how he makes lightning flash in his storm cloud?[t]
16 Do you know about the balancing[u] of the clouds,
that wondrous activity of him who is perfect in knowledge?
17 You, whose garments are hot
when the earth is still because of the south wind,
18 will you, with him, spread out[v] the clouds,
solid as a mirror of molten metal?
19 Tell us what we should[w] say to him.
We cannot prepare a case[x]
because of the darkness.
20 Should he be informed that I want[y] to speak?
If a man speaks, surely he will be swallowed up!
21 But now, the sun[z] cannot be looked at[aa]—
it is bright in the skies—
after a wind passed and swept the clouds away.[ab]
22 From the north he comes in golden splendor;[ac]
around God is awesome majesty.
23 As for the Almighty,[ad] we cannot attain to him!
He is great in power,
but justice[ae] and abundant righteousness he does not oppress.
24 Therefore people fear him,
for he does not regard all the wise in heart.”[af]

Footnotes

  1. Job 37:2 tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.
  2. Job 37:2 tn The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).
  3. Job 37:3 tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.
  4. Job 37:4 tn The verb simply has the pronominal suffix, “them.” The idea must be that when God brings in all the thunderings he does not hold back his lightning bolts either.
  5. Job 37:5 tn The form is the Niphal participle, “wonders,” from the verb פָּלָא (palaʾ, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words.
  6. Job 37:5 tn Heb “and we do not know.”
  7. Job 37:6 tn The verb actually means “be” (found here in the Aramaic form). The verb “to be” can mean “to happen, to fall, to come about.”
  8. Job 37:6 tn Heb “and [to the] shower of rain and shower of rains, be strong.” Many think the repetition grew up by variant readings; several Hebrew mss delete the second pair, and so many editors do. But the repetition may have served to stress the idea that the rains were heavy.
  9. Job 37:6 tn Heb “Be strong.”
  10. Job 37:7 tn Heb “by the hand of every man he seals.” This line is intended to mean that with the heavy rains God suspends all agricultural activity.
  11. Job 37:7 tc This reading involves a change in the text, for in MT “men” is in the construct. It would be translated “all men whom he made” (i.e., “all men of his making”). This is the translation followed by the NIV and NRSV. Olshausen suggested that the word should have been אֲנָשִׁים (ʾanashim) with the final ם (mem) being lost to haplography.
  12. Job 37:7 tn D. W. Thomas suggested a meaning of “rest” for the verb, based on Arabic. He then reads אֱנוֹשׁ (ʾenosh) for man, and supplies a ם (mem) to “his work” to get “that every man might rest from his work [in the fields].”
  13. Job 37:9 tn The “driving winds” reflects the Hebrew “from the scatterers.” This refers to the north winds that bring the cold air and the ice and snow and hard rains.
  14. Job 37:11 tn The word “moisture” is drawn from רִי (ri) as a contraction for רְוִי (revi). Others emended the text to get “hail” (NAB) or “lightning,” or even “the Creator.” For these, see the various commentaries. There is no reason to change the reading of the MT when it makes perfectly good sense.
  15. Job 37:12 tn The words “the clouds” are supplied from v. 11; the sentence itself actually starts: “and it goes round,” referring to the cloud.
  16. Job 37:12 tn Heb “that it may do.”
  17. Job 37:13 tn Heb “rod,” i.e., a rod used for punishment.
  18. Job 37:13 tn This is interpretive; Heb “he makes find it.” The lightning could be what is intended here, for it finds its mark. But R. Gordis (Job, 429) suggests man is the subject—let him find what it is for, i.e., the fate appropriate for him.
  19. Job 37:15 tn The verb is בְּשׂוּם (besum, from שִׂים [sim, “set”]), so the idea is how God lays [or sets] [a command] for them. The suffix is proleptic, to be clarified in the second colon.
  20. Job 37:15 tn Dhorme reads this “and how his stormcloud makes lightning to flash forth?”
  21. Job 37:16 tn As indicated by HALOT 618 s.v. מִפְלָשׂ, the concept of “balancing” probably refers to “floating” or “suspension” (cf. NIV’s “how the clouds hang poised” and J. E. Hartley, Job [NICOT], 481-82, n. 2).
  22. Job 37:18 tn The verb means “to beat out; to flatten,” and the analogy in the next line will use molten metal. From this verb is derived the word for the “firmament” in Gen 1:6-8, that canopy-like pressure area separating water above and water below.
  23. Job 37:19 tn The imperfect verb here carries the obligatory nuance, “what we should say?”
  24. Job 37:19 tn The verb means “to arrange; to set in order.” From the context the idea of a legal case is included.
  25. Job 37:20 tn This imperfect works well as a desiderative imperfect.
  26. Job 37:21 tn The light here must refer to the sun in the skies that had been veiled by the storm. Then, when the winds blew the clouds away, it could not be looked at because it was so dazzling. Elihu’s analogy will be that God is the same—in his glory one cannot look at him or challenge him.
  27. Job 37:21 tn The verb has an indefinite subject, and so should be a passive here.
  28. Job 37:21 tn Heb “and cleaned them.” The referent is the clouds (v. 18), which has been supplied in the translation for clarity. There is another way of reading this verse: the word translated “bright” means “dark; obscured” in Syriac. In this interpretation the first line would mean that they could not see the sun, because it was darkened by the clouds, but then the wind came and blew the clouds away. Dhorme, Gray, and several others take it this way, as does the NAB.
  29. Job 37:22 tn The MT has “out of the north comes gold.” Left in that sense the line seems irrelevant. The translation “golden splendor” (with RV, RSV, NRSV, NIV) depends upon the context of theophany. Others suggest “golden rays” (Dhorme), the aurora borealis (Graetz, Gray), or some mythological allusion (Pope), such as Baal’s palace. Golden rays or splendor is what is intended, although the reference is not to a natural phenomenon—it is something that would suggest the glory of God.
  30. Job 37:23 tn The name “Almighty” is here a casus pendens, isolating the name at the front of the sentence and resuming it with a pronoun.
  31. Job 37:23 tn The MT places the major disjunctive accent (the atnach) under “power,” indicating that “and justice” starts the second half of the verse as a disjunctive clause (with ESV, NASB, NIV, NLT). Ignoring the Masoretic accent, NRSV has “he is great in power and justice.”
  32. Job 37:24 sn The phrase “wise of heart” was used in Job 9:4 in a negative sense.
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Job 36
Job 38
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Revelation 14
New English Translation

An Interlude: The Song of the 144,000

14 Then[a] I looked, and here was[b] the Lamb standing on Mount Zion, and with him were 144,000, who had his name and his Father’s name written on their foreheads. 2 I also heard a sound[c] coming out of heaven like the sound of many waters and like the sound of loud thunder. Now[d] the sound I heard was like that made by harpists playing their harps, 3 and they were singing a new song before the throne and before the four living creatures and the elders. No[e] one was able to learn the song except the 144,000 who had been redeemed from the earth.

4 These are the ones who have not defiled themselves[f] with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 5 and no lie was found on their lips;[g] they[h] are blameless.

Three Angels and Three Messages

6 Then[i] I saw another[j] angel flying directly overhead,[k] and he had[l] an eternal gospel to proclaim[m] to those who live[n] on the earth—to every nation, tribe,[o] language, and people. 7 He declared[p] in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

8 A[q] second[r] angel[s] followed the first,[t] declaring:[u] “Fallen, fallen is Babylon the great city![v] She made all the nations[w] drink of the wine of her immoral passion.”[x]

9 A[y] third angel[z] followed the first two,[aa] declaring[ab] in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 10 that person[ac] will also drink of the wine of God’s anger[ad] that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur[ae] in front of the holy angels and in front of the Lamb. 11 And the smoke from their[af] torture will go up[ag] forever and ever, and those who worship the beast and his image will have[ah] no rest day or night, along with[ai] anyone who receives the mark of his name.” 12 This requires[aj] the steadfast endurance[ak] of the saints—those who obey[al] God’s commandments and hold to[am] their faith in Jesus.[an]

13 Then[ao] I heard a voice from heaven say, “Write this:

‘Blessed are the dead,
those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work,[ap] because their deeds will follow them.”[aq]

14 Then[ar] I looked, and a white cloud appeared,[as] and seated on the cloud was one like a son of man![at] He had[au] a golden crown on his head and a sharp sickle in his hand. 15 Then[av] another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use[aw] your sickle and start to reap,[ax] because the time to reap has come, since the earth’s harvest is ripe!” 16 So[ay] the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

17 Then[az] another angel came out of the temple in heaven, and he too had a sharp sickle. 18 Another[ba] angel, who was in charge of[bb] the fire, came from the altar and called in a loud voice to the angel[bc] who had the sharp sickle, “Use[bd] your sharp sickle and gather[be] the clusters of grapes[bf] off the vine of the earth,[bg] because its grapes[bh] are now ripe.”[bi] 19 So[bj] the angel swung his sickle over the earth and gathered the grapes from the vineyard[bk] of the earth and tossed them into the great[bl] winepress of the wrath of God. 20 Then[bm] the winepress was stomped[bn] outside the city, and blood poured out of the winepress up to the height of horses’ bridles[bo] for a distance of almost 200 miles.[bp]

Footnotes

  1. Revelation 14:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 14:1 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
  3. Revelation 14:2 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (phōnē) as “sound” here.
  4. Revelation 14:2 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
  5. Revelation 14:3 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
  6. Revelation 14:4 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
  7. Revelation 14:5 tn Grk “in their mouth was not found a lie.”
  8. Revelation 14:5 tc Several mss (P47 א 1 1006 1611 2351 MK) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other significant mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.
  9. Revelation 14:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  10. Revelation 14:6 tc Most mss (P47 א* M sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (P115vid א2 A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).
  11. Revelation 14:6 tn 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.’”
  12. Revelation 14:6 tn Grk “having.”
  13. Revelation 14:6 tn Or “an eternal gospel to announce as good news.”
  14. Revelation 14:6 tn Grk “to those seated on the earth.”
  15. Revelation 14:6 tn Grk “and tribe,” 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.
  16. Revelation 14:7 tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  17. Revelation 14:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  18. Revelation 14:8 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 MK) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allos deuteros angelos). Second, other mss (P47 א* 1006 1841 1854) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 ar vg). Fourth, several mss (א2 [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 MA) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the initial text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the autographic text. Finally, the fourth reading is the most difficult and therefore, in this case, to be accepted as the progenitor of the others.
  19. Revelation 14:8 tn Grk “And another angel, a second.”
  20. Revelation 14:8 tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  21. Revelation 14:8 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  22. Revelation 14:8 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
  23. Revelation 14:8 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  24. Revelation 14:8 tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (tēs porneias) has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).
  25. Revelation 14:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  26. Revelation 14:9 tn Grk “And another angel, a third.”
  27. Revelation 14:9 tn Grk “followed them.”
  28. Revelation 14:9 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  29. Revelation 14:10 tn Grk “he himself.”
  30. Revelation 14:10 tn The Greek word for “anger” here is θυμός (thumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
  31. Revelation 14:10 tn Traditionally, “brimstone.”
  32. Revelation 14:11 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
  33. Revelation 14:11 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisthēsetai) in v. 10.
  34. Revelation 14:11 tn The present tense ἔχουσιν (echousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
  35. Revelation 14:11 tn Grk “and.”
  36. Revelation 14:12 tn Grk “Here is.”
  37. Revelation 14:12 tn Or “the perseverance.”
  38. Revelation 14:12 tn Grk “who keep.”
  39. Revelation 14:12 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, hoi tērountes).
  40. Revelation 14:12 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Iēsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
  41. Revelation 14:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  42. Revelation 14:13 tn Or “from their trouble” (L&N 22.7).
  43. Revelation 14:13 tn Grk “their deeds will follow with them.”
  44. Revelation 14:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  45. Revelation 14:14 tn Grk “and behold, a white cloud.”
  46. Revelation 14:14 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
  47. Revelation 14:14 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
  48. Revelation 14:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  49. Revelation 14:15 tn Grk “Send out.”
  50. Revelation 14:15 tn The aorist θέρισον (therison) has been translated ingressively.
  51. Revelation 14:16 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
  52. Revelation 14:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  53. Revelation 14:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  54. Revelation 14:18 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
  55. Revelation 14:18 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
  56. Revelation 14:18 tn Grk “Send.”
  57. Revelation 14:18 tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”
  58. Revelation 14:18 tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”
  59. Revelation 14:18 tn The genitive τῆς γῆς (tēs gēs), taken symbolically, could be considered a genitive of apposition.
  60. Revelation 14:18 tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27)—‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”
  61. Revelation 14:18 tn On the use of ἥκμασαν (ēkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
  62. Revelation 14:19 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
  63. Revelation 14:19 tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e., fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).
  64. Revelation 14:19 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lēnon, fem.) it has been taken to modify that word (as do most English translations).
  65. Revelation 14:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  66. Revelation 14:20 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
  67. Revelation 14:20 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
  68. Revelation 14:20 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
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