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1 Samuel 22
New English Translation

David Goes to Adullam and Mizpah

22 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family[a] learned about it, they went down there to him. 2 All those who were in trouble or owed someone money or were discontented[b] gathered around[c] him, and he became their leader. He had about 400 men with him.

3 Then David went from there to Mizpah in Moab, where he said to the king of Moab, “Please let my father and mother stay[d] with you until I know what God is going to do for me.” 4 So he had them stay with the king of Moab; they stayed with him the whole time[e] that David was in the stronghold. 5 Then Gad the prophet said to David, “Don’t stay in the stronghold. Go to the land of Judah.” So David left and went to the forest of Hereth.

Saul Executes the Priests

6 But Saul found out the whereabouts of David and the men who were with him.[f] Now Saul was sitting at Gibeah under the tamarisk tree at an elevated location with his spear in hand and all his servants stationed around him. 7 Saul said to his servants, “Listen up, you Benjaminites! Is Jesse’s son giving fields and vineyards to all of you? Or is he making all of you[g] commanders and officers?[h] 8 For all of you have conspired against me! No one informs me[i] when my own son makes an agreement with the son of Jesse. Not one of you feels sorry for me or informs me that my own son has commissioned my own servant to hide in ambush against me, as is the case today!”

9 But Doeg the Edomite, who had stationed himself with the servants of Saul, replied, “I saw this son of Jesse come to Ahimelech son of Ahitub at Nob. 10 He inquired of the Lord for him and gave him provisions. He also gave him the sword of Goliath the Philistine.”

11 Then the king arranged for a meeting with the priest Ahimelech son of Ahitub and all the priests of his father’s house who were at Nob. They all came to the king. 12 Then Saul said, “Listen, son of Ahitub.” He replied, “Here I am, my lord.” 13 Saul said to him, “Why have you conspired against me, you and this son of Jesse? You gave[j] him bread and a sword and inquired of God on his behalf, so that he opposes[k] me and waits in ambush, as is the case today!”

14 Ahimelech replied to the king, “Who among all your servants is faithful like David? He is the king’s son-in-law, the leader of your bodyguard, and honored in your house. 15 Was it just today that I began to inquire of God on his behalf? Far be it from me! The king should not accuse[l] his servant or any of my father’s house, for your servant is not aware of all this—not in whole or in part!”[m]

16 But the king said, “You will surely die, Ahimelech, you and all your father’s house!” 17 Then the king said to the messengers[n] who were stationed beside him, “Turn and kill the priests of the Lord, for they too have sided[o] with David. They knew he was fleeing, but they did not inform me.” But the king’s servants refused to harm[p] the priests of the Lord.

18 Then the king said to Doeg, “You turn and strike down the priests!” So Doeg the Edomite turned and struck down the priests. He killed on that day eighty-five[q] men who wore the linen ephod. 19 As for Nob, the city of the priests, Doeg struck down men and women, children and infants, oxen, donkeys, and sheep—all with the sword.

20 But one of the sons of Ahimelech son of Ahitub escaped and fled to David. His name was Abiathar. 21 Abiathar told David that Saul had killed the priests of the Lord. 22 Then David said to Abiathar, “I knew that day when Doeg the Edomite was there that he would certainly tell Saul! I am guilty[r] of all the deaths in your father’s house. 23 Stay with me. Don’t be afraid. Whoever[s] seeks my life is seeking your life as well. You are secure with me.”

Footnotes

  1. 1 Samuel 22:1 tn Heb “house.”
  2. 1 Samuel 22:2 tn Heb “bitter of soul.”
  3. 1 Samuel 22:2 tn Heb “to.”
  4. 1 Samuel 22:3 tn Heb “go forth.”
  5. 1 Samuel 22:4 tn Heb “all the days.”
  6. 1 Samuel 22:6 tn Heb “and Saul heard that David and the men who were with him were known.”
  7. 1 Samuel 22:7 tc The MT has “to all of you.” If this reading is correct, we have here an example of a prepositional phrase functioning as the equivalent of a dative of advantage, which is not impossible from a grammatical point of view. However, the LXX, the Syriac Peshitta, and Vulgate all have “and.” A conjunction rather than a preposition should probably be read on the front of this phrase.
  8. 1 Samuel 22:7 tn Heb “officers of a thousand and officers of a hundred.”
  9. 1 Samuel 22:8 tn Heb “uncovers my ear.”
  10. 1 Samuel 22:13 tn Heb “by giving.”
  11. 1 Samuel 22:13 tn Heb “rises up against.”
  12. 1 Samuel 22:15 tn Heb “set a matter against.”
  13. 1 Samuel 22:15 tn Heb “small or great.”
  14. 1 Samuel 22:17 tn Heb “runners.”
  15. 1 Samuel 22:17 tn Heb “their hand is.”
  16. 1 Samuel 22:17 tn Heb “to extend their hand to harm.”
  17. 1 Samuel 22:18 tc The number is confused in the Greek ms tradition. The LXX, with the exception of the Lucianic recension, has the number 305. The Lucianic recension, along with a couple of Old Latin mss, has the number 350.
  18. 1 Samuel 22:22 tc The translation follows the LXX, which reads “I am guilty,” rather than the MT, which has “I have turned.”
  19. 1 Samuel 22:23 tn Or “the one who.” This may refer specifically to Saul, in which case David acknowledges that Abiathar’s life is endangered because of his allegiance to David. The translation assumes that the statement is more generalized, meaning that any enemy of Abiathar is an enemy of David. In other words, David promises that he will protect Abiathar with his very own life.
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1 Samuel 21
1 Samuel 23
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Job 39
New English Translation

39 “Are you acquainted with the way[a]

the mountain goats[b] give birth?
Do you watch as the wild deer give birth to their young?
2 Do you count the months they must fulfill,
and do you know the time they give birth?[c]
3 They crouch, they bear[d] their young,
they bring forth the offspring they have carried.[e]
4 Their young grow strong, and grow up in the open;[f]
they go off, and do not return to them.
5 Who let the wild donkey go free?
Who released the bonds of the donkey,
6 to whom I appointed the arid rift valley[g] for its home,
the salt wastes as its dwelling place?
7 It scorns the tumult in the town;
it does not hear the shouts of a driver.[h]
8 It ranges the hills as its pasture,
and searches after every green plant.
9 Is the wild ox willing to be your servant?
Will it spend the night at your feeding trough?
10 Can you bind the wild ox[i] to a furrow with its rope,
will it till the valleys, following after you?
11 Will you rely on it because its strength is great?
Will you commit[j] your labor to it?
12 Can you count[k] on it to bring in[l] your grain,[m]
and gather the grain[n] to your threshing floor?[o]
13 [p] “The wings of the ostrich[q] flap with joy,[r]

but are they the pinions and plumage of a stork?[s]
14 For she leaves[t] her eggs on the ground,
and lets them be warmed on the soil.
15 She forgets that a foot might crush them,
or that a wild animal[u] might trample them.
16 She is harsh[v] with her young,
as if they were not hers;
she is unconcerned about the uselessness of her labor.
17 For God deprived her of wisdom,
and did not impart understanding to her.
18 But as soon as she springs up,[w]
she laughs at the horse and its rider.
19 “Do you give the horse its strength?

Do you clothe its neck with a mane?[x]
20 Do you make it leap[y] like a locust?
Its proud neighing[z] is terrifying!
21 It[aa] paws the ground in the valley,[ab]
exulting mightily,[ac]
it goes out to meet the weapons.
22 It laughs at fear and is not dismayed;
it does not shy away from the sword.
23 On it the quiver rattles;
the lance and javelin[ad] flash.
24 In excitement and impatience it consumes the ground;[ae]
it cannot stand still[af] when the trumpet is blown.
25 At the sound of the trumpet, it says, ‘Aha!’
And from a distance it catches the scent of battle,
the thunderous shouting of commanders,
and the battle cries.
26 “Is it by your understanding that the hawk soars,[ag]

and spreads its wings toward the south?
27 Is it at your command[ah] that the eagle soars,
and builds its nest on high?
28 It lives on a rock and spends the night there,
on a rocky crag[ai] and a fortress.[aj]
29 From there it spots[ak] its prey,[al]
its eyes gaze intently from a distance.
30 And its young ones devour the blood,
and where the dead carcasses[am] are,
there it is.”

Footnotes

  1. Job 39:1 tn The text uses the infinitive as the object: “do you know the giving birth of?”
  2. Job 39:1 tn Or “ibex.”
  3. Job 39:2 tn Here the infinitive is again a substantive: “the time of their giving birth.”
  4. Job 39:3 tc The Hebrew verb used here means “to cleave,” and this would not have the object “their young.” Olshausen and others after him change the ח (khet) to ט (tet) and get a verb “to drop,” meaning “drop [= give birth to] young” as used in Job 21:10. G. R. Driver holds out for the MT, arguing it is an idiom, “to breach the womb” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 92-93).
  5. Job 39:3 tn Heb “they cast forth their labor pains.” This word usually means “birth pangs” but here can mean what caused the pains (metonymy of effect). This fits better with the parallelism, and the verb (“cast forth”). The words “their offspring” are supplied in the translation for clarity; direct objects were often omitted when clear from the context, although English expects them to be included.
  6. Job 39:4 tn The idea is that of the open countryside. The Aramaism is found only here.
  7. Job 39:6 tn See the note at Job 24:5.
  8. Job 39:7 sn The animal is happier in open countryside than in a busy town, and on its own rather than being driven by a herdsman.
  9. Job 39:10 tn Some commentators think that the addition of the “wild ox” here is a copyist’s error, making the stich too long. They therefore delete it. Also, binding an animal to the furrow with ropes is unusual. So with a slight emendation Kissane came up with “Will you bind him with a halter of cord?” While the MT is unusual, the sense is understandable, and no changes, even slight ones, are absolutely necessary.
  10. Job 39:11 tn Heb “leave.”
  11. Job 39:12 tn The word is normally translated “believe” in the Bible. The idea is that of considering something dependable and acting on it. The idea of reliability is found also in the Niphal stem usages.
  12. Job 39:12 tc There is a textual problem here: יָשׁוּב (yashuv) is the Kethib, meaning “[that] he will return”; יָשִׁיב (yashiv) is the Qere, meaning “that he will bring in.” This is the preferred reading, since the object follows it. For commentators who think the line too unbalanced for this, the object is moved to the second colon, and the reading “returns” is taken for the first. But the MT is perfectly clear as it stands.
  13. Job 39:12 tn Heb “your seed”; this must be interpreted figuratively for what the seed produces.
  14. Job 39:12 tn Heb “gather it”; the referent (the grain) has been specified in the translation for clarity.
  15. Job 39:12 tn Simply, the MT has “and your threshing floor gather.” The “threshing floor” has to be an adverbial accusative of place.
  16. Job 39:13 tc This whole section on the ostrich is not included in the LXX. Many feel it is an interpolation and should therefore be deleted. The pattern of the chapter changes from the questions being asked to observations being made.
  17. Job 39:13 tn The word occurs only here and means “shrill cries.” If the MT is correct, this is a poetic name for the ostrich (see Lam 4:3).
  18. Job 39:13 tn Many proposals have been made here. The MT has a verb, “exult.” Strahan had “flap joyously,” a rendering followed by the NIV. The RSV uses “wave proudly.”
  19. Job 39:13 tn The point of this statement would be that the ostrich cannot compare to the stork. But there are many other proposals for this line—just about every commentator has a different explanation for it. Of the three words here, the first means “pinion,” the third “plumage,” and the second probably “stork,” although the LXX has “heron.” The point of this whole section is that the ostrich is totally lacking in parental care, whereas the stork is characterized by it. The Hebrew word for “stork” is the same word for “love”: חֲסִידָה (khasidah), an interpretation followed by the NASB. The most likely reading is “or are they the pinions and plumage of the stork?” The ostrich may flap about, but cannot fly and does not care for its young.
  20. Job 39:14 tn The meaning may have the connotation of “lays; places,” rather than simply abandoning (see M. Dahood, “The Root ʿzb II in Job,” JBL 78 [1959]: 307f.).
  21. Job 39:15 tn Heb “an animal of the field.”
  22. Job 39:16 sn This verb, “to deal harshly; to harden; to treat cruelly,” is used for hardening the heart elsewhere (see Isa 63:17).
  23. Job 39:18 tn The colon poses a slight problem here. The literal meaning of the Hebrew verb translated “springs up” (i.e., “lifts herself on high”) might suggest flight. But some of the proposals involve a reading about readying herself to run.
  24. Job 39:19 tn The second half of the verse contains this hapax legomenon, which is usually connected with the word רַעְמָה (raʿmah, “thunder”). A. B. Davidson thought it referred to the quivering of the neck rather than the mane. Gray thought the sound and not the movement was the point. But without better evidence, a reading that has “quivering mane” may not be far off the mark. But it may be simplest to translate it “mane” and assume that the idea of “quivering” is part of the meaning.
  25. Job 39:20 sn The same ideas are found in Joel 2:4. The leaping motion is compared to the galloping of the horse.
  26. Job 39:20 tn The word could mean “snorting” as well (see Jer 8:16). It comes from the root “to blow.” If the horse is running and breathing hard, this could be the sense here.
  27. Job 39:21 tc The Hebrew text has a plural verb, “they paw.” For consistency and for stylistic reasons this is translated as a singular.
  28. Job 39:21 tn The armies would prepare for battles that were usually fought in the valleys, and so the horse was ready to charge. But in Ugaritic the word ʿmk means “force” as well as “valley.” The idea of “force” would fit the parallelism here well (see M. Dahood, “Value of Ugaritic for textual criticism,” Bib 40 [1959]: 166).
  29. Job 39:21 tn Or “in strength.”
  30. Job 39:23 tn This may be the scimitar (see G. Molin, “What is a kidon?” JSS 1 [1956]: 334-37).
  31. Job 39:24 tn “Swallow the ground” is a metaphor for the horse’s running. Gray renders the line: “quivering and excited he dashes into the fray.”
  32. Job 39:24 tn The use of אָמַן (ʾaman) in the Hiphil in this place is unique. Such a form would normally mean “to believe.” But its basic etymological meaning comes through here. The verb means “to be firm; to be reliable; to be dependable.” The causative here would mean “to make firm” or “to stand firm.”
  33. Job 39:26 tn This word occurs only here. It is connected to “pinions” in v. 13. Dhorme suggests “clad with feathers,” but the line suggests more the use of the wings.
  34. Job 39:27 tn Heb “your mouth.”
  35. Job 39:28 tn Heb “upon the tooth of a rock.”
  36. Job 39:28 tn The word could be taken as the predicate, but because of the conjunction it seems to be adding another description of the place of its nest.
  37. Job 39:29 tn The word means “search,” but can be used for a wide range of matters, including spying.
  38. Job 39:29 tn Heb “food.”
  39. Job 39:30 tn The word חֲלָלִים (khalalim) designates someone who is fatally wounded, literally the “pierced one,” meaning anyone or thing that dies a violent death.
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Job 38
Job 40
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Revelation 16
New English Translation

The Bowls of God’s Wrath

16 Then[a] I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.”[b] 2 So[c] the first angel[d] went and poured out his bowl on the earth. Then[e] ugly and painful sores[f] appeared on the people[g] who had the mark of the beast and who worshiped his image.

3 Next,[h] the second angel[i] poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

4 Then[j] the third angel[k] poured out his bowl on the rivers and the springs of water, and they turned into blood. 5 Now[l] I heard the angel of the waters saying:

“You are just[m]—the one who is and who was,
the Holy One—because you have passed these judgments,[n]
6 because they poured out the blood of your saints and prophets,
so[o] you have given them blood to drink. They got what they deserved!”[p]

7 Then[q] I heard the altar reply,[r] “Yes, Lord God, the All-Powerful,[s] your judgments are true and just!”

8 Then[t] the fourth angel[u] poured out his bowl on the sun, and it was permitted to scorch people[v] with fire. 9 Thus[w] people[x] were scorched by the terrible heat,[y] yet[z] they blasphemed the name of God, who has ruling authority[aa] over these plagues, and they would not repent and give him glory.

10 Then[ab] the fifth angel[ac] poured out his bowl on the throne of the beast so that[ad] darkness covered his kingdom,[ae] and people[af] began to bite[ag] their tongues because[ah] of their pain. 11 They blasphemed the God of heaven because of their sufferings[ai] and because of their sores,[aj] but nevertheless[ak] they still refused to repent[al] of their deeds.

12 Then[am] the sixth angel[an] poured out his bowl on the great river Euphrates and dried up its water[ao] to prepare the way[ap] for the kings from the east.[aq] 13 Then[ar] I saw three unclean spirits[as] that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 14 For they are the spirits of the demons performing signs who go out to the kings of the earth[at] to bring them together for the battle that will take place on the great day of God, the All-Powerful.[au]

15 (Look ! I will come like a thief!
Blessed is the one who stays alert and does not lose[av] his clothes so that he will not have to walk around naked and his shameful condition[aw] be seen.)[ax]

16 Now[ay] the spirits[az] gathered the kings and their armies[ba] to the place that is called Armageddon[bb] in Hebrew.

17 Finally[bc] the seventh angel[bd] poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 18 Then[be] there were flashes of lightning, roaring,[bf] and crashes of thunder, and there was a tremendous earthquake—an earthquake unequaled since humanity[bg] has been on the earth, so tremendous was that earthquake. 19 The[bh] great city was split into three parts and the cities of the nations[bi] collapsed.[bj] So[bk] Babylon the great was remembered before God, and was given the cup[bl] filled with the wine made of God’s furious wrath.[bm] 20 Every[bn] island fled away[bo] and no mountains could be found.[bp] 21 And gigantic hailstones, weighing about a 100 pounds[bq] each, fell from heaven[br] on people,[bs] but they[bt] blasphemed God because of the plague of hail, since it[bu] was so horrendous.[bv]

Footnotes

  1. Revelation 16:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 16:1 tn Or “anger.” Here τοῦ θυμοῦ (tou thumou) has been translated as a genitive of content.
  3. Revelation 16:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
  4. Revelation 16:2 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
  5. Revelation 16:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  6. Revelation 16:2 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
  7. Revelation 16:2 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  8. Revelation 16:3 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
  9. Revelation 16:3 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
  10. Revelation 16:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  11. Revelation 16:4 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
  12. Revelation 16:5 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
  13. Revelation 16:5 tn Or “righteous,” although the context favors justice as the theme.
  14. Revelation 16:5 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
  15. Revelation 16:6 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
  16. Revelation 16:6 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
  17. Revelation 16:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  18. Revelation 16:7 tn Grk “the altar saying.”
  19. Revelation 16:7 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  20. Revelation 16:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  21. Revelation 16:8 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
  22. Revelation 16:8 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  23. Revelation 16:9 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
  24. Revelation 16:9 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  25. Revelation 16:9 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
  26. Revelation 16:9 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  27. Revelation 16:9 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  28. Revelation 16:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  29. Revelation 16:10 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
  30. Revelation 16:10 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
  31. Revelation 16:10 tn Grk “his kingdom became dark.”
  32. Revelation 16:10 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  33. Revelation 16:10 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
  34. Revelation 16:10 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
  35. Revelation 16:11 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π.…because of their sufferings vs. 11.”
  36. Revelation 16:11 tn Or “ulcerated sores” (see 16:2).
  37. Revelation 16:11 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
  38. Revelation 16:11 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
  39. Revelation 16:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  40. Revelation 16:12 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
  41. Revelation 16:12 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
  42. Revelation 16:12 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
  43. Revelation 16:12 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ.…21:13.”
  44. Revelation 16:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  45. Revelation 16:13 sn According to the next verse, these three unclean spirits are spirits of demons.
  46. Revelation 16:14 tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”
  47. Revelation 16:14 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  48. Revelation 16:15 tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
  49. Revelation 16:15 tn On the translation of ἀσχημοσύνη (aschēmosunē) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
  50. Revelation 16:15 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.
  51. Revelation 16:16 tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
  52. Revelation 16:16 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
  53. Revelation 16:16 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
  54. Revelation 16:16 tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (harmagedōn) has the best support. The usual English spelling is Armageddon, used in the translation.tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.
  55. Revelation 16:17 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
  56. Revelation 16:17 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
  57. Revelation 16:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  58. Revelation 16:18 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
  59. Revelation 16:18 tn The singular ἄνθρωπος (anthrōpos) is used generically here to refer to the human race.
  60. Revelation 16:19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  61. Revelation 16:19 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  62. Revelation 16:19 tn Grk “fell.”
  63. Revelation 16:19 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
  64. Revelation 16:19 tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).
  65. Revelation 16:19 tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.
  66. Revelation 16:20 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
  67. Revelation 16:20 tn Or “vanished.”
  68. Revelation 16:20 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
  69. Revelation 16:21 tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a 100 pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
  70. Revelation 16:21 tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.
  71. Revelation 16:21 tn Grk “on men,” but ἄνθρωπος (anthrōpos) is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
  72. Revelation 16:21 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
  73. Revelation 16:21 tn Grk “the plague of it.”
  74. Revelation 16:21 tn Grk “since the plague of it was exceedingly great.”
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