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Isaiah 3
New English Translation

A Coming Leadership Crisis

3 Look, the Sovereign Lord of Heaven’s Armies[a]
is about to remove from Jerusalem and Judah
every source of security, including[b]
all the food and water,[c]
2 the mighty men and warriors,
judges and prophets,
omen readers and leaders,[d]
3 captains of groups of fifty,
the respected citizens,[e]
advisers and those skilled in magical arts,[f]
and those who know incantations.
4 The Lord says,[g] “I will make youths their officials;
malicious young men[h] will rule over them.
5 The people will treat each other harshly;
men will oppose each other;
neighbors will fight.[i]
Youths will proudly defy the elderly
and riffraff will challenge those who were once respected.[j]
6 Indeed, a man will grab his brother
right in his father’s house[k] and say,[l]
‘You own a coat—
you be our leader!
This heap of ruins will be under your control.’[m]
7 At that time[n] the brother will shout,[o]
‘I am no doctor,[p]
I have no food or coat in my house;
don’t make me a leader of the people!’”
8 Jerusalem certainly stumbles,
Judah falls,
for their words and their actions offend the Lord;[q]
they rebel against his royal authority.[r]
9 The look on their faces[s] testifies to their guilt;[t]
like the people of Sodom they openly boast of their sin.[u]
Woe to them![v]
For they bring disaster on themselves.
10 Tell the innocent[w] it will go well with them,[x]
for they will be rewarded for what they have done.[y]
11 Woe to the wicked sinners!
For they will get exactly what they deserve.[z]
12 Oppressors treat my[aa] people cruelly;
creditors rule over them.[ab]
My people, your leaders mislead you;
they give you confusing directions.[ac]
13 The Lord takes his position to judge;
he stands up to pass sentence on his people.[ad]
14 The Lord comes to pronounce judgment
on the leaders of his people and their officials.
He says,[ae] “It is you[af] who have ruined[ag] the vineyard![ah]
You have stashed in your houses what you have stolen from the poor.[ai]
15 Why do you crush my people
and grind the faces of the poor?”[aj]
The Sovereign Lord of Heaven’s Armies[ak] has spoken.

Washing Away Impurity

16 The Lord says,
“The women[al] of Zion are proud.
They walk with their heads high[am]
and flirt with their eyes.
They skip along[an]
and the jewelry on their ankles jingles.[ao]
17 So[ap] the Lord[aq] will afflict the foreheads of Zion’s women[ar] with skin diseases;[as]
the Lord will make the front of their heads bald.”[at]

18 [au] At that time[av] the Lord will remove their beautiful ankle jewelry,[aw] neck ornaments, crescent-shaped ornaments, 19 earrings, bracelets, veils, 20 headdresses, ankle ornaments, sashes, sachets,[ax] amulets, 21 rings, nose rings, 22 festive dresses, robes, shawls, purses, 23 garments, vests, head coverings, and gowns.[ay]

24 A putrid stench will replace the smell of spices,[az]
a rope will replace a belt,
baldness will replace braided locks of hair,
a sackcloth garment will replace a fine robe,
and a prisoner’s brand will replace beauty.
25 Your[ba] men will fall by the sword,
your strong men will die in battle.[bb]
26 Her gates will mourn and lament;
deprived of her people, she will sit on the ground.[bc]

Notas al pie

  1. Isaiah 3:1 tn Heb “the master, the Lord of Heaven’s Armies [traditionally, the “Lord of hosts”].” On the title “the Lord of Heaven’s Armies,” see the note at 1:9.
  2. Isaiah 3:1 tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.
  3. Isaiah 3:1 tn Heb “all the support of food, and all the support of water.”
  4. Isaiah 3:2 tn Heb “elder” (so ASV, NAB, NIV, NRSV); NCV “older leaders.”
  5. Isaiah 3:3 tn Heb “the ones lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
  6. Isaiah 3:3 tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB).
  7. Isaiah 3:4 tn The words “the Lord says” are supplied in the translation for clarification. The prophet speaks in vv. 1-3 (note the third person reference to the Lord in v. 1), but here the Lord himself announces that he will intervene in judgment. It is unclear where the Lord’s words end and the prophet’s pick up again. The prophet is apparently speaking again by v. 8, where the Lord is referred to in the third person. Since vv. 4-7 comprise a thematic unity, the quotation probably extends through v. 7.
  8. Isaiah 3:4 tn תַעֲלוּלִים (taʿalulim) is often understood as an abstract plural meaning “wantonness, cruelty” (cf. NLT). In this case the chief characteristic of these leaders is substituted for the leaders themselves. However, several translations make the parallelism tighter by emending the form to עוֹלְלִים (ʿolelim, “children”; cf. ESV, NASB, NCV, NIV, NKJV, NRSV). This emendation is unnecessary for at least two reasons. The word in the MT highlights the cruelty or malice of the “leaders” who are left behind in the wake of God’s judgment. The immediate context makes clear the fact that they are mere youths. The coming judgment will sweep away the leaders, leaving a vacuum which will be filled by incompetent, inexperienced youths.
  9. Isaiah 3:5 tn Heb “man against man, and a man against his neighbor.”
  10. Isaiah 3:5 tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.
  11. Isaiah 3:6 tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”
  12. Isaiah 3:6 tn The words “and say” are supplied for stylistic reasons.
  13. Isaiah 3:6 tn Heb “your hand”; NASB “under your charge.”sn The man’s motives are selfish. He tells his brother to assume leadership because he thinks he has some wealth to give away.
  14. Isaiah 3:7 tn Or “in that day” (KJV).
  15. Isaiah 3:7 tn Heb “he will lift up [his voice].”
  16. Isaiah 3:7 tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”
  17. Isaiah 3:8 tn Heb “for their tongue and their deeds [are] to the Lord.”
  18. Isaiah 3:8 tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king.
  19. Isaiah 3:9 sn This refers to their proud, arrogant demeanor.
  20. Isaiah 3:9 tn Heb “answers against them”; NRSV “bears witness against them.”
  21. Isaiah 3:9 tn Heb “their sin, like Sodom, they declare, they do not conceal [it].”
  22. Isaiah 3:9 tn Heb “woe to their soul.”
  23. Isaiah 3:10 tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”
  24. Isaiah 3:10 tn Heb “that it is good.”
  25. Isaiah 3:10 tn Heb “for the fruit of their deeds they will eat.”
  26. Isaiah 3:11 tn Heb “for the work of his hands will be done to him.”
  27. Isaiah 3:12 sn This may refer to the prophet or to the Lord.
  28. Isaiah 3:12 tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nogesayv, “his oppressors”) to נֹגְשִׂים (nogeshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (meʿolel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (ʿolelu), a third plural Poel perfect from עָלַל (ʿalal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nashaʾ). Another option is to emend מְעוֹלֵל to עוֹלְלִים (ʿolelim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community—children and women.
  29. Isaiah 3:12 tn Heb “and the way of your paths they confuse.” The verb בָּלַע (balaʿ, “confuse”; HALOT 135 s.v. I בלע) is a homonym of the more common בָּלַע (“swallow”; see HALOT 134 s.v. בלע).
  30. Isaiah 3:13 tc The Hebrew text has עַמִּים (ʿammim, “nations”) but the context makes it clear that the Lord is judging his covenant people. As indicated by the LXX the text should read עַמּוֹ (ʿammo, “his people”). The final mem (ם) on the form in the Hebrew is either dittographic or enclitic. When the mem was added or read as a plural ending, the vav (ו) was then misread as a yod (י).
  31. Isaiah 3:14 tn The words “he says” are supplied in the translation for stylistic reasons.
  32. Isaiah 3:14 tn The pronominal element is masculine plural; the leaders are addressed.
  33. Isaiah 3:14 tn The verb בָּעַר (baʿar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (baʿar, “burn”; see HALOT 145 s.v. I בער).
  34. Isaiah 3:14 sn The vineyard is a metaphor for the nation here. See 5:1-7.
  35. Isaiah 3:14 tn Heb “the plunder of the poor [is] in your houses” (so NASB).
  36. Isaiah 3:15 sn The rhetorical question expresses the Lord’s outrage at what the leaders have done to the poor. He finds it almost unbelievable that they would have the audacity to treat his people in this manner.
  37. Isaiah 3:15 tn Heb Traditionally, the “Lord of hosts.” On the title “the Lord of Heaven’s Armies,” see the note at 1:9.sn The use of this title, which also appears in v. 1, forms an inclusio around vv. 1-15. The speech begins and ends with a reference to “the Sovereign Lord of Heaven’s Armies.”
  38. Isaiah 3:16 tn Heb “daughters” (so KJV, NAB, NRSV).
  39. Isaiah 3:16 tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.
  40. Isaiah 3:16 tn Heb “walking and skipping, they walk.”
  41. Isaiah 3:16 tn Heb “and with their feet they jingle.”
  42. Isaiah 3:17 tn In the Hebrew text vv. 16-17 are one long sentence, “Because the daughters of Zion are proud and walk…, the Lord will afflict….” In v. 17 the Lord refers to himself in the third person.
  43. Isaiah 3:17 tn The Hebrew term translated “Lord” here and in v. 18 is אֲדֹנָי (ʾadonay).
  44. Isaiah 3:17 tn Heb “the daughters of Zion.”
  45. Isaiah 3:17 tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”
  46. Isaiah 3:17 tn The precise meaning of this line is unclear because of the presence of the rare word פֹּת (pot). Since the verb in the line means “lay bare, make naked,” some take פֹּת as a reference to the genitals (cf. KJV, ASV, NRSV, CEV). (In 1 Kgs 7:50 a noun פֹּת appears, with the apparent meaning “socket.”) J. N. Oswalt (Isaiah [NICOT], 1:139, n. 2), basing his argument on alleged Akkadian evidence and the parallelism of the verse, takes פֹּת as “forehead.”
  47. Isaiah 3:18 sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.
  48. Isaiah 3:18 tn Or “in that day” (KJV).
  49. Isaiah 3:18 tn Or “the beauty of [their] ankle jewelry.”
  50. Isaiah 3:20 tn Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NRSV “perfume boxes.”
  51. Isaiah 3:23 tn The precise meaning of many of the words in this list is uncertain.sn The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose husbands and fathers have profited at the expense of the poor.
  52. Isaiah 3:24 tn Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  53. Isaiah 3:25 tn The pronoun is feminine singular, suggesting personified Zion, as representative of its women, is the addressee. The reference to “her gates’ in v. 26 makes this identification almost certain.
  54. Isaiah 3:25 tn Heb “your strength in battle.” The verb in the first clause provides the verbal idea for the second clause.
  55. Isaiah 3:26 tn Heb “she will be empty, on the ground she will sit.” Jerusalem is personified as a destitute woman who sits mourning the empty city.
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Isaiah 4
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Isaiah 4
New English Translation

4 Seven women will grab hold of
one man at that time.[a]
They will say, “We will provide[b] our own food,
we will provide[c] our own clothes;
but let us belong to you[d]—
take away our shame!”[e]

The Branch of the Lord

2 At that time[f]
the crops given by the Lord will bring admiration and honor;[g]
the produce of the land will be a source of pride and delight
to those who remain in Israel.[h]
3 Those remaining in Zion,[i] those left in Jerusalem,
will be called “holy,”[j]
all in Jerusalem who are destined to live.[k]
4 At that time[l] the Lord will wash the excrement[m] from Zion’s women,
he will rinse the bloodstains from Jerusalem’s midst,[n]
as he comes to judge
and to bring devastation.[o]
5 Then the Lord will create
over all Mount Zion[p]
and over its convocations
a cloud and smoke by day
and a bright flame of fire by night;[q]
indeed a canopy will accompany the Lord’s glorious presence.[r]
6 By day it will be a shelter to provide shade from the heat,
as well as safety and protection from the heavy downpour.[s]

Notas al pie

  1. Isaiah 4:1 tn Or “in that day” (ASV).sn The seven-to-one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.
  2. Isaiah 4:1 tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”
  3. Isaiah 4:1 tn Heb “wear” (so NASB, NRSV); NCV “make.”sn In Jewish understanding a husband should provide food and cloth to his wife. These women are so desperate as to be willing to exempt the man from some of his traditional, fundamental duties as a husband.
  4. Isaiah 4:1 tn Heb “only let your name be called over us.”
  5. Isaiah 4:1 sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.
  6. Isaiah 4:2 tn Or “in that day” (KJV).
  7. Isaiah 4:2 tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yehvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23:5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).
  8. Isaiah 4:2 tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”
  9. Isaiah 4:3 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  10. Isaiah 4:3 tn Or “set apart,” cf. CEV “special.”
  11. Isaiah 4:3 tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.
  12. Isaiah 4:4 tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”
  13. Isaiah 4:4 tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).
  14. Isaiah 4:4 sn See 1:21 for a related concept.
  15. Isaiah 4:4 tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind,” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (baʿar) here means “burning” or “sweeping away, devastating.”
  16. Isaiah 4:5 tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”
  17. Isaiah 4:5 tn Heb “a cloud by day, and smoke, and brightness of fire, a flame by night.” Though the accents in the Hebrew text suggest otherwise, it might be preferable to take “smoke” with what follows, since one would expect smoke to accompany fire.sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21-22; 14:19, 24). In the future age envisioned in Isa 4, the Lord’s protective presence will be a reality.
  18. Isaiah 4:5 tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory.
  19. Isaiah 4:6 tn Heb “a shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.” Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena.
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Psalm 119:33-48
New English Translation

ה (He)

33 Teach me, O Lord, the lifestyle prescribed by your statutes,[a]
so that I might observe it continually.[b]
34 Give me understanding so that I might observe your law,
and keep it with all my heart.[c]
35 Guide me[d] in the path of your commands,
for I delight to walk in it.[e]
36 Give me a desire for your rules,[f]
rather than for wealth gained unjustly.[g]
37 Turn my eyes away from what is worthless.[h]
Revive me with your word.[i]
38 Confirm to your servant your promise,[j]
which you made to the one who honors you.[k]
39 Take away the insults that I dread.[l]
Indeed,[m] your regulations are good.
40 Look, I long for your precepts.
Revive me with your deliverance.[n]

ו (Vav)

41 May I experience your loyal love,[o] O Lord,
and your deliverance,[p] as you promised.[q]
42 Then I will have a reply for the one who insults me,[r]
for I trust in your word.
43 Do not completely deprive me of a truthful testimony,[s]
for I await your justice.
44 Then I will keep[t] your law continually
now and for all time.[u]
45 I will be secure,[v]
for I seek your precepts.
46 I will speak[w] about your regulations before kings
and not be ashamed.
47 I will find delight in your commands,
which I love.
48 I will lift my hands to[x] your commands,
which I love,
and I will meditate on your statutes.

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Notas al pie

  1. Psalm 119:33 tn Heb “the way of your statutes.”
  2. Psalm 119:33 tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (ʿeqev) is understood to mean “end” here. Another option is to take עֵקֶב as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”
  3. Psalm 119:34 tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.
  4. Psalm 119:35 tn Or “make me walk.”
  5. Psalm 119:35 tn Heb “for in it I delight.”
  6. Psalm 119:36 tn Heb “turn my heart to your rules.”
  7. Psalm 119:36 tn Heb “and not unjust gain.”
  8. Psalm 119:37 tn Heb “Make my eyes pass by from looking at what is worthless.”
  9. Psalm 119:37 tn Heb “by your word.”
  10. Psalm 119:38 tn Heb “word.”
  11. Psalm 119:38 tn Heb “which [is] for your fear,” that is, the promise made to those who exhibit fear of God.
  12. Psalm 119:39 tn Heb “my reproach that I fear.”
  13. Psalm 119:39 tn Or “for.”
  14. Psalm 119:40 tn Or “righteousness.”
  15. Psalm 119:41 tn Heb “and may your loyal love come to me.”
  16. Psalm 119:41 tn Or “salvation” (so many English versions).
  17. Psalm 119:41 tn Heb “according to your word.”
  18. Psalm 119:42 tn Heb “and I will answer [the] one who insults me a word.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the jussive (see v. 41).
  19. Psalm 119:43 tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the Lord’s loyal love (vv. 41-42), but if God does not intervene, the psalmist will be deprived of doing so, for the evidence of such love (i.e., deliverance) will be lacking.
  20. Psalm 119:44 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the negated jussive (see v. 43).
  21. Psalm 119:44 tn Or “forever and ever.”
  22. Psalm 119:45 tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”
  23. Psalm 119:46 tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.
  24. Psalm 119:48 tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).
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Revelation 7
New English Translation

The Sealing of the 144,000

7 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 2 Then[a] I saw another angel ascending from the east,[b] who had[c] the seal[d] of the living God. He[e] shouted out with a loud voice to the four angels who had been given permission[f] to damage the earth and the sea:[g] 3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants[h] of our God.” 4 Now[i] I heard the number of those who were marked with the seal,[j] 144,000, sealed from all[k] the tribes of the people of Israel:[l]

5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.

9 After these things I looked, and here was[m] an enormous crowd that no one could count, made up of persons from every nation, tribe,[n] people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 10 They were shouting out in a loud voice,

“Salvation belongs to our God,[o] who is seated on the throne, and to the Lamb!”

11 And all the angels stood[p] there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground[q] before the throne and worshiped God, 12 saying,

“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”

13 Then[r] one of the elders asked[s] me, “These dressed in long white robes—who are they and where have they come from?” 14 So[t] I said to him, “My lord, you know the answer.”[u] Then[v] he said to me, “These are the ones who have come out of the great tribulation. They[w] have washed their robes and made them white in the blood of the Lamb! 15 For this reason they are before the throne of God, and they serve[x] him day and night in his temple, and the one seated on the throne will shelter them.[y] 16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat,[z] 17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.”[aa]

Notas al pie

  1. Revelation 7:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  2. Revelation 7:2 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.”
  3. Revelation 7:2 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
  4. Revelation 7:2 tn Or “signet” (L&N 6.54).
  5. Revelation 7:2 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  6. Revelation 7:2 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
  7. Revelation 7:2 tn Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  8. Revelation 7:3 tn See the note on the word “servants” in 1:1.
  9. Revelation 7:4 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
  10. Revelation 7:4 tn Grk “who were sealed.”
  11. Revelation 7:4 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
  12. Revelation 7:4 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
  13. Revelation 7:9 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
  14. Revelation 7:9 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  15. Revelation 7:10 tn The dative here has been translated as a dative of possession.
  16. Revelation 7:11 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
  17. Revelation 7:11 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
  18. Revelation 7:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  19. Revelation 7:13 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
  20. Revelation 7:14 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
  21. Revelation 7:14 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
  22. Revelation 7:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  23. Revelation 7:14 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  24. Revelation 7:15 tn Or “worship.” The word here is λατρεύω (latreuō).
  25. Revelation 7:15 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
  26. Revelation 7:16 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
  27. Revelation 7:17 sn An allusion to Isa 25:8.
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