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Jeremiah 2:17
New English Translation
Jeremiah 2:17
New English Translation
17 You have brought all this on yourself, Israel,[a]
by deserting the Lord your God when he was leading you along the right path.[b]
Footnotes
- Jeremiah 2:17 tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.
- Jeremiah 2:17 tn Heb “at the time of leading you in the way.”
Jeremiah 9:9
New English Translation
Jeremiah 9:9
New English Translation
9 I will certainly punish them for doing such things!” says the Lord.
“I will certainly bring retribution on such a nation as this!”[a]
Footnotes
- Jeremiah 9:9 tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions function as emphatic declarations.sn See 5:9, 29. This is somewhat of a refrain at the end of a catalog of Judah’s sins.
Jeremiah 5:31
New English Translation
Jeremiah 5:31
New English Translation
31 The prophets prophesy lies.
The priests exercise power by their own authority.[a]
And my people love to have it this way.
But they will not be able to help you when the time of judgment comes![b]
Footnotes
- Jeremiah 5:31 tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side,” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests, nor did they exercise the same authority over the people that the priests did. Hence it probably means “by their own hand/power/authority.”
- Jeremiah 5:31 tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”
1 Corinthians 6:15-17
New English Translation
1 Corinthians 6:15-17
New English Translation
15 Do you not know that your bodies are members of Christ? Should I take the members of Christ and make them members of a prostitute? Never! 16 Or do you not know that anyone who is united with[a] a prostitute is one body with her?[b] For it is said, “The two will become one flesh.”[c] 17 But the one united with[d] the Lord is one spirit with him.[e]
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- 1 Corinthians 6:16 tn Or “is in relationship with.”
- 1 Corinthians 6:16 tn Grk “is one body,” implying the association “with her.”
- 1 Corinthians 6:16 sn A quotation from Gen 2:24.
- 1 Corinthians 6:17 tn Grk “in relationship with.”
- 1 Corinthians 6:17 tn Grk “is one spirit,” implying the association “with him.”
1 Corinthians 6:19
New English Translation
1 Corinthians 6:19
New English Translation
19 Or do you not know that your body is the temple of the Holy Spirit who is in you,[a] whom you have from God, and you are not your own?
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- 1 Corinthians 6:19 tn Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν (en humin, “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.
Galatians 1:10
New English Translation
Galatians 1:10
New English Translation
10 Am I now trying to gain the approval of people,[a] or of God? Or am I trying to please people?[b] If I were still trying to please[c] people,[d] I would not be a slave[e] of Christ!
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- Galatians 1:10 tn Grk “of men”; but here ἀνθρώπους (anthrōpous) is used in a generic sense of both men and women.
- Galatians 1:10 tn Grk “men”; but here ἀνθρώποις (anthrōpois) is used in a generic sense of both men and women.
- Galatians 1:10 tn The imperfect verb has been translated conatively (ExSyn 550).
- Galatians 1:10 tn Grk “men”; but here ἀνθρώποις (anthrōpois) is used in a generic sense of both men and women.
- Galatians 1:10 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
Colossians 2:8
New English Translation
Colossians 2:8
New English Translation
8 Be careful not to allow anyone to captivate you[a] through an empty, deceitful philosophy[b] that is according to human traditions and the elemental spirits[c] of the world, and not according to Christ.
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- Colossians 2:8 tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”
- Colossians 2:8 tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (tēs philosophias kai kenēs apatēs). The two nouns φιλοσοφίας and ἀπάτης are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.
- Colossians 2:8 tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoicheia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).
Revelation 13:10
New English Translation
Revelation 13:10
New English Translation
10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword,[a]
then by the sword he must be killed.
This[b] requires steadfast endurance[c] and faith from the saints.
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- Revelation 13:10 tc Many mss (C 051* 2351 MA) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be that of the initial text. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.
- Revelation 13:10 tn On ὧδε (hōde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
- Revelation 13:10 tn Or “perseverance.”
Revelation 1:5
New English Translation
Revelation 1:5
New English Translation
5 and from Jesus Christ—the faithful[a] witness,[b] the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free[c] from our sins at the cost of[d] his own blood
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- Revelation 1:5 tn Or “Jesus Christ—the faithful one, the witness…” Some take ὁ πιστός (ho pistos) as a second substantive in relation to ὁ μάρτυς (ho martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
- Revelation 1:5 sn The Greek term translated witness can mean both “witness” and “martyr.”
- Revelation 1:5 tc The reading “set free” (λύσαντι, lusanti) has better ms support (P18 א A C 1611 2050 2329 2351 MA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 MK lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar—a difference of only one letter—which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood”—a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.tn Or “and released us” (L&N 37.127).
- Revelation 1:5 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death—a frequent refrain in the Apocalypse.
Revelation 16:13-16
New English Translation
Revelation 16:13-16
New English Translation
13 Then[a] I saw three unclean spirits[b] 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[c] to bring them together for the battle that will take place on the great day of God, the All-Powerful.[d]
15 (Look ! I will come like a thief!
Blessed is the one who stays alert and does not lose[e] his clothes so that he will not have to walk around naked and his shameful condition[f] be seen.)[g]
16 Now[h] the spirits[i] gathered the kings and their armies[j] to the place that is called Armageddon[k] in Hebrew.
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- Revelation 16:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
- Revelation 16:13 sn According to the next verse, these three unclean spirits are spirits of demons.
- 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.”
- 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.”
- 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).”
- 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.
- 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.
- 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.
- Revelation 16:16 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
- 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.
- 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.
Revelation 17:1
New English Translation
Revelation 17:1
New English Translation
The Great Prostitute and the Beast
17 Then[a] one of the seven angels who had the seven bowls came and spoke to me.[b] “Come,” he said, “I will show you the condemnation and punishment[c] of the great prostitute who sits on many waters,
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- Revelation 17:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
- Revelation 17:1 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
- Revelation 17:1 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
Revelation 17:2
New English Translation
Revelation 17:2
New English Translation
2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.”[a]
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- Revelation 17:2 tn This is a cognate noun of the verb translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
New English Translation (NET)
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