chevron-left All Reading Plans / M’Cheyne Bible Reading Plan / Family: Deuteronomy 16; Psalm 103. Secret: Isaiah 43; Revelation 13. (New English Translation)
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M’Cheyne Bible Reading Plan

The classic M'Cheyne plan--read the Old Testament, New Testament, and Psalms or Gospels every day.
Duration: 365 days
New English Translation (NET)
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Deuteronomy 16

The Passover

16 Observe the month Abib[a] and keep the Passover to the Lord your God, for in that month[b] he[c] brought you out of Egypt by night. 2 You must sacrifice the Passover animal[d] (from the flock or the herd) to the Lord your God in the place where he[e] chooses to locate his name. 3 You must not eat any yeast with it; for seven days you must eat bread made without yeast, as symbolic of affliction,[f] for you came out of Egypt hurriedly. You must do this so you will remember for the rest of your lives the day you came out of the land of Egypt. 4 There must not be a scrap of yeast within your land[g] for seven days, nor can any of the meat you sacrifice on the evening of the first day remain until the next morning.[h] 5 You may not sacrifice the Passover in just any of your villages[i] that the Lord your God is giving you, 6 but you must sacrifice it[j] in the evening in[k] the place where he[l] chooses to locate his name, at sunset, the time of day you came out of Egypt. 7 You must cook[m] and eat it in the place the Lord your God chooses; you may return the next morning to your tents. 8 You must eat bread made without yeast for six days. The seventh day you are to hold an assembly for the Lord your God; you must not do any work on that day.[n]

The Feast of Weeks

9 You must count seven weeks; you must begin to count them[o] from the time you begin to harvest the standing grain. 10 Then you are to celebrate the Feast of Weeks[p] before the Lord your God with the voluntary offering[q] that you will bring, in proportion to how he[r] has blessed you. 11 You shall rejoice before him[s]—you, your son, your daughter, your male and female slaves, the Levites in your villages,[t] the resident foreigners,[u] the orphans, and the widows among you—in the place where the Lord chooses to locate his name. 12 Furthermore, remember that you were a slave in Egypt, and so be careful to observe these statutes.

The Feast of Temporary Shelters

13 You must celebrate the Feast of Shelters[v] for seven days, at the time of the grain and grape harvest.[w] 14 You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages.[x] 15 You are to celebrate the festival seven days before the Lord your God in the place he[y] chooses, for he[z] will bless you in all your productivity and in whatever you do;[aa] so you will indeed rejoice! 16 Three times a year all your males must appear before the Lord your God in the place he chooses for the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Shelters; and they must not appear before him[ab] empty-handed. 17 Every one of you must give as you are able,[ac] according to the blessing of the Lord your God that he has given you.

Provision for Justice

18 You must appoint judges and civil servants[ad] for each tribe in all your villages[ae] that the Lord your God is giving you, and they must judge the people fairly.[af] 19 You must not pervert justice or show favor. Do not take a bribe, for bribes blind the eyes of the wise and distort[ag] the words of the righteous.[ah] 20 You must pursue justice alone[ai] so that you may live and inherit the land the Lord your God is giving you.

Examples of Legal Cases

21 You must not plant any kind of tree as a sacred Asherah pole[aj] near the altar of the Lord your God which you build for yourself. 22 You must not erect a sacred pillar,[ak] a thing the Lord your God detests.

Footnotes

  1. Deuteronomy 16:1 sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.
  2. Deuteronomy 16:1 tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.
  3. Deuteronomy 16:1 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  4. Deuteronomy 16:2 tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.
  5. Deuteronomy 16:2 tn Heb “the Lord.” See note on “he” in the previous verse.
  6. Deuteronomy 16:3 tn Heb “bread of affliction.” Their affliction was part of the cause of why they ate this kind of bread. It could be understood as “the sort of bread made under oppressive circumstances.” The kind of bread was used to symbolize and remind of their affliction.
  7. Deuteronomy 16:4 tn Heb “leaven must not be seen among you in all your border.”
  8. Deuteronomy 16:4 tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.
  9. Deuteronomy 16:5 tn Heb “gates.”
  10. Deuteronomy 16:6 tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.
  11. Deuteronomy 16:6 tc The MT reading אֶל (ʾel, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”
  12. Deuteronomy 16:6 tn Heb “the Lord your God.” See note on “he” in 16:1.
  13. Deuteronomy 16:7 tn The rules that governed the Passover meal are found in Exod 12:1-51, and Deut 16:1-8. The word translated “cook” (בָּשַׁל, bashal) here is translated “boil” in other places (e.g. Exod 23:19, 1 Sam 2:13-15). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked (בָּשַׁל, bashal) the Passover sacrifices over the open fire.” The use of בָּשַׁל (bashal) with “fire” (אֵשׁ, ʾesh) suggests that the word could be used to speak of boiling or roasting.
  14. Deuteronomy 16:8 tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).
  15. Deuteronomy 16:9 tn Heb “the seven weeks.” The translation uses a pronoun to avoid redundancy in English.
  16. Deuteronomy 16:10 tn The Hebrew phrase חַג שָׁבֻעוֹת (khag shavuʿot) is otherwise known in the OT (Exod 23:16) as קָצִיר (qatsir, “harvest”) and in the NT as πεντηχοστή (pentēhchostē, “Pentecost”).
  17. Deuteronomy 16:10 tn Heb “the sufficiency of the offering of your hand.”
  18. Deuteronomy 16:10 tn Heb “the Lord your God.” See note on “he” in 16:1.
  19. Deuteronomy 16:11 tn Heb “the Lord your God.” See note on “he” in 16:1.
  20. Deuteronomy 16:11 tn Heb “gates.”
  21. Deuteronomy 16:11 sn The ger (גֵּר) “foreign resident” or “naturalized citizen,” (see Exod 12:19 and Deut 29:10-13) could make sacrifices (Lev 17:8; 22:18; Num 15:14) and participate in Israel’s religious festivals: Passover Exod 12:48; Day of Atonement Lev 16:29; Feast of Weeks Deut 16:10-14; Feast of Tabernacles Deut 31:12.
  22. Deuteronomy 16:13 tn The Hebrew phrase חַג הַסֻּכֹּת (khag hassukkot, “Feast of Shelters” or “Feast of Huts”) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is now preferable to the traditional “tabernacles” (KJV, ASV, NIV) in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term “shelters” (so NCV, TEV, CEV, NLT). This feast was a commemoration of the wanderings of the Israelites after they left Egypt, in which they dwelt in temporary shelters.
  23. Deuteronomy 16:13 tn Heb “when you gather in your threshing-floor and winepress.”
  24. Deuteronomy 16:14 tn Heb “in your gates.”
  25. Deuteronomy 16:15 tn Heb “the Lord.” See note on “he” in 16:1.
  26. Deuteronomy 16:15 tn Heb “the Lord your God.” See note on “he” in 16:1.
  27. Deuteronomy 16:15 tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”
  28. Deuteronomy 16:16 tn Heb “the Lord.” See note on “he” in 16:1.
  29. Deuteronomy 16:17 tn Heb “a man must give according to the gift of his hand.” This has been translated as second person for stylistic reasons, in keeping with the second half of the verse, which is second person rather than third.
  30. Deuteronomy 16:18 tn The Hebrew term וְשֹׁטְרִים (veshoterim), usually translated “officers” (KJV, NCV) or “officials” (NAB, NIV, NRSV, NLT), derives from the verb שֹׁטֵר (shoter, “to write”). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to “judges,” thus resulting in the phrase, “judges, that is, civil officers,” etc. Whoever the שֹׁטְרִים are, their task here consists of rendering judgments and administering justice.
  31. Deuteronomy 16:18 tn Heb “gates.”
  32. Deuteronomy 16:18 tn Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”
  33. Deuteronomy 16:19 tn Heb “twist, overturn”; NRSV “subverts the cause.”
  34. Deuteronomy 16:19 tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”
  35. Deuteronomy 16:20 tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).
  36. Deuteronomy 16:21 tn Heb “an Asherah, any tree.”sn Sacred Asherah pole. This refers to a tree (or wooden pole) dedicated to the worship of Asherah, wife/sister of El and goddess of fertility. See also Deut 7:5.
  37. Deuteronomy 16:22 sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.
Psalm 103

Psalm 103[a]

By David.

103 Praise the Lord, O my soul.
With all that is within me, praise[b] his holy name.
2 Praise the Lord, O my soul.
Do not forget all his kind deeds.[c]
3 He is the one who forgives all your sins,
who heals all your diseases,[d]
4 who delivers[e] your life from the Pit,[f]
who crowns you with his loyal love and compassion,
5 who satisfies your life with good things,[g]
so your youth is renewed like an eagle’s.[h]
6 The Lord does what is fair,
and executes justice for all the oppressed.[i]
7 The Lord revealed his faithful acts[j] to Moses,
his deeds to the Israelites.
8 The Lord is compassionate and merciful;
he is patient[k] and demonstrates great loyal love.[l]
9 He does not always accuse,
and does not stay angry.[m]
10 He does not deal with us as our sins deserve;[n]
he does not repay us as our misdeeds deserve.[o]
11 For as the skies are high above the earth,
so his loyal love towers[p] over his faithful followers.[q]
12 As far as the eastern horizon[r] is from the west,[s]
so he removes the guilt of our rebellious actions[t] from us.
13 As a father has compassion on his children,[u]
so the Lord has compassion on his faithful followers.[v]
14 For he knows what we are made of;[w]
he realizes[x] we are made of clay.[y]
15 A person’s life is like grass.[z]
Like a flower in the field it flourishes,
16 but when the hot wind[aa] blows, it disappears,
and one can no longer even spot the place where it once grew.
17 But the Lord continually shows loyal love to his faithful followers,[ab]
and is faithful to their descendants,[ac]
18 to those who keep his covenant,
who are careful to obey his commands.[ad]
19 The Lord has established his throne in heaven;
his kingdom extends over everything.[ae]
20 Praise the Lord, you angels of his,
you powerful warriors who carry out his decrees
and obey his orders.[af]
21 Praise the Lord, all you warriors of his,[ag]
you servants of his who carry out his desires.[ah]
22 Praise the Lord, all that he has made,[ai]
in all the regions[aj] of his kingdom.
Praise the Lord, O my soul.

Footnotes

  1. Psalm 103:1 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
  2. Psalm 103:1 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
  3. Psalm 103:2 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).
  4. Psalm 103:3 tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).
  5. Psalm 103:4 tn Or “redeems.”
  6. Psalm 103:4 tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24 HT [55:23 ET]).
  7. Psalm 103:5 tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (ʿedyekh, “your ornaments”) to עֹדֵכִי (ʿodekhi, “your duration; your continuance”), that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).
  8. Psalm 103:5 sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.
  9. Psalm 103:6 tn Heb “the Lord does fairness, and [acts of] justice for all the oppressed.”
  10. Psalm 103:7 tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17).
  11. Psalm 103:8 tn Heb “slow to anger” (see Ps 86:15).
  12. Psalm 103:8 tn Heb “and great of loyal love” (see Ps 86:15).
  13. Psalm 103:9 tn The Hebrew verb נָטַר (natar) is usually taken to mean “to keep; to guard,” with “anger” being understood by ellipsis. The idiom “to guard anger” is then understood to mean “to remain angry” (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning “to be angry” (see HALOT 695 s.v. נטר).
  14. Psalm 103:10 tn Heb “not according to our sins does he do to us.”
  15. Psalm 103:10 tn Heb “and not according to our misdeeds does he repay us.”
  16. Psalm 103:11 tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.
  17. Psalm 103:11 tn Heb “those who fear him.”
  18. Psalm 103:12 tn Heb “sunrise.”
  19. Psalm 103:12 tn Or “sunset.”
  20. Psalm 103:12 tn The Hebrew term פֶּשַׁע (peshaʿ, rebellious act”) is here used metonymically for the guilt such actions produce.
  21. Psalm 103:13 tn Or “sons,” but the Hebrew term sometimes refers to children in general.
  22. Psalm 103:13 tn Heb “those who fear him.”
  23. Psalm 103:14 tn Heb “our form.”
  24. Psalm 103:14 tn Heb “remembers.”
  25. Psalm 103:14 tn Heb “we [are] clay.”
  26. Psalm 103:15 tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (ʾenosh) is used here generically of human beings. What is said is true of all mankind.
  27. Psalm 103:16 tn Heb “[the] wind.” The word “hot” is supplied in the translation for clarification.
  28. Psalm 103:17 tn Heb “but the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.”
  29. Psalm 103:17 tn Heb “and his righteousness to sons of sons.”
  30. Psalm 103:18 tn Heb “to those who remember his precepts to do them.”
  31. Psalm 103:19 tn Heb “his kingdom rules over all.”
  32. Psalm 103:20 tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”
  33. Psalm 103:21 tn Heb “all his hosts.”
  34. Psalm 103:21 tn Heb “his attendants, doers of his desire.”
  35. Psalm 103:22 tn Heb “all his works,” which includes mankind.
  36. Psalm 103:22 tn Heb “places.”
Isaiah 43

The Lord Will Rescue His People

43 Now, this is what the Lord says,
the one who created you, O Jacob,
and formed you, O Israel:
“Don’t be afraid, for I will protect[a] you.
I call you by name, you are mine.
2 When you pass through the waters, I am with you;
when you pass[b] through the streams, they will not overwhelm you.
When you walk through the fire, you will not be burned;
the flames will not harm[c] you.
3 For I am the Lord your God,
the Holy One of Israel,[d] your deliverer.
I have handed over Egypt as a ransom price,
Ethiopia and Seba[e] in place of you.
4 Since you are precious and special in my sight,[f]
and I love you,
I will hand over people in place of you,
nations in place of your life.
5 Don’t be afraid, for I am with you.
From the east I will bring your descendants;
from the west I will gather you.
6 I will say to the north, ‘Hand them over!’
and to the south, ‘Don’t hold any back!’
Bring my sons from distant lands,
and my daughters from the remote regions of the earth,
7 everyone who belongs to me,[g]
whom I created for my glory,
whom I formed—yes, whom I made.

The Lord Declares His Sovereignty

8 Bring out the people who are blind, even though they have eyes,
those who are deaf, even though they have ears!
9 All nations gather together,
the peoples assemble.
Who among them announced this?
Who predicted earlier events for us?[h]
Let them produce their witnesses to testify they were right;
let them listen and affirm, “It is true.”
10 You are my witnesses,” says the Lord,
“my servant whom I have chosen,
so that you may consider[i] and believe in me,
and understand that I am he.
No god was formed before me,
and none will outlive me.[j]
11 I, I am the Lord,
and there is no deliverer besides me.
12 I decreed and delivered and proclaimed,
and there was no other god among you.
You are my witnesses,” says the Lord, “that I am God.
13 From this day forward I am he;
no one can deliver from my power;[k]
I will act, and who can prevent it?”

The Lord Will Do Something New

14 This is what the Lord says,
your Protector,[l] the Holy One of Israel:[m]
“For your sake I send to Babylon
and make them all fugitives,[n]
turning the Babylonians’ joyful shouts into mourning songs.[o]
15 I am the Lord, your Holy One,[p]
the one who created Israel, your king.”
16 This is what the Lord says,
the one who made a road through the sea,
a pathway through the surging waters,
17 the one who led chariots and horses to destruction,[q]
together with a mighty army.
They fell down,[r] never to rise again;
they were extinguished, put out like a burning wick:
18 “Don’t remember these earlier events;[s]
don’t recall these former events.

19 Look, I am about to do something new.
Now it begins to happen![t] Do you not recognize[u] it?
Yes, I will make a road in the wilderness
and paths[v] in the wastelands.
20 The wild animals[w] honor me,
the jackals and ostriches,
because I put water in the wilderness
and streams in the wastelands,
to quench the thirst of my chosen people,
21 the people whom I formed for myself,
so they might praise me.[x]

The Lord Rebukes His People

22 “But you did not call for me, O Jacob;
you did not long[y] for me, O Israel.
23 You did not bring me lambs for your burnt offerings;
you did not honor me with your sacrifices.
I did not burden you with offerings;
I did not make you weary by demanding[z] incense.
24 You did not buy me aromatic reeds;[aa]
you did not present to me[ab] the fat of your sacrifices.
Yet you burdened me with your sins;
you made me weary with your evil deeds.[ac]
25 I, I am the one who blots out your rebellious deeds for my sake;
your sins I do not remember.
26 Remind me of what happened. Let’s debate!
You, prove to me that you are right![ad]
27 The father of your nation[ae] sinned;
your spokesmen[af] rebelled against me.
28 So I defiled your holy princes,
and handed Jacob over to destruction,
and subjected[ag] Israel to humiliating abuse.

Footnotes

  1. Isaiah 43:1 tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”
  2. Isaiah 43:2 tn The verb is understood by ellipsis (note the preceding line).
  3. Isaiah 43:2 tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”
  4. Isaiah 43:3 sn See the note on the phrase “the Holy One of Israel” in 1:4.
  5. Isaiah 43:3 sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.
  6. Isaiah 43:4 tn Heb “Since you are precious in my eyes and you are honored.”
  7. Isaiah 43:7 tn Heb “everyone who is called by my name” (so NASB, NIV, NRSV).
  8. Isaiah 43:9 tn Heb “and the former things he was causing us to hear?”
  9. Isaiah 43:10 tn Or “know” (KJV, NAB, NASB, NIV, NRSV).
  10. Isaiah 43:10 tn Heb “and after me, there will not be”; NASB “there will be none after Me.”
  11. Isaiah 43:13 tn Heb “hand” (so KJV, NASB, NIV, NRSV); NLT “No one can oppose what I do.”
  12. Isaiah 43:14 tn Or “kinsman redeemer.” See the note at 41:14.
  13. Isaiah 43:14 sn See the note on the phrase “the Holy One of Israel” in 1:4.
  14. Isaiah 43:14 tn Heb “and I bring down [as] fugitives all of them.”
  15. Isaiah 43:14 tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.
  16. Isaiah 43:15 sn See the note on the phrase “the Holy One of Israel” in 1:4.
  17. Isaiah 43:17 tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.
  18. Isaiah 43:17 tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”
  19. Isaiah 43:18 tn Heb “the former things” (so KJV, NASB, NIV, NRSV); NLT “forget all that.”
  20. Isaiah 43:19 tn Heb “sprouts up”; NASB “will spring forth.”
  21. Isaiah 43:19 tn Or “know” (KJV, ASV); NASB “be aware of”; NAB, NIV, NRSV “perceive.”
  22. Isaiah 43:19 tn The Hebrew text has “streams,” probably under the influence of v. 20. The Qumran scroll 1QIsaa has נתיבות (“paths”).
  23. Isaiah 43:20 tn Heb “animals of the field.”
  24. Isaiah 43:21 tn Heb “[so] they might declare my praise.”
  25. Isaiah 43:22 tn Or “strive”; KJV, ASV, NRSV “been weary of me.”
  26. Isaiah 43:23 tn Heb “with.” The words “by demanding” are supplied in the translation for clarification.
  27. Isaiah 43:24 tn That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”
  28. Isaiah 43:24 tn Heb “you did not saturate me”; NASB “Neither have you filled Me.”
  29. Isaiah 43:24 sn In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14; Jer 6:20; Amos 4:4-5; 5:21-23). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.
  30. Isaiah 43:26 tn Heb “you, tell in order that you may be right”; NAB “prove your innocence.”
  31. Isaiah 43:27 tn Heb “your first father.” This could refer to Abraham (see 51:2), but elsewhere in Isaiah he does not appear in a negative light (see 29:22; 41:8; 63:16). A more likely candidate is Jacob/Israel, also referred to as the nation’s “father” elsewhere (see 58:14; 63:16).
  32. Isaiah 43:27 tn On the meaning of the term לִיץ (lits), see HALOT 590 s.v. מֵלִיץ. This may refer to the nation’s prophets, priests, and/or kings.
  33. Isaiah 43:28 tn The word “subjected” is supplied in the translation for stylistic reasons.
Revelation 13

The Two Beasts

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

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

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

11 Then[af] I saw another beast[ag] coming up from the earth. He[ah] had two horns like a lamb,[ai] but[aj] was speaking like a dragon. 12 He[ak] exercised all the ruling authority[al] of the first beast on his behalf,[am] and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13 He[an] performed momentous signs, even making fire come down from heaven to earth in front of people[ao] 14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told[ap] those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 15 The second beast[aq] was empowered[ar] to give life[as] to the image of the first beast[at] so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 16 He also caused[au] everyone (small and great, rich and poor, free and slave[av]) to obtain a mark on their right hand or on their forehead. 17 Thus no one was allowed to buy[aw] or sell things[ax] unless he bore[ay] the mark of the beast—that is, his name or his number.[az] 18 This calls for wisdom:[ba] Let the one who has insight calculate the beast’s number, for it is man’s number,[bb] and his number is 666.[bc]

Footnotes

  1. Revelation 13:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 13:1 tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, thērion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
  3. Revelation 13:1 tn For the translation of διάδημα (diadēma) as “diadem crown” see L&N 6.196.sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
  4. Revelation 13:1 tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 MK) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (P47 א C 1006 1841 2329 MA). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA28 puts the plural in brackets, indicating doubts as to its authenticity.sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
  5. Revelation 13:2 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
  6. Revelation 13:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  7. Revelation 13:2 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
  8. Revelation 13:2 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
  9. Revelation 13:3 tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  10. Revelation 13:3 tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (hōs esphagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.
  11. Revelation 13:3 tn The phrase τοῦ θανάτου (tou thanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.
  12. Revelation 13:3 tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65.—The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”
  13. Revelation 13:4 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  14. Revelation 13:4 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
  15. Revelation 13:5 tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
  16. Revelation 13:5 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
  17. Revelation 13:5 tn Grk “to it was granted.”
  18. Revelation 13:5 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  19. Revelation 13:6 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
  20. Revelation 13:6 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
  21. Revelation 13:6 tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai hēmisu kairou).
  22. Revelation 13:7 tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
  23. Revelation 13:7 tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (P47 A C 2053 MA sa). It is, however, found in P115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (MK) lat syph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of P115 (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edothē autō) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.
  24. Revelation 13:7 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  25. Revelation 13:7 tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  26. Revelation 13:8 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
  27. Revelation 13:8 tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.
  28. Revelation 13:8 tn Or “slaughtered”; traditionally, “slain.”
  29. Revelation 13:10 tc Many mss (C 051* 2351 MA) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be that of the initial text. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.
  30. Revelation 13:10 tn On ὧδε (hōde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
  31. Revelation 13:10 tn Or “perseverance.”
  32. Revelation 13:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  33. Revelation 13:11 sn This second beast is identified in Rev 16:13 as “the false prophet.”
  34. Revelation 13:11 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.
  35. Revelation 13:11 tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
  36. Revelation 13:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  37. Revelation 13:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  38. Revelation 13:12 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  39. Revelation 13:12 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
  40. Revelation 13:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  41. Revelation 13:13 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both men and women.
  42. Revelation 13:14 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).
  43. Revelation 13:15 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
  44. Revelation 13:15 tn Grk “it was given [permitted] to it [the second beast].”
  45. Revelation 13:15 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
  46. Revelation 13:15 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
  47. Revelation 13:16 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
  48. Revelation 13:16 tn See the note on the word “servants” in 1:1.
  49. Revelation 13:17 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (hina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
  50. Revelation 13:17 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
  51. Revelation 13:17 tn Grk “except the one who had.”
  52. Revelation 13:17 tn Grk “his name or the number of his name.”
  53. Revelation 13:18 tn Grk “Here is wisdom.”
  54. Revelation 13:18 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite—the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.” sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.
  55. Revelation 13:18 tc A few mss (P115 C, along with a few mss known to Irenaeus and two minuscule mss, 5 and 11, no longer extant), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.
New English Translation (NET)

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