Revelation 10:11

10:11 Then ¹  they ²  told me: “You must prophesy again about many peoples, nations, ³  languages, and kings.”

Revelation 13:7

13:7 The beast ⁴  was permitted to go to war against the saints and conquer them. ⁵  He was given ruling authority ⁶  over every tribe, people, ⁷  language, and nation,

Daniel 4:1

4:1 (3:31) ⁸  “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! ⁹ 

Daniel 6:25-26

6:25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity! ¹⁰  6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ¹¹ 

Ephesians 3:9

3:9 and to enlighten ¹²  everyone about God’s secret plan ¹³  – a secret that has been hidden for ages ¹⁴  in God ¹⁵  who has created all things.

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

² tn The referent of “they” is not clear in the Greek text.

³ tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁴ 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.

⁵ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (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 edoqh autw) 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.

⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

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.

⁸ sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.

⁹ tn Aram “May your peace increase!”

¹⁰ tn Aram “May your peace be increased!”

¹¹ tn Aram “until the end.”

¹² tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

¹³ tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.

¹⁴ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

¹⁵ tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.