16:1 Then 8 I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” 9
19:11 Then 10 I saw heaven opened and here came 11 a white horse! The 12 one riding it was called “Faithful” and “True,” and with justice 13 he judges and goes to war. 19:12 His eyes are like a fiery 14 flame and there are many diadem crowns 15 on his head. He has 16 a name written 17 that no one knows except himself. 19:13 He is dressed in clothing dipped 18 in blood, and he is called 19 the Word of God.
29:6 Judgment will come from the Lord who commands armies, 20
accompanied by thunder, earthquake, and a loud noise,
by a strong gale, a windstorm, and a consuming flame of fire.
1:1 The following is a record of what Amos prophesied. 21 He 22 was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him 23 during the time of 24 King Uzziah of Judah and 25 King Jeroboam son of Joash of Israel, two years before the earthquake. 26
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
2 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
4 tn Grk “seven thousand names of men.”
5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
6 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
7 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
9 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
11 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
12 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.
13 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
14 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
15 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
16 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
17 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
18 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
19 tn Grk “the name of him is called.”
20 tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.
21 tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).
22 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
23 tn Heb “which he saw concerning Israel.”
24 tn Heb “in the days of.”
25 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
26 sn This refers to a well-known earthquake that occurred during the first half of the 8th century
27 tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.
28 sn Azal is a place otherwise unknown.
29 sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760
30 tn For the translation “rise up in arms” see L&N 55.2.
31 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
32 tc Most witnesses (C Θ 0102 Ë1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
33 sn See the note on the word centurion in Matt 8:5.
34 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.