Genesis 10:1-32

The Table of Nations

10:1 This is the account ¹  of Noah’s sons Shem, Ham, and Japheth. Sons ²  were born ³  to them after the flood.

10:2 The sons of Japheth ⁴  were Gomer, ⁵  Magog, ⁶  Madai, ⁷  Javan, ⁸  Tubal, ⁹  Meshech, ¹⁰  and Tiras. ¹¹  10:3 The sons of Gomer were ¹²  Askenaz, ¹³  Riphath, ¹⁴  and Togarmah. ¹⁵  10:4 The sons of Javan were Elishah, ¹⁶  Tarshish, ¹⁷  the Kittim, ¹⁸  and the Dodanim. ¹⁹  10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.

10:6 The sons of Ham were Cush, ²⁰  Mizraim, ²¹  Put, ²²  and Canaan. ²³  10:7 The sons of Cush were Seba, ²⁴  Havilah, ²⁵  Sabtah, ²⁶  Raamah, ²⁷  and Sabteca. ²⁸  The sons of Raamah were Sheba ²⁹  and Dedan. ³⁰ 

10:8 Cush was the father of ³¹  Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter ³²  before the Lord. ³³  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions ³⁴  of his kingdom were Babel, ³⁵  Erech, ³⁶  Akkad, ³⁷  and Calneh ³⁸  in the land of Shinar. ³⁹  10:11 From that land he went ⁴⁰  to Assyria, ⁴¹  where he built Nineveh, ⁴²  Rehoboth-Ir, ⁴³  Calah, ⁴⁴  10:12 and Resen, which is between Nineveh and the great city Calah. ⁴⁵ 

10:13 Mizraim ⁴⁶  was the father of ⁴⁷  the Ludites, ⁴⁸  Anamites, ⁴⁹  Lehabites, ⁵⁰  Naphtuhites, ⁵¹  10:14 Pathrusites, ⁵²  Casluhites ⁵³  (from whom the Philistines came), ⁵⁴  and Caphtorites. ⁵⁵ 

10:15 Canaan was the father of ⁵⁶  Sidon his firstborn, ⁵⁷  Heth, ⁵⁸  10:16 the Jebusites, ⁵⁹  Amorites, ⁶⁰  Girgashites, ⁶¹  10:17 Hivites, ⁶²  Arkites, ⁶³  Sinites, ⁶⁴  10:18 Arvadites, ⁶⁵  Zemarites, ⁶⁶  and Hamathites. ⁶⁷  Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended ⁶⁸  from Sidon ⁶⁹  all the way to ⁷⁰  Gerar as far as Gaza, and all the way to ⁷¹  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.

10:21 And sons were also born ⁷²  to Shem (the older brother of Japheth), ⁷³  the father of all the sons of Eber.

10:22 The sons of Shem were Elam, ⁷⁴  Asshur, ⁷⁵  Arphaxad, ⁷⁶  Lud, ⁷⁷  and Aram. ⁷⁸  10:23 The sons of Aram were Uz, Hul, Gether, and Mash. ⁷⁹  10:24 Arphaxad was the father of ⁸⁰  Shelah, ⁸¹  and Shelah was the father of Eber. ⁸²  10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, ⁸³  and his brother’s name was Joktan. 10:26 Joktan was the father of ⁸⁴  Almodad, ⁸⁵  Sheleph, ⁸⁶  Hazarmaveth, ⁸⁷  Jerah, ⁸⁸  10:27 Hadoram, Uzal, ⁸⁹  Diklah, ⁹⁰  10:28 Obal, ⁹¹  Abimael, ⁹²  Sheba, ⁹³  10:29 Ophir, ⁹⁴  Havilah, ⁹⁵  and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to ⁹⁶  Sephar in the eastern hills. 10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ⁹⁷  over the earth after the flood.

Genesis 4:5

4:5 but with Cain and his offering he was not pleased. ⁹⁸  So Cain became very angry, ⁹⁹  and his expression was downcast. ¹⁰⁰ 

Isaiah 55:5-7

55:5 Look, you will summon nations ¹⁰¹  you did not previously know;

nations ¹⁰²  that did not previously know you will run to you,

because of the Lord your God,

the Holy One of Israel, ¹⁰³ 

for he bestows honor on you.

55:6 Seek the Lord while he makes himself available; ¹⁰⁴ 

call to him while he is nearby!

55:7 The wicked need to abandon their lifestyle ¹⁰⁵ 

and sinful people their plans. ¹⁰⁶ 

They should return ¹⁰⁷  to the Lord, and he will show mercy to them, ¹⁰⁸ 

and to their God, for he will freely forgive them. ¹⁰⁹ 

Isaiah 55:10-12

55:10 ¹¹⁰ The rain and snow fall from the sky

and do not return,

but instead water the earth

and make it produce and yield crops,

and provide seed for the planter and food for those who must eat.

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ¹¹¹ 

No, it is realized as I desire

and is fulfilled as I intend.” ¹¹² 

55:12 Indeed you will go out with joy;

you will be led along in peace;

the mountains and hills will give a joyful shout before you,

and all the trees in the field will clap their hands.

Daniel 9:24

9:24 “Seventy weeks ¹¹³  have been determined

concerning your people and your holy city

to put an end to ¹¹⁴  rebellion,

to bring sin ¹¹⁵  to completion, ¹¹⁶ 

to atone for iniquity,

to bring in perpetual ¹¹⁷  righteousness,

to seal up ¹¹⁸  the prophetic vision, ¹¹⁹ 

and to anoint a most holy place. ¹²⁰ 

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ¹²¹ 

As for the city and the sanctuary,

the people of the coming prince will destroy ¹²²  them.

But his end will come speedily ¹²³  like a flood. ¹²⁴ 

Until the end of the war that has been decreed

there will be destruction.

Zechariah 13:7

13:7 “Awake, sword, against my shepherd,

against the man who is my associate,”

says the Lord who rules over all.

Strike the shepherd that the flock may be scattered; ¹²⁵ 

I will turn my hand against the insignificant ones.

Matthew 26:28

26:28 for this is my blood, the blood ¹²⁶  of the covenant, ¹²⁷  that is poured out for many for the forgiveness of sins.

Romans 3:24-26

3:24 But they are justified ¹²⁸  freely by his grace through the redemption that is in Christ Jesus. 3:25 God publicly displayed ¹²⁹  him ¹³⁰  at his death ¹³¹  as the mercy seat ¹³²  accessible through faith. ¹³³  This was to demonstrate ¹³⁴  his righteousness, because God in his forbearance had passed over the sins previously committed. ¹³⁵  3:26 This was ¹³⁶  also to demonstrate ¹³⁷  his righteousness in the present time, so that he would be just ¹³⁸  and the justifier of the one who lives because of Jesus’ faithfulness. ¹³⁹ 

Romans 4:25

4:25 He ¹⁴⁰  was given over ¹⁴¹  because of our transgressions and was raised for the sake of ¹⁴²  our justification. ¹⁴³ 

Romans 8:3-4

8:3 For God achieved what the law could not do because ¹⁴⁴  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Romans 8:2

8:2 For the law of the life-giving Spirit ¹⁴⁵  in Christ Jesus has set you ¹⁴⁶  free from the law of sin and death.

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁴⁷  minds ¹⁴⁸  as expressed through ¹⁴⁹  your evil deeds,

Ephesians 5:2

5:2 and live ¹⁵⁰  in love, just as Christ also loved us ¹⁵¹  and gave himself for us, a sacrificial and fragrant offering ¹⁵²  to God.

Titus 2:14

2:14 He ¹⁵³  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹⁵⁴  who are eager to do good. ¹⁵⁵ 

Hebrews 7:26-27

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. 7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Hebrews 9:12

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ¹⁵⁶  eternal redemption.

Hebrews 9:15

9:15 And so he is the mediator ¹⁵⁷  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ¹⁵⁸  since he died ¹⁵⁹  to set them free from the violations committed under the first covenant.

Hebrews 9:26

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹⁶⁰  to those who eagerly await him he will appear a second time, not to bear sin ¹⁶¹  but to bring salvation. ¹⁶² 

Hebrews 10:4-10

10:4 For the blood of bulls and goats cannot take away sins. ¹⁶³  10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

10:6 “Whole burnt offerings and sin-offerings you took no delight in.

10:7 “Then I said, ‘Here I am: ¹⁶⁴  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ¹⁶⁵ 

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ¹⁶⁶  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ¹⁶⁷  He does away with ¹⁶⁸  the first to establish the second. 10:10 By his will ¹⁶⁹  we have been made holy through the offering of the body of Jesus Christ once for all.

Hebrews 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹⁷⁰ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹⁷¹  in various portions ¹⁷²  and in various ways ¹⁷³  to our ancestors ¹⁷⁴  through the prophets,

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁷⁵  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹⁷⁶ 

Hebrews 2:1-2

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away. 2:2 For if the message spoken through angels ¹⁷⁷  proved to be so firm that every violation ¹⁷⁸  or disobedience received its just penalty,

Hebrews 4:10

4:10 For the one who enters God’s ¹⁷⁹  rest has also rested from his works, just as God did from his own works.

Revelation 1:5

1:5 and from Jesus Christ – the faithful ¹⁸⁰  witness, ¹⁸¹  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 ¹⁸²  from our sins at the cost of ¹⁸³  his own blood

Revelation 5:9

5:9 They were singing a new song: ¹⁸⁴ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹⁸⁵ 

and at the cost of your own blood ¹⁸⁶  you have purchased ¹⁸⁷  for God

persons ¹⁸⁸  from every tribe, language, ¹⁸⁹  people, and nation.

Revelation 13:8

13:8 and all those who live on the earth will worship the beast, ¹⁹⁰  everyone whose name has not been written since the foundation of the world ¹⁹¹  in the book of life belonging to the Lamb who was killed. ¹⁹² 

[10:1]  ¹ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ² sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ³ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[10:2]  ⁴ sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.

[10:2]  ⁵ sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.

[10:2]  ⁶ sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.

[10:2]  ⁷ sn Madai was the ancestor of the Medes, who lived east of Assyria.

[10:2]  ⁸ sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.

[10:2]  ⁹ sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  ¹⁰ sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  ¹¹ sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.

[10:3]  ¹² sn The descendants of Gomer were all northern tribes of the Upper Euphrates.

[10:3]  ¹³ sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.

[10:3]  ¹⁴ sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.

[10:3]  ¹⁵ sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.

[10:4]  ¹⁶ sn The descendants of Elishah populated Cyprus.

[10:4]  ¹⁷ sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.

[10:4]  ¹⁸ sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.

[10:4]  ¹⁹ tc Most of the MT mss read “Dodanim” here, but 1 Chr 1:7 has “Rodanim,” perhaps referring to the island of Rhodes. But the Qere reading in 1 Chr 1:7 suggests “Dodanim.” Dodona is one of the most ancient and revered spots in ancient Greece.

[10:6]  ²⁰ sn The descendants of Cush settled in Nubia (Ethiopia).

[10:6]  ²¹ sn The descendants of Mizraim settled in Upper and Lower Egypt.

[10:6]  ²² sn The descendants of Put settled in Libya.

[10:6]  ²³ sn The descendants of Canaan lived in the region of Phoenicia (Palestine).

[10:7]  ²⁴ sn The descendants of Seba settled in Upper Egypt along the Nile.

[10:7]  ²⁵ sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.

[10:7]  ²⁶ sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.

[10:7]  ²⁷ sn The descendants of Raamah settled in southwest Arabia.

[10:7]  ²⁸ sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.

[10:7]  ²⁹ sn Sheba became the name of a kingdom in southwest Arabia.

[10:7]  ³⁰ sn The name Dedan is associated with àUla in northern Arabia.

[10:8]  ³¹ tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.

[10:9]  ³² tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

[10:9]  ³³ tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

[10:10]  ³⁴ tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.

[10:10]  ³⁵ tn Or “Babylon.”

[10:10]  ³⁶ sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.

[10:10]  ³⁷ sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.

[10:10]  ³⁸ tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).

[10:10]  ³⁹ sn Shinar is another name for Babylonia.

[10:11]  ⁴⁰ tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

[10:11]  ⁴¹ tn Heb “Asshur.”

[10:11]  ⁴² sn Nineveh was an ancient Assyrian city situated on the Tigris River.

[10:11]  ⁴³ sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

[10:11]  ⁴⁴ sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

[10:12]  ⁴⁵ tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”

[10:13]  ⁴⁶ sn Mizraim is the Hebrew name for Egypt (cf. NRSV).

[10:13]  ⁴⁷ tn Heb “fathered.”

[10:13]  ⁴⁸ sn The Ludites were African tribes west of the Nile Delta.

[10:13]  ⁴⁹ sn The Anamites lived in North Africa, west of Egypt, near Cyrene.

[10:13]  ⁵⁰ sn The Lehabites are identified with the Libyans.

[10:13]  ⁵¹ sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).

[10:14]  ⁵² sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.

[10:14]  ⁵³ sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.

[10:14]  ⁵⁴ tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.

[10:14]  ⁵⁵ sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.

[10:15]  ⁵⁶ tn Heb “fathered.”

[10:15]  ⁵⁷ sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.

[10:15]  ⁵⁸ tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.

[10:16]  ⁵⁹ sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.

[10:16]  ⁶⁰ sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.

[10:16]  ⁶¹ sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).

[10:17]  ⁶² sn The Hivites were Canaanite tribes of a Hurrian origin.

[10:17]  ⁶³ sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.

[10:17]  ⁶⁴ sn The Sinites lived in Sin, another town in Lebanon.

[10:18]  ⁶⁵ sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.

[10:18]  ⁶⁶ sn The Zemarites lived in the town Sumur, north of Arka.

[10:18]  ⁶⁷ sn The Hamathites lived in Hamath on the Orontes River.

[10:19]  ⁶⁸ tn Heb “were.”

[10:19]  ⁶⁹ map For location see Map1 A1; JP3 F3; JP4 F3.

[10:19]  ⁷⁰ tn Heb “as you go.”

[10:19]  ⁷¹ tn Heb “as you go.”

[10:21]  ⁷² tn Heb “And to Shem was born.”

[10:21]  ⁷³ tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.

[10:22]  ⁷⁴ sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.

[10:22]  ⁷⁵ sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.

[10:22]  ⁷⁶ sn The descendants of Arphaxad may have lived northeast of Nineveh.

[10:22]  ⁷⁷ sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.

[10:22]  ⁷⁸ sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.

[10:23]  ⁷⁹ tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”

[10:24]  ⁸⁰ tn Heb “fathered.”

[10:24]  ⁸¹ tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.

[10:24]  ⁸² sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).

[10:25]  ⁸³ tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.

[10:26]  ⁸⁴ tn Heb “fathered.”

[10:26]  ⁸⁵ sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.

[10:26]  ⁸⁶ sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.

[10:26]  ⁸⁷ sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.

[10:26]  ⁸⁸ sn The name Jerah means “moon.”

[10:27]  ⁸⁹ sn Uzal was the name of the old capital of Yemen.

[10:27]  ⁹⁰ sn The name Diklah means “date-palm.”

[10:28]  ⁹¹ sn Obal was a name used for several localities in Yemen.

[10:28]  ⁹² sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”

[10:28]  ⁹³ sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.

[10:29]  ⁹⁴ sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).

[10:29]  ⁹⁵ sn Havilah is listed with Ham in v. 7.

[10:30]  ⁹⁶ tn Heb “as you go.”

[10:32]  ⁹⁷ tn Or “separated.”

[4:5]  ⁹⁸ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ⁹⁹ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ¹⁰⁰ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[55:5]  ¹⁰¹ tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).

[55:5]  ¹⁰² tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.

[55:5]  ¹⁰³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[55:6]  ¹⁰⁴ tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.

[55:7]  ¹⁰⁵ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ¹⁰⁶ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ¹⁰⁷ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ¹⁰⁸ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ¹⁰⁹ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[55:10]  ¹¹⁰ tn This verse begins in the Hebrew text with כִּי כַּאֲשֶׁר (ki ka’asher, “for, just as”), which is completed by כֵּן (ken, “so, in the same way”) at the beginning of v. 11. For stylistic reasons, this lengthy sentence is divided up into separate sentences in the translation.

[55:11]  ¹¹¹ tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

[55:11]  ¹¹² tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[9:24]  ¹¹³ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ¹¹⁴ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ¹¹⁵ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹¹⁶ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ¹¹⁷ tn Or “everlasting.”

[9:24]  ¹¹⁸ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ¹¹⁹ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹²⁰ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[9:26]  ¹²¹ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ¹²² tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ¹²³ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ¹²⁴ sn Flood here is a metaphor for sudden destruction.

[13:7]  ¹²⁵ sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively).

[26:28]  ¹²⁶ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ¹²⁷ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[3:24]  ¹²⁸ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹²⁹ tn Or “purposed, intended.”

[3:25]  ¹³⁰ tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹³¹ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ¹³² tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ¹³³ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ¹³⁴ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ¹³⁵ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[3:26]  ¹³⁶ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ¹³⁷ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ¹³⁸ tn Or “righteous.”

[3:26]  ¹³⁹ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[4:25]  ¹⁴⁰ tn Grk “who,” referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:25]  ¹⁴¹ tn Or “handed over.”

[4:25]  ¹⁴² tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.

[4:25]  ¹⁴³ sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.

[8:3]  ¹⁴⁴ tn Grk “in that.”

[8:2]  ¹⁴⁵ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁴⁶ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:21]  ¹⁴⁷ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁴⁸ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ¹⁴⁹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[5:2]  ¹⁵⁰ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ¹⁵¹ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ¹⁵² tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[2:14]  ¹⁵³ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ¹⁵⁴ tn Or “a people who are his very own.”

[2:14]  ¹⁵⁵ tn Grk “for good works.”

[9:12]  ¹⁵⁶ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:15]  ¹⁵⁷ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ¹⁵⁸ tn Grk “the promise of the eternal inheritance.”

[9:15]  ¹⁵⁹ tn Grk “a death having occurred.”

[9:28]  ¹⁶⁰ sn An allusion to Isa 53:12.

[9:28]  ¹⁶¹ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ¹⁶² tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[10:4]  ¹⁶³ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[10:7]  ¹⁶⁴ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ¹⁶⁵ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:8]  ¹⁶⁶ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ¹⁶⁷ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ¹⁶⁸ tn Or “abolishes.”

[10:10]  ¹⁶⁹ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:1]  ¹⁷⁰ tn Grk “those who approach.”

[1:1]  ¹⁷¹ tn Or “spoke formerly.”

[1:1]  ¹⁷² tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ¹⁷³ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ¹⁷⁴ tn Grk “to the fathers.”

[3:1]  ¹⁷⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹⁷⁶ tn Grk “of our confession.”

[2:2]  ¹⁷⁷ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ¹⁷⁸ tn Grk “through angels became valid and every violation.”

[4:10]  ¹⁷⁹ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[1:5]  ¹⁸⁰ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo 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.”

[1:5]  ¹⁸¹ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ¹⁸² tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K 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.

[1:5]  ¹⁸³ 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.

[5:9]  ¹⁸⁴ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ¹⁸⁵ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹⁸⁶ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ¹⁸⁷ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ¹⁸⁸ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ¹⁸⁹ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:8]  ¹⁹⁰ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ¹⁹¹ 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.

[13:8]  ¹⁹² tn Or “slaughtered”; traditionally, “slain.”