Acts 5:29

5:29 But Peter and the apostles replied, ¹  “We must obey ²  God rather than people. ³ 

Exodus 1:17

1:17 But ⁴  the midwives feared God and did not do what the king of Egypt had told them; they let the boys live. ⁵ 

Exodus 1:1

Blessing during Bondage in Egypt

1:1 ⁶ These ⁷  are the names ⁸  of the sons of Israel ⁹  who entered Egypt – each man with his household ¹⁰  entered with Jacob:

Exodus 12:30

12:30 Pharaoh got up ¹¹  in the night, ¹²  along with all his servants and all Egypt, and there was a great cry in Egypt, for there was no house ¹³  in which there was not someone dead.

Exodus 14:16

14:16 And as for you, ¹⁴  lift up your staff and extend your hand toward the sea and divide it, so that ¹⁵  the Israelites may go through the middle of the sea on dry ground.

Exodus 21:11

21:11 If he does not provide her with these three things, then she will go out free, without paying money. ¹⁶ 

Exodus 22:14

22:14 “If a man borrows an animal ¹⁷  from his neighbor, and it is hurt or dies when its owner was not with it, the man who borrowed it ¹⁸  will surely pay.

Exodus 22:2

22:2 “If a thief is caught ¹⁹  breaking in ²⁰  and is struck so that he dies, there will be no blood guilt for him. ²¹ 

Exodus 16:15

16:15 When ²²  the Israelites saw it, they said to one another, ²³  “What is it?” because they did not know what it was. ²⁴  Moses said to them, “It is the bread ²⁵  that the Lord has given you for food. ²⁶ 

Exodus 16:2

16:2 The entire company ²⁷  of Israelites murmured against Moses and Aaron in the desert.

Exodus 26:16-20

26:16 Each ²⁸  frame is to be fifteen feet long, and each frame is to be two feet three inches wide, 26:17 with two projections ²⁹  per frame parallel one to another. ³⁰  You are to make all the frames of the tabernacle in this way. 26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, ³¹  26:19 and you are to make forty silver bases to go under the twenty frames – two bases under the first frame for its two projections, and likewise ³²  two bases under the next frame for its two projections; 26:20 and for the second side of the tabernacle, the north side, twenty frames,

Daniel 3:18

3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Daniel 6:10

6:10 When Daniel realized ³³  that a written decree had been issued, he entered his home, where the windows ³⁴  in his upper room opened toward Jerusalem. ³⁵  Three ³⁶  times daily he was ³⁷  kneeling ³⁸  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Hosea 5:11

5:11 Ephraim will be oppressed, ³⁹  crushed ⁴⁰  under judgment, ⁴¹ 

because he was determined to pursue worthless idols. ⁴² 

Amos 7:16

7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach ⁴³  against the family of Isaac!’

Micah 6:16

6:16 You implement the regulations of Omri,

and all the practices of Ahab’s dynasty; ⁴⁴ 

you follow their policies. ⁴⁵ 

Therefore I will make you an appalling sight, ⁴⁶ 

the city’s ⁴⁷  inhabitants will be taunted derisively, ⁴⁸ 

and nations will mock all of you.” ⁴⁹ 

Matthew 22:21

22:21 They replied, ⁵⁰  “Caesar’s.” He said to them, ⁵¹  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁵² 

Hebrews 11:23

11:23 By faith, when Moses was born, his parents hid him ⁵³  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict.

Revelation 13:3-10

13:3 One of the beast’s ⁵⁴  heads appeared to have been killed, ⁵⁵  but the lethal wound had been healed. ⁵⁶  And the whole world followed ⁵⁷  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ⁵⁸  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ⁵⁹  13:5 The beast ⁶⁰  was given a mouth speaking proud words ⁶¹  and blasphemies, and he was permitted ⁶²  to exercise ruling authority ⁶³  for forty-two months. 13:6 So ⁶⁴  the beast ⁶⁵  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ⁶⁶  that is, those who dwell in heaven. 13:7 The beast ⁶⁷  was permitted to go to war against the saints and conquer them. ⁶⁸  He was given ruling authority ⁶⁹  over every tribe, people, ⁷⁰  language, and nation, 13:8 and all those who live on the earth will worship the beast, ⁷¹  everyone whose name has not been written since the foundation of the world ⁷²  in the book of life belonging to the Lamb who was killed. ⁷³  13:9 If anyone has an ear, he had better listen!

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ⁷⁴ 

then by the sword he must be killed.

This ⁷⁵  requires steadfast endurance ⁷⁶  and faith from the saints.

Revelation 14:9-12

14:9 A ⁷⁷  third angel ⁷⁸  followed the first two, ⁷⁹  declaring ⁸⁰  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person ⁸¹  will also drink of the wine of God’s anger ⁸²  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁸³  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ⁸⁴  torture will go up ⁸⁵  forever and ever, and those who worship the beast and his image will have ⁸⁶  no rest day or night, along with ⁸⁷  anyone who receives the mark of his name.” 14:12 This requires ⁸⁸  the steadfast endurance ⁸⁹  of the saints – those who obey ⁹⁰  God’s commandments and hold to ⁹¹  their faith in Jesus. ⁹² 

[5:29]  ¹ tn Grk “apostles answered and said.”

[5:29]  ² sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[1:17]  ⁴ tn Heb “and they [fem. pl.] feared”; the referent (the midwives) has been specified in the translation for clarity.

[1:17]  ⁵ tn The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys.

[1:1]  ⁶ sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section – Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God – “What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the Lord God, but calling for faith every step of the way. See also D. W. Wicke, “The Literary Structure of Exodus 1:2–2:10,” JSOT 24 (1982): 99-107.

[1:1]  ⁷ tn Heb “now these” or “and these.” The vav (ו) disjunctive marks a new beginning in the narrative begun in Genesis.

[1:1]  ⁸ sn The name of the book of Exodus in the Hebrew Bible is שְׁמוֹת (shÿmot), the word for “Names,” drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God’s promise.

[1:1]  ⁹ tn The expression בְּנֵי יִשְׂרָאֵל (bÿne yisra’el, “sons of Israel”) in most places refers to the nation as a whole and can be translated “Israelites,” although traditionally it has been rendered “the children of Israel” or “the sons of Israel.” Here it refers primarily to the individual sons of the patriarch Israel, for they are named. But the expression is probably also intended to indicate that they are the Israelites (cf. Gen 29:1, “eastern people,” or “easterners,” lit., “sons of the east”).

[1:1]  ¹⁰ tn Heb “a man and his house.” Since this serves to explain “the sons of Israel,” it has the distributive sense. So while the “sons of Israel” refers to the actual sons of the patriarch, the expression includes their families (cf. NIV, TEV, CEV, NLT).

[12:30]  ¹¹ tn Heb “arose,” the verb קוּם (qum) in this context certainly must describe a less ceremonial act. The entire country woke up in terror because of the deaths.

[12:30]  ¹² tn The noun is an adverbial accusative of time – “in the night” or “at night.”

[12:30]  ¹³ sn Or so it seemed. One need not push this description to complete literalness. The reference would be limited to houses that actually had firstborn people or animals. In a society in which households might include more than one generation of humans and animals, however, the presence of a firstborn human or animal would be the rule rather than the exception.

[14:16]  ¹⁴ tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

[14:16]  ¹⁵ tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

[21:11]  ¹⁶ sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.

[22:14]  ¹⁷ tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity.

[22:14]  ¹⁸ tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.

[22:2]  ¹⁹ tn Heb “found” (so KJV, ASV, NRSV).

[22:2]  ²⁰ tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” the walls of a house (usually made of mud bricks). The verb is used only a few times and has the meaning of dig in (as into houses) or row hard (as in Jonah 1:13).

[22:2]  ²¹ tn The text has “there is not to him bloods.” When the word “blood” is put in the plural, it refers to bloodshed, or the price of blood that is shed, i.e., blood guiltiness.

[16:15]  ²² tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.

[16:15]  ²³ tn Heb “a man to his brother.”

[16:15]  ²⁴ tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.

[16:15]  ²⁵ sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”

[16:15]  ²⁶ sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.

[16:2]  ²⁷ tn Or “community” or “assembly.”

[26:16]  ²⁸ tn Heb “the frame.”

[26:17]  ²⁹ sn Heb “hands,” the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus, 286).

[26:17]  ³⁰ tn Or “being joined each to the other.”

[26:18]  ³¹ tn Heb “on the south side southward.”

[26:19]  ³² tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

[6:10]  ³³ tn Aram “knew.”

[6:10]  ³⁴ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ³⁵ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ³⁶ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ³⁷ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ³⁸ tn Aram “kneeling on his knees” (so NASB).

[5:11]  ³⁹ tn The verb עָשַׁק (’ashaq, “to oppress”) may refer to (1) oppressing the poor and defenseless (BDB 798 s.v. עָשַׁק 1), or more likely to (2) oppression of one nation by another as the judgment of God (Deut 28:29, 33; 1 Chr 16:21; Pss 105:14; 119:121, 122; Isa 52:4; Jer 50:33; Hos 5:11; BDB 798 s.v. 2). The Qal passive participles עָשׁוּק (’ashuq, “oppressed”) and רְצוּץ (rÿtsuts, “crushed”) might refer to a present situation (so KJV, RSV, NASB, NIV, NRSV); however, the context suggests that they refer to a future situation (so NLT). When a participle is used in reference to the future, it often denotes an imminent future situation and may be rendered, “about to” (e.g., Gen 6:17; 15:14; 20:3; 37:30; 41:25; 49:29; Exod 9:17-18; Deut 28:31; 1 Sam 3:11; 1 Kgs 2:2; 20:22; 2 Kgs 7:2). For functions of the participle, see IBHS 627-28 §37.6f.

[5:11]  ⁴⁰ sn The term רְצוּץ (rÿtsuts, “crushed”) is a metaphor for weakness (e.g., 2 Kgs 18:21; Isa 36:6; 42:3) and oppression (e.g., Deut 28:33; 1 Sam 12:3, 4; Amos 4:1; Isa 58:6). Here it is used as a figure to describe the devastating effects of the Lord’s judgment.

[5:11]  ⁴¹ tn Heb “crushed of judgment” (רְצוּץ מִשְׁפָּט, rÿtsuts mishpat). The second term is a genitive of cause (“crushed because of judgment” or “crushed under judgment”) rather than respect (“crushed in judgment,” as in many English versions).

[5:11]  ⁴² tn The meaning of the Hebrew term translated “worthless idols” is uncertain; cf. KJV “the commandment”; NASB “man’s command”; NAB “filth”; NRSV “vanity.”

[7:16]  ⁴³ tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף).

[6:16]  ⁴⁴ tn Heb “the edicts of Omri are kept, and all the deeds of the house of Ahab.”

[6:16]  ⁴⁵ tn Heb “and you walk in their plans.”

[6:16]  ⁴⁶ tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.

[6:16]  ⁴⁷ tn Heb “her”; the referent (the city) has been specified in the translation for clarity.

[6:16]  ⁴⁸ tn Heb “[an object] of hissing,” which was a way of taunting someone.

[6:16]  ⁴⁹ tc The translation assumes an emendation of the MT’s עַמִּי (’ammi, “my people”) to עַמִּים (’ammim, “nations”).

[22:21]  ⁵⁰ tn Grk “they said to him.”

[22:21]  ⁵¹ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ⁵² sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[11:23]  ⁵³ tn Grk “Moses, when he was born, was hidden by his parents.”

[13:3]  ⁵⁴ 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.

[13:3]  ⁵⁵ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). 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.

[13:3]  ⁵⁶ tn The phrase τοῦ θανάτου (tou qanatou) 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.

[13:3]  ⁵⁷ 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).”

[13:4]  ⁵⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ⁵⁹ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[13:5]  ⁶⁰ 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.

[13:5]  ⁶¹ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ⁶² tn Grk “to it was granted.”

[13:5]  ⁶³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ⁶⁵ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ⁶⁶ 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 {hmisu kairou).

[13:7]  ⁶⁷ 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.

[13:7]  ⁶⁸ 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.

[13:7]  ⁶⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ⁷⁰ 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.

[13:8]  ⁷¹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁷² 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]  ⁷³ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ⁷⁴ tc Many mss (C 051* 2351 Ï^A pc) 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 original. 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.

[13:10]  ⁷⁵ tn On ὧδε (Jwde) 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.”

[13:10]  ⁷⁶ tn Or “perseverance.”

[14:9]  ⁷⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ⁷⁸ tn Grk “And another angel, a third.”

[14:9]  ⁷⁹ tn Grk “followed them.”

[14:9]  ⁸⁰ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ⁸¹ tn Grk “he himself.”

[14:10]  ⁸² tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ⁸³ tn Traditionally, “brimstone.”

[14:11]  ⁸⁴ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁸⁵ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁸⁶ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁸⁷ tn Grk “and.”

[14:12]  ⁸⁸ tn Grk “Here is.”

[14:12]  ⁸⁹ tn Or “the perseverance.”

[14:12]  ⁹⁰ tn Grk “who keep.”

[14:12]  ⁹¹ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁹² tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”