Daniel 7:25

7:25 He will speak words against the Most High.

He will harass ¹  the holy ones of the Most High continually.

His intention ²  will be to change times established by law. ³ 

They will be delivered into his hand

For a time, times, ⁴  and half a time.

Daniel 11:36

11:36 “Then the king ⁵  will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of ⁶  wrath is completed, for what has been decreed must occur. ⁷ 

Daniel 11:1

11:1 And in the first year of Darius the Mede, I ⁸  stood to strengthen him and to provide protection for him.)

Daniel 1:20

1:20 In every matter of wisdom and ⁹  insight the king asked them about, he found them to be ten times ¹⁰  better than any of the magicians and astrologers that were in his entire empire.

Daniel 1:2

1:2 Now the Lord ¹¹  delivered ¹²  King Jehoiakim of Judah into his power, ¹³  along with some of the vessels ¹⁴  of the temple of God. ¹⁵  He brought them to the land of Babylonia ¹⁶  to the temple of his god ¹⁷  and put ¹⁸  the vessels in the treasury of his god.

Daniel 2:12

2:12 Because of this the king got furiously angry ¹⁹  and gave orders to destroy all the wise men of Babylon.

Jude 1:10

1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ²⁰ 

Revelation 13:1

The Two Beasts

13:1 Then ²¹  I saw a beast coming up out of the sea. It ²²  had ten horns and seven heads, and on its horns were ten diadem crowns, ²³  and on its heads a blasphemous name. ²⁴ 

Revelation 13:5-6

13:5 The beast ²⁵  was given a mouth speaking proud words ²⁶  and blasphemies, and he was permitted ²⁷  to exercise ruling authority ²⁸  for forty-two months. 13:6 So ²⁹  the beast ³⁰  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ³¹  that is, those who dwell in heaven.

Revelation 16:9

16:9 Thus ³²  people ³³  were scorched by the terrible heat, ³⁴  yet ³⁵  they blasphemed the name of God, who has ruling authority ³⁶  over these plagues, and they would not repent and give him glory.

Revelation 16:11

16:11 They blasphemed the God of heaven because of their sufferings ³⁷  and because of their sores, ³⁸  but nevertheless ³⁹  they still refused to repent ⁴⁰  of their deeds.

Revelation 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ⁴¹  each, fell from heaven ⁴²  on people, ⁴³  but they ⁴⁴  blasphemed God because of the plague of hail, since it ⁴⁵  was so horrendous. ⁴⁶ 

[7:25]  ¹ tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”

[7:25]  ² tn Aram “he will think.”

[7:25]  ³ tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

[7:25]  ⁴ sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”

[11:36]  ⁵ sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.

[11:36]  ⁶ tn The words “the time of” are added in the translation for clarification.

[11:36]  ⁷ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[11:1]  ⁸ sn The antecedent of the pronoun “I” is the angel, not Daniel. The traditional chapter division at this point, and the presence of a chronological note in the verse similar to ones used elsewhere in the book to position Daniel’s activities in relation to imperial affairs, sometimes lead to confusion on this matter.

[1:20]  ⁹ tc The MT lacks the conjunction, reading the first word in the phrase as a construct (“wisdom of insight”). While this reading is not impossible, it seems better to follow Theodotion, the Syriac, the Vulgate, and the Sahidic Coptic, all of which have the conjunction.

[1:20]  ¹⁰ tn Heb “hands.”

[1:2]  ¹¹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[1:2]  ¹² tn Heb “gave.”

[1:2]  ¹³ tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2.

[1:2]  ¹⁴ tn Or “utensils”; or “articles.”

[1:2]  ¹⁵ tn Heb “house of God.”

[1:2]  ¹⁶ sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (cf. Gen 10:10; 11:2; 14:1, 9; Josh 7:21; Isa 11:11; Zech 5:11).

[1:2]  ¹⁷ tn Or “gods” (NCV, NRSV, TEV; also later in this verse). The Hebrew term can be used as a numerical plural for many gods or as a plural of majesty for one particular god. Since Nebuchadnezzar was a polytheist, it is not clear if the reference here is to many gods or one particular deity. The plural of majesty, while normally used for Israel’s God, is occasionally used of foreign gods (cf. BDB 43 s.v. אֱלֹהִים 1, 2). See Judg 11:24 (of the Moabite god Chemosh); 1 Sam 5:7 (of the Philistine god Dagon); 1 Kgs 11:33 (of the Canaanite goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom); 2 Kgs 19:37 (of the Assyrian god Nisroch). Since gods normally had their own individual temples, Dan 1:2 probably refers to a particular deity, perhaps Marduk, the supreme god of Babylon, or Marduk’s son Nabu, after whom Nebuchadnezzar was named. The name Nebuchadnezzar means “Nabu has protected the son who will inherit” (HALOT 660 s.v. נְבוּכַדְרֶאצַּר). For a discussion of how temples functioned in Babylonian religion see H. Ringgren, Religions of the Ancient Near East, 77-81.

[1:2]  ¹⁸ tn Heb “brought.” Though the Hebrew verb “brought” is repeated in this verse, the translation uses “brought…put” for stylistic variation.

[2:12]  ¹⁹ tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).

[1:10]  ²⁰ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[13:1]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ²² 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, qhrion) 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.

[13:1]  ²³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ²⁴ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). 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. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:5]  ²⁵ 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]  ²⁶ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ²⁷ tn Grk “to it was granted.”

[13:5]  ²⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ³⁰ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ³¹ 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).

[16:9]  ³² tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ³³ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ³⁴ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ³⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ³⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:11]  ³⁷ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ³⁸ tn Or “ulcerated sores” (see 16:2).

[16:11]  ³⁹ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ⁴⁰ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:21]  ⁴¹ tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ⁴² tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

[16:21]  ⁴³ tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

[16:21]  ⁴⁴ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁴⁵ tn Grk “the plague of it.”

[16:21]  ⁴⁶ tn Grk “since the plague of it was exceedingly great.”