Ezekiel 17:5

17:5 He took one of the seedlings ¹  of the land,

placed it in a cultivated plot; ² 

a shoot by abundant water,

like a willow he planted it.

Ezekiel 17:8

17:8 In a good field, by abundant waters, it was planted

to grow branches, bear fruit, and become a beautiful vine.

Proverbs 14:28

14:28 A king’s glory is ³  the abundance of people,

but the lack of subjects ⁴  is the ruin ⁵  of a ruler.

Jeremiah 51:36

51:36 Therefore the Lord says,

“I will stand up for your cause.

I will pay the Babylonians back for what they have done to you. ⁶ 

I will dry up their sea.

I will make their springs run dry. ⁷ 

Revelation 17:1

The Great Prostitute and the Beast

17:1 Then ⁸  one of the seven angels who had the seven bowls came and spoke to me. ⁹  “Come,” he said, “I will show you the condemnation and punishment ¹⁰  of the great prostitute who sits on many waters,

Revelation 17:15

17:15 Then ¹¹  the angel ¹²  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ¹³  nations, and languages.

[17:5]  ¹ tn Heb “took of the seed of the land.” For the vine imagery, “seedling” is a better translation, though in its subsequent interpretation the “seed” refers to Zedekiah through its common application to offspring.

[17:5]  ² tn Heb “a field for seed.”

[14:28]  ³ tn The preposition serves as the beth essentiae – the glory is the abundant population, not in it.

[14:28]  ⁴ tn Heb “people.” Cf. NLT “a dwindling nation.”

[14:28]  ⁵ sn The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.

[51:36]  ⁶ tn Heb “I will avenge your vengeance [= I will take vengeance for you; the phrase involves a verb and a cognate accusative].” The meaning of the phrase has been spelled out in more readily understandable terms.

[51:36]  ⁷ tn Heb “I will dry up her [Babylon’s] sea and make her fountain dry.” “Their” has been substituted for “her” because “Babylonians” has been inserted in the previous clause and is easier to understand than the personification of Babylon = “her.”

[17:1]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁹ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ¹⁰ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[17:15]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ¹² tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ¹³ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.