Job 15:16

15:16 how much less man, who is abominable and corrupt, ¹ 

who drinks in evil like water! ² 

Isaiah 56:11

56:11 The dogs have big appetites;

they are never full. ³ 

They are shepherds who have no understanding;

they all go their own way,

each one looking for monetary gain. ⁴ 

Isaiah 56:2

56:2 The people who do this will be blessed, ⁵ 

the people who commit themselves to obedience, ⁶ 

who observe the Sabbath and do not defile it,

who refrain from doing anything that is wrong. ⁷ 

Isaiah 2:12-14

2:12 Indeed, the Lord who commands armies has planned a day of judgment, ⁸ 

for ⁹  all the high and mighty,

for all who are proud – they will be humiliated;

2:13 for all the cedars of Lebanon,

that are so high and mighty,

for all the oaks of Bashan; ¹⁰ 

2:14 for all the tall mountains,

for all the high hills, ¹¹ 

Isaiah 2:22

2:22 Stop trusting in human beings,

whose life’s breath is in their nostrils.

For why should they be given special consideration?

Jude 1:11

1:11 Woe to them! For they have traveled down Cain’s path, ¹²  and because of greed ¹³  have abandoned themselves ¹⁴  to ¹⁵  Balaam’s error; hence, ¹⁶  they will certainly perish ¹⁷  in Korah’s rebellion.

Revelation 17:1-6

The Great Prostitute and the Beast

17:1 Then ¹⁸  one of the seven angels who had the seven bowls came and spoke to me. ¹⁹  “Come,” he said, “I will show you the condemnation and punishment ²⁰  of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” ²¹  17:3 So ²²  he carried me away in the Spirit ²³  to a wilderness, ²⁴  and there ²⁵  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now ²⁶  the woman was dressed in purple and scarlet clothing, ²⁷  and adorned with gold, ²⁸  precious stones, and pearls. She held ²⁹  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ³⁰  17:5 On ³¹  her forehead was written a name, a mystery: ³²  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ³³  I ³⁴  was greatly astounded ³⁵  when I saw her.

Revelation 18:3

18:3 For all the nations ³⁶  have fallen ³⁷  from

the wine of her immoral passion, ³⁸ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ³⁹ 

[15:16]  ¹ tn The two descriptions here used are “abominable,” meaning “disgusting” (a Niphal participle with the value of a Latin participle [see GKC 356-57 §116.e]), and “corrupt” (a Niphal participle which occurs only in Pss 14:3 and 53:4), always in a moral sense. On the significance of the first description, see P. Humbert, “Le substantif toáe„ba„ et le verbe táb dans l’Ancien Testament,” ZAW 72 [1960]: 217ff.). On the second word, G. R. Driver suggests from Arabic, “debauched with luxury, corrupt” (“Some Hebrew Words,” JTS 29 [1927/28]: 390-96).

[15:16]  ² sn Man commits evil with the same ease and facility as he drinks in water – freely and in large quantities.

[56:11]  ³ sn The phrase never full alludes to the greed of the leaders.

[56:11]  ⁴ tn Heb “for his gain from his end.”

[56:2]  ⁵ tn Heb “blessed is the man who does this.”

[56:2]  ⁶ tn Heb “the son of mankind who takes hold of it.”

[56:2]  ⁷ tn Heb and who keeps his hand from doing any evil.”

[2:12]  ⁸ tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”

[2:12]  ⁹ tn Or “against” (NAB, NASB, NRSV).

[2:13]  ¹⁰ sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure.

[2:14]  ¹¹ sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.

[1:11]  ¹² tn Or “they have gone the way of Cain.”

[1:11]  ¹³ tn Grk “for wages.”

[1:11]  ¹⁴ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ¹⁵ tn Or “in.”

[1:11]  ¹⁶ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ¹⁷ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

[17:1]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ¹⁹ 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]  ²⁰ 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.”

[17:2]  ²¹ tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.

[17:3]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ²³ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ²⁴ tn Or “desert.”

[17:3]  ²⁵ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:4]  ²⁶ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ²⁷ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ²⁸ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ²⁹ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ³⁰ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:5]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ³² tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).

[17:6]  ³³ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ³⁵ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[18:3]  ³⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ³⁷ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ³⁸ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ³⁹ tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.