Discovery BoxPsalms 89:38-47
Context89:38 But you have spurned 1 and rejected him;
you are angry with your chosen king. 2
89:39 You have repudiated 3 your covenant with your servant; 4
you have thrown his crown to the ground. 5
89:40 You have broken down all his 6 walls;
you have made his strongholds a heap of ruins.
89:41 All who pass by 7 have robbed him;
he has become an object of disdain to his neighbors.
89:42 You have allowed his adversaries to be victorious, 8
and all his enemies to rejoice.
89:43 You turn back 9 his sword from the adversary, 10
and have not sustained him in battle. 11
89:44 You have brought to an end his splendor, 12
and have knocked 13 his throne to the ground.
89:45 You have cut short his youth, 14
and have covered him with shame. (Selah)
89:46 How long, O Lord, will this last?
Will you remain hidden forever? 15
Will your anger continue to burn like fire?
89:47 Take note of my brief lifespan! 16
Why do you make all people so mortal? 17
Psalms 89:2
Context89:2 For I say, “Loyal love is permanently established; 18
in the skies you set up your faithfulness.” 19
Psalms 2:3-12
Context2:3 They say, 20 “Let’s tear off the shackles they’ve put on us! 21
Let’s free ourselves from 22 their ropes!”
2:4 The one enthroned 23 in heaven laughs in disgust; 24
the Lord taunts 25 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 26 saying, 27
2:6 “I myself 28 have installed 29 my king
on Zion, my holy hill.”
2:7 The king says, 30 “I will announce the Lord’s decree. He said to me: 31
‘You are my son! 32 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 33
the ends of the earth as your personal property.
2:9 You will break them 34 with an iron scepter; 35
you will smash them like a potter’s jar!’” 36
2:10 So now, you kings, do what is wise; 37
you rulers of the earth, submit to correction! 38
2:11 Serve 39 the Lord in fear!
Repent in terror! 40
Otherwise he 42 will be angry, 43
and you will die because of your behavior, 44
when his anger quickly ignites. 45
How blessed 46 are all who take shelter in him! 47
Psalms 2:1
Context2:1 Why 49 do the nations rebel? 50
Why 51 are the countries 52 devising 53 plots that will fail? 54
Psalms 4:1-3
ContextFor the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 56
Though I am hemmed in, you will lead me into a wide, open place. 57
Have mercy on me 58 and respond to 59 my prayer!
4:2 You men, 60 how long will you try to turn my honor into shame? 61
How long 62 will you love what is worthless 63
and search for what is deceptive? 64 (Selah)
4:3 Realize that 65 the Lord shows the godly special favor; 66
the Lord responds 67 when I cry out to him.
Psalms 4:2
Context4:2 You men, 68 how long will you try to turn my honor into shame? 69
How long 70 will you love what is worthless 71
and search for what is deceptive? 72 (Selah)
Psalms 3:1
ContextA psalm of David, written when he fled from his son Absalom. 74
3:1 Lord, how 75 numerous are my enemies!
Many attack me. 76
Revelation 11:2-19
Context11:2 But 77 do not measure the outer courtyard 78 of the temple; leave it out, 79 because it has been given to the Gentiles, 80 and they will trample on the holy city 81 for forty-two months. 11:3 And I will grant my two witnesses authority 82 to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) 83 11:5 If 84 anyone wants to harm them, fire comes out of their mouths 85 and completely consumes 86 their enemies. If 87 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 88 to close up the sky so that it does not rain during the time 89 they are prophesying. They 90 have power 91 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 92 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 93 them and kill them. 11:8 Their 94 corpses will lie in the street 95 of the great city that is symbolically 96 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 97 people, tribe, 98 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 99 11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But 100 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 101 those who were watching them. 11:12 Then 102 they 103 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 104 went up to heaven in a cloud while 105 their enemies stared at them. 11:13 Just then 106 a major earthquake took place and a tenth of the city collapsed; seven thousand people 107 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
11:14 The second woe has come and gone; 108 the third is coming quickly.
11:15 Then 109 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 110
and he will reign for ever and ever.”
11:16 Then 111 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 112 and worshiped God 11:17 with these words: 113
“We give you thanks, Lord God, the All-Powerful, 114
the one who is and who was,
because you have taken your great power
and begun to reign. 115
11:18 The 116 nations 117 were enraged,
but 118 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 119
the prophets, their reward,
as well as to the saints
and to those who revere 120 your name, both small and great,
and the time has come 121 to destroy those who destroy 122 the earth.”
11:19 Then 123 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 124 crashes of thunder, an earthquake, and a great hailstorm. 125
Revelation 12:13-17
Context12:13 Now 126 when the dragon realized 127 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 128 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 129 to the place God 130 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 131 12:15 Then 132 the serpent spouted water like a river out of his mouth after the woman in an attempt to 133 sweep her away by a flood, 12:16 but 134 the earth came to her rescue; 135 the ground opened up 136 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 137 the dragon became enraged at the woman and went away to make war on the rest of her children, 138 those who keep 139 God’s commandments and hold to 140 the testimony about Jesus. 141 (12:18) And the dragon 142 stood 143 on the sand 144 of the seashore. 145
[89:38] 1 tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
[89:38] 2 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).
[89:39] 3 tn The Hebrew verb appears only here and in Lam 2:7.
[89:39] 4 tn Heb “the covenant of your servant.”
[89:39] 5 tn Heb “you dishonor [or “desecrate”] on the ground his crown.”
[89:40] 5 tn The king here represents the land and cities over which he rules.
[89:41] 7 tn Heb “all the passersby on the road.”
[89:42] 9 tn Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:13; 118:16).
[89:43] 11 tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.
[89:43] 12 tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.
[89:43] 13 tn Heb “and you have not caused him to stand in the battle.”
[89:44] 13 tc The Hebrew text appears to read, “you have brought to an end from his splendor,” but the form מִטְּהָרוֹ (mittÿharo) should be slightly emended (the daghesh should be removed from the tet [ת]) and read simply “his splendor” (the initial mem [מ] is not the preposition, but a nominal prefix).
[89:44] 14 tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.
[89:45] 15 tn Heb “the days of his youth” (see as well Job 33:25).
[89:46] 17 tn Heb “How long, O
[89:47] 19 tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ’aniy, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).
[89:47] 20 tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).
[89:2] 22 sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).
[2:3] 23 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 24 tn Heb “their (i.e., the
[2:3] 25 tn Heb “throw off from us.”
[2:4] 25 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 26 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 27 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 27 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 28 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 29 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 30 tn Or perhaps “consecrated.”
[2:7] 31 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 32 tn Or “I will relate the decree. The
[2:7] 33 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[2:8] 33 sn I will give you the nations. The
[2:9] 35 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 36 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 37 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[2:10] 37 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 38 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 39 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 40 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 41 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 42 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 43 tn The implied subject of the verb is the
[2:12] 44 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 45 tn Or “burns.” The
[2:12] 46 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 47 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[2:1] 43 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 44 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 45 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 46 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 47 tn Or “peoples” (so many English versions).
[2:1] 48 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 49 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[4:1] 45 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
[4:1] 46 tn Heb “God of my righteousness.”
[4:1] 47 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[4:1] 48 tn Or “show me favor.”
[4:2] 47 tn Heb “sons of man.”
[4:2] 48 tn Heb “how long my honor to shame?”
[4:2] 49 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 51 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[4:3] 49 tn Heb “and know that.”
[4:3] 50 tn Heb “that the
[4:2] 51 tn Heb “sons of man.”
[4:2] 52 tn Heb “how long my honor to shame?”
[4:2] 53 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 55 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[3:1] 53 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 54 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 55 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 56 tn Heb “many rise up against me.”
[11:2] 55 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 56 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 57 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 58 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 59 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 57 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
[11:4] 59 sn This description is parenthetical in nature.
[11:5] 61 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 62 tn This is a collective singular in Greek.
[11:5] 63 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 65 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 65 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 66 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 67 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 68 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 69 tn Grk “spiritually.”
[11:9] 69 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 70 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:9] 71 tn Or “to be buried.”
[11:11] 71 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 72 tn Grk “fell upon.”
[11:12] 73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 74 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
[11:12] 75 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 76 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 75 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 76 tn Grk “seven thousand names of men.”
[11:14] 77 tn Grk “has passed.”
[11:15] 79 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 80 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 82 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[11:17] 84 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[11:17] 85 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 85 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 86 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 87 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 88 tn See the note on the word “servants” in 1:1.
[11:18] 90 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
[11:18] 91 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
[11:19] 87 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 88 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[11:19] 89 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
[12:13] 89 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 91 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 93 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 94 tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì47 א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.
[12:15] 93 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 94 tn Grk “so that he might make her swept away.”
[12:16] 95 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 96 tn Grk “the earth helped the woman.”
[12:16] 97 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 97 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 98 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 100 tn Grk “and having.”
[12:17] 101 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
[12:17] 102 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 103 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 104 tn Or “sandy beach” (L&N 1.64).
[12:17] 105 sn The standard critical texts of the Greek NT, NA27 and UBS4, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
