Revelation 13:3-4

13:3 One of the beast’s ¹  heads appeared to have been killed, ²  but the lethal wound had been healed. ³  And the whole world followed ⁴  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ⁵  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ⁶ 

Revelation 13:11-12

13:11 Then ⁷  I saw another beast ⁸  coming up from the earth. He ⁹  had two horns like a lamb, ¹⁰  but ¹¹  was speaking like a dragon. 13:12 He ¹²  exercised all the ruling authority ¹³  of the first beast on his behalf, ¹⁴  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Revelation 13:15

13:15 The second beast ¹⁵  was empowered ¹⁶  to give life ¹⁷  to the image of the first beast ¹⁸  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Revelation 14:9

14:9 A ¹⁹  third angel ²⁰  followed the first two, ²¹  declaring ²²  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Revelation 14:11

14:11 And the smoke from their ²³  torture will go up ²⁴  forever and ever, and those who worship the beast and his image will have ²⁵  no rest day or night, along with ²⁶  anyone who receives the mark of his name.”

Revelation 15:2

15:2 Then ²⁷  I saw something like a sea of glass ²⁸  mixed with fire, and those who had conquered ²⁹  the beast and his image and the number of his name. They were standing ³⁰  by ³¹  the sea of glass, holding harps given to them by God. ³² 

Revelation 16:2

16:2 So ³³  the first angel ³⁴  went and poured out his bowl on the earth. Then ³⁵  ugly and painful sores ³⁶  appeared on the people ³⁷  who had the mark of the beast and who worshiped his image.

Revelation 19:20

19:20 Now ³⁸  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ³⁹  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ⁴⁰ 

Revelation 20:4

20:4 Then ⁴¹  I saw thrones and seated on them were those who had been given authority to judge. ⁴²  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ⁴³  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁴⁴  came to life ⁴⁵  and reigned with Christ for a thousand years.

Revelation 20:2

20:2 He ⁴⁶  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years.

Revelation 20:7

Satan’s Final Defeat

20:7 Now ⁴⁷  when the thousand years are finished, Satan will be released from his prison

Ezekiel 8:10

8:10 So I went in and looked. I noticed every figure ⁴⁸  of creeping thing and beast – detestable images ⁴⁹  – and every idol of the house of Israel, engraved on the wall all around. ⁵⁰ 

Ezekiel 16:17

16:17 You also took your beautiful jewelry, made of my gold and my silver I had given to you, and made for yourself male images and engaged in prostitution ⁵¹  with them.

Daniel 11:36

11:36 “Then the king ⁵²  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 ⁵³  wrath is completed, for what has been decreed must occur. ⁵⁴ 

Daniel 11:2

11:2 Now I will tell you the truth.

The Angel Gives a Message to Daniel

“Three ⁵⁵  more kings will arise for Persia. Then a fourth ⁵⁶  king will be unusually rich, ⁵⁷  more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against ⁵⁸  the kingdom of Greece.

Daniel 2:4

2:4 The wise men replied to the king: [What follows is in Aramaic ⁵⁹ ] “O king, live forever! Tell your servants the dream, and we will disclose its ⁶⁰  interpretation.”

[13:3]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ⁶ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[13:11]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁸ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ⁹ tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.

[13:11]  ¹⁰ tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.

[13:11]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ¹³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ¹⁴ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[13:15]  ¹⁵ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ¹⁶ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹⁷ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ¹⁸ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[14:9]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ²⁰ tn Grk “And another angel, a third.”

[14:9]  ²¹ tn Grk “followed them.”

[14:9]  ²² tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:11]  ²³ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “and.”

[15:2]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ²⁸ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ²⁹ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ³⁰ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ³¹ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ³² tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[16:2]  ³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ³⁴ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ³⁶ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ³⁷ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[19:20]  ³⁸ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ³⁹ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ⁴⁰ tn Traditionally, “brimstone.”

[20:4]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁴² tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ⁴³ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁴⁵ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[20:2]  ⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:7]  ⁴⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:10]  ⁴⁸ tn Or “pattern.”

[8:10]  ⁴⁹ tn Heb “detestable.” The word is often used to describe the figures of foreign gods.

[8:10]  ⁵⁰ sn These engravings were prohibited in the Mosaic law (Deut 4:16-18).

[16:17]  ⁵¹ tn Or perhaps “and worshiped them,” if the word “prostitution” is understood in a figurative rather than a literal sense (cf. CEV, NLT).

[11:36]  ⁵² 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]  ⁵³ tn The words “the time of” are added in the translation for clarification.

[11:36]  ⁵⁴ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[11:2]  ⁵⁵ sn Perhaps these three more kings are Cambyses (ca. 530-522 B.C.), Pseudo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522-486 B.C.).

[11:2]  ⁵⁶ sn This fourth king is Xerxes I (ca. 486-465 B.C.). The following reference to one of his chiefs apparently has in view Seleucus Nicator.

[11:2]  ⁵⁷ tn Heb “rich with great riches.”

[11:2]  ⁵⁸ tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.

[2:4]  ⁵⁹ sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.

[2:4]  ⁶⁰ tn Or “the.”