Zechariah 1:10-11

1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about ¹  on the earth.” 1:11 The riders then agreed with the angel of the Lord, ²  who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.”

Psalms 68:17

68:17 God has countless chariots;

they number in the thousands. ³ 

The Lord comes from Sinai in holy splendor. ⁴ 

Psalms 104:3-4

104:3 and lays the beams of the upper rooms of his palace on the rain clouds. ⁵ 

He makes the clouds his chariot,

and travels along on the wings of the wind. ⁶ 

104:4 He makes the winds his messengers,

and the flaming fire his attendant. ⁷ 

Ezekiel 1:5-28

1:5 In the fire ⁸  were what looked like ⁹  four living beings. ¹⁰  In their appearance they had human form, ¹¹  1:6 but each had four faces and four wings. 1:7 Their legs were straight, but the soles of their feet were like calves’ feet. They gleamed ¹²  like polished bronze. 1:8 They had human hands ¹³  under their wings on their four sides. As for the faces and wings of the four of them, 1:9 their wings touched each other; they did not turn as they moved, but went straight ahead. ¹⁴ 

1:10 Their faces had this appearance: Each of the four had the face of a man, with the face of a lion on the right, the face of an ox on the left and also the face of an eagle. ¹⁵  1:11 Their wings were spread out above them; each had two wings touching the wings of one of the other beings on either side and two wings covering their bodies. 1:12 Each moved straight ahead ¹⁶  – wherever the spirit ¹⁷  would go, they would go, without turning as they went. 1:13 In the middle ¹⁸  of the living beings was something like ¹⁹  burning coals of fire ²⁰  or like torches. It moved back and forth among the living beings. It was bright, and lightning was flashing out of the fire. 1:14 The living beings moved backward and forward as quickly as flashes of lightning. ²¹ 

1:15 Then I looked, ²²  and I saw one wheel ²³  on the ground ²⁴  beside each of the four beings. 1:16 The appearance of the wheels and their construction ²⁵  was like gleaming jasper, ²⁶  and all four wheels looked alike. Their structure was like a wheel within a wheel. ²⁷  1:17 When they moved they would go in any of the four directions they faced without turning as they moved. 1:18 Their rims were high and awesome, ²⁸  and the rims of all four wheels were full of eyes all around.

1:19 When the living beings moved, the wheels beside them moved; when the living beings rose up from the ground, the wheels rose up too. 1:20 Wherever the spirit ²⁹  would go, they would go, ³⁰  and the wheels would rise up beside them because the spirit ³¹  of the living being was in the wheel. 1:21 When the living beings moved, the wheels moved, and when they stopped moving, the wheels stopped. ³²  When they rose up from the ground, the wheels rose up from the ground; the wheels rose up beside them because the spirit of the living being was in the wheel.

1:22 Over the heads of the living beings was something like a platform, ³³  glittering awesomely like ice, ³⁴  stretched out over their heads. 1:23 Under the platform their wings were stretched out, each toward the other. Each of the beings also had two wings covering ³⁵  its body. 1:24 When they moved, I heard the sound of their wings – it was like the sound of rushing waters, or the voice of the Almighty, ³⁶  or the tumult ³⁷  of an army. When they stood still, they lowered their wings.

1:25 Then there was a voice from above the platform over their heads when they stood still. ³⁸  1:26 Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man. 1:27 I saw an amber glow ³⁹  like a fire enclosed all around ⁴⁰  from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it, 1:28 like the appearance of a rainbow in the clouds after the rain. ⁴¹  This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw ⁴²  it, I threw myself face down, and I heard a voice speaking.

Ezekiel 10:9-19

10:9 As I watched, I noticed ⁴³  four wheels by the cherubim, one wheel beside each cherub; ⁴⁴  the wheels gleamed like jasper. ⁴⁵  10:10 As for their appearance, all four of them looked the same, something like a wheel within a wheel. ⁴⁶  10:11 When they ⁴⁷  moved, they would go in any of the four directions they faced without turning as they moved; in the direction the head would turn they would follow ⁴⁸  without turning as they moved, 10:12 along with their entire bodies, ⁴⁹  their backs, their hands, and their wings. The wheels of the four of them were full of eyes all around. 10:13 As for their wheels, they were called “the wheelwork” ⁵⁰  as I listened. 10:14 Each of the cherubim ⁵¹  had four faces: The first was the face of a cherub, ⁵²  the second that of a man, the third that of a lion, and the fourth that of an eagle.

10:15 The cherubim rose up; these were the living beings ⁵³  I saw at the Kebar River. 10:16 When the cherubim moved, the wheels moved beside them; when the cherubim spread ⁵⁴  their wings to rise from the ground, the wheels did not move from their side. 10:17 When the cherubim ⁵⁵  stood still, the wheels ⁵⁶  stood still, and when they rose up, the wheels ⁵⁷  rose up with them, for the spirit ⁵⁸  of the living beings ⁵⁹  was in the wheels. ⁶⁰ 

10:18 Then the glory of the Lord moved away from the threshold of the temple and stopped above the cherubim. 10:19 The cherubim spread ⁶¹  their wings, and they rose up from the earth ⁶²  while I watched (when they went the wheels went alongside them). They stopped at the entrance to the east gate of the Lord’s temple as the glory of the God of Israel hovered above them.

Ezekiel 11:22

11:22 Then the cherubim spread ⁶³  their wings with their wheels alongside them while the glory of the God of Israel hovered above them.

Hebrews 1:7

1:7 And he says ⁶⁴  of the angels, “He makes ⁶⁵  his angels spirits and his ministers a flame of fire,” ⁶⁶ 

Hebrews 1:14

1:14 Are they not all ministering spirits, sent out to serve those ⁶⁷  who will inherit salvation?

Revelation 14:6-13

Three Angels and Three Messages

14:6 Then ⁶⁸  I saw another ⁶⁹  angel flying directly overhead, ⁷⁰  and he had ⁷¹  an eternal gospel to proclaim ⁷²  to those who live ⁷³  on the earth – to every nation, tribe, ⁷⁴  language, and people. 14:7 He declared ⁷⁵  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

14:8 A ⁷⁶  second ⁷⁷  angel ⁷⁸  followed the first, ⁷⁹  declaring: ⁸⁰  “Fallen, fallen is Babylon the great city! ⁸¹  She made all the nations ⁸²  drink of the wine of her immoral passion.” ⁸³ 

14:9 A ⁸⁴  third angel ⁸⁵  followed the first two, ⁸⁶  declaring ⁸⁷  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person ⁸⁸  will also drink of the wine of God’s anger ⁸⁹  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁹⁰  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ⁹¹  torture will go up ⁹²  forever and ever, and those who worship the beast and his image will have ⁹³  no rest day or night, along with ⁹⁴  anyone who receives the mark of his name.” 14:12 This requires ⁹⁵  the steadfast endurance ⁹⁶  of the saints – those who obey ⁹⁷  God’s commandments and hold to ⁹⁸  their faith in Jesus. ⁹⁹ 

14:13 Then ¹⁰⁰  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ¹⁰¹  because their deeds will follow them.” ¹⁰² 

[1:10]  ¹ sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.”

[1:11]  ² sn The angel of the Lord is a special being who throughout the OT represents God himself and on occasion almost approaches divine hypostatization or incarnation (cf. Gen 18:2, 13, 17, 22; Exod 23:20-21; Josh 5:13-15; Judg 6:11-24; 13:2-20).

[68:17]  ³ tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”

[68:17]  ⁴ tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).

[104:3]  ⁵ tn Heb “one who lays the beams on water [in] his upper rooms.” The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 44-45.

[104:3]  ⁶ sn Verse 3 may depict the Lord riding a cherub, which is in turn propelled by the wind current. Another option is that the wind is personified as a cherub. See Ps 18:10 and the discussion of ancient Near Eastern parallels to the imagery in M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[104:4]  ⁷ tc Heb “and his attendants a flaming fire.” The lack of agreement between the singular “fire” and plural “attendants” has prompted various emendations. Some read “fire and flame.” The present translation assumes an emendation to “his attendant” (יו in the Hebrew text being virtually dittographic).

[1:5]  ⁸ tc Heb “from its midst” (מִתּוֹכָהּ, mitokhah). The LXX reads ἐν τῷ μέσῳ (en tw mesw, “in the midst of it”). The LXX also reads ἐν for מִתּוֹךְ (mitokh) in v. 4. The translator of the LXX of Ezekiel either read בְּתוֹךְ (bÿtokh, “within”) in his Hebrew exemplar or could not imagine how מִתּוֹךְ could make sense and so chose to use ἐν. The Hebrew would be understood by adding “from its midst emerged the forms of four living beings.”

[1:5]  ⁹ tn Heb “form, figure, appearance.”

[1:5]  ¹⁰ tn The Hebrew term is feminine plural yet thirty-three of the forty-five pronominal suffixes and verbal references which refer to the living beings in the chapter are masculine plural. The grammatical vacillation between masculine and feminine plurals suggests the difficulty Ezekiel had in penning these words as he was overcome by the vision of God. In ancient Near Eastern sculpture very similar images of part-human, part-animal creatures serve as throne and sky bearers. For a discussion of ancient Near Eastern parallels, see L. C. Allen, Ezekiel (WBC), 1:26-31. Ezekiel’s vision is an example of contextualization, where God accommodates his self-revelation to cultural expectations and norms.

[1:5]  ¹¹ sn They had human form may mean they stood erect.

[1:7]  ¹² sn The Hebrew verb translated gleamed occurs only here in the OT.

[1:8]  ¹³ tc The MT reads “his hand” while many Hebrew mss as well as the Qere read “hands of.” Two similar Hebrew letters, vav and yod, have been confused.

[1:9]  ¹⁴ tn Heb “They each went in the direction of one of his faces.”

[1:10]  ¹⁵ tc The MT has an additional word at the beginning of v. 11, וּפְנֵיהֶם (ufÿnehem, “and their faces”), which is missing from the LXX. As the rest of the verse only applies to wings, “their faces” would have to somehow be understood in the previous clause. But this would be very awkward and is doubly problematic since “their faces” are already introduced as the topic at the beginning of v. 10. The Hebrew scribe appears to have copied the phrase “and their faces and their wings” from v. 8, where it introduces the content of 9-11. Only “and (as for) their wings” belongs here.

[1:12]  ¹⁶ tn See the note on “straight ahead” in v. 9.

[1:12]  ¹⁷ tn Or “wind.”

[1:13]  ¹⁸ tc The MT reads “and the form of the creatures” (וּדְמוּת הַחַיּוֹת, udÿmut hakhayyot). The LXX reads “and in the midst of the creatures,” suggesting an underlying Hebrew text of וּמִתּוֹךְ הַחַיּוֹת (umittokh hakhayyot). The subsequent description of something moving among the creatures supports the LXX.

[1:13]  ¹⁹ tc The MT reads “and the form of the creatures – their appearance was like burning coals of fire.” The LXX reads “in the midst of the creatures was a sight like burning coals of fire.” The MT may have adjusted “appearance” to “their appearance” to fit their reading of the beginning of the verse (see the tc note on “in the middle”). See M. Greenberg, Ezekiel (AB), 1:46.

[1:13]  ²⁰ sn Burning coals of fire are also a part of David’s poetic description of God’s appearance (see 2 Sam 22:9, 13; Ps 18:8).

[1:14]  ²¹ tc The LXX omits v. 14 and may well be correct. The verse may be a later explanatory gloss of the end of v. 13 which was copied into the main text. See M. Greenberg, Ezekiel (AB), 1:46.

[1:15]  ²² tc The MT adds “at the living beings” which is absent from the LXX.

[1:15]  ²³ sn Another vision which includes wheels on thrones occurs in Dan 7:9. Ezek 10 contains a vision similar to this one.

[1:15]  ²⁴ tn The Hebrew word may be translated either “earth” or “ground” in this context.

[1:16]  ²⁵ tc This word is omitted from the LXX.

[1:16]  ²⁶ tn Heb “Tarshish stone.” The meaning of this term is uncertain. The term has also been translated “topaz” (NEB); “beryl” (KJV, NASB, NRSV); or “chrysolite” (RSV, NIV).

[1:16]  ²⁷ tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. 17 favors the latter idea.

[1:18]  ²⁸ tc The MT reads וְיִרְאָה לָהֶם (vÿyir’ah lahem, “and fear belonged to them”). In a similar vision in 10:12 the wheels are described as having spokes (יִדֵיהֶם, yideyhem). That parallel would suggest יָדוֹת (yadot) here (written יָדֹת without the mater). By positing both a ד/ר (dalet/resh) confusion and a ת/ה (hey/khet) confusion the form was read as וְיָרֵה (vÿyareh) and was then misunderstood and subsequently written as וְיִרְאָה (vÿyir’ah) in the MT. The reading וְיִרְאָה does not seem to fit the context well, though in English it can be made to sound as if it does. See W. H. Brownlee, Ezekiel 1-19 (WBC), 8-9. The LXX reads καὶ εἶδον αὐτά (kai eidon auta, “and I saw”), which assumes וָאֵרֶא (va’ere’). The existing consonants of the MT may also be read as “it was visible to them.”

[1:20]  ²⁹ tn Or “wind”; the same Hebrew word can be translated as either “wind” or “spirit” depending on the context.

[1:20]  ³⁰ tc The MT adds the additional phrase “the spirit would go,” which seems unduly redundant here and may be dittographic.

[1:20]  ³¹ tn Or “wind.” The Hebrew is difficult since the text presents four creatures and then talks about “the spirit” (singular) of “the living being” (singular). According to M. Greenberg (Ezekiel [AB], 1:45) the Targum interprets this as “will.” Greenberg views this as the spirit of the one enthroned above the creatures, but one would not expect the article when the one enthroned has not yet been introduced.

[1:21]  ³² tc The LXX reads “when it went, they went; when it stood, they stood.”

[1:22]  ³³ tn Or “like a dome” (NCV, NRSV, TEV).

[1:22]  ³⁴ tn Or “like crystal” (NRSV, NLT).

[1:23]  ³⁵ tc Heb “each had two wings covering and each had two wings covering,” a case of dittography. On the analogy of v. 11 and the support of the LXX, which reads the same for v. 11 and this verse, one should perhaps read “each had two wings touching another being and each had two wings covering.”

[1:24]  ³⁶ tn Heb “Shaddai” (probably meaning “one of the mountain”), a title that depicts God as the sovereign ruler of the world who dispenses justice. The Old Greek translation omitted the phrase “voice of the Almighty.”

[1:24]  ³⁷ tn The only other occurrence of the Hebrew word translated “tumult” is in Jer 11:16. It indicates a noise like that of the turmoil of a military camp or the sound of an army on the march.

[1:25]  ³⁸ tc The MT continues “when they stood still they lowered their wings,” an apparent dittography from the end of v. 24. The LXX commits haplography by homoioteleuton, leaving out vv. 25b and 26a by skipping from רֹאשָׁם (rosham) in v. 25 to רֹאשָׁם in v. 26.

[1:27]  ³⁹ tn See Ezek 1:4.

[1:27]  ⁴⁰ tc The LXX lacks this phrase. Its absence from the LXX may be explained as a case of haplography resulting from homoioteleuton, skipping from כְּמַרְאֵה (kÿmar’eh) to מִמַּרְאֵה (mimmar’eh). On the other hand, the LXX presents a much more balanced verse structure when it is recognized that the final words of this verse belong in the next sentence.

[1:28]  ⁴¹ sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.

[1:28]  ⁴² tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.

[10:9]  ⁴³ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[10:9]  ⁴⁴ tn The MT repeats this phrase, a clear case of dittography.

[10:9]  ⁴⁵ tn Heb “Tarshish stone.” The meaning is uncertain. The term has also been translated “topaz” (NEB), “beryl” (KJV, NASB, NRSV), and “chrysolite” (RSV, NIV).

[10:10]  ⁴⁶ tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). See also 1:16.

[10:11]  ⁴⁷ sn That is, the cherubim.

[10:11]  ⁴⁸ tn Many interpreters assume that the human face of each cherub was the one that looked forward.

[10:12]  ⁴⁹ tc The phrase “along with their entire bodies” is absent from the LXX and may be a gloss explaining the following words.

[10:13]  ⁵⁰ tn Or “the whirling wheels.”

[10:14]  ⁵¹ tn Heb “each one”; the referent (the cherubim) has been specified in the translation for clarity.

[10:14]  ⁵² sn The living creature described here is thus slightly different from the one described in Ezek 1:10, where a bull’s face appeared instead of a cherub’s. Note that some English versions harmonize the two descriptions and read the same here as in 1:10 (cf. NAB, NLT “an ox”; TEV, CEV “a bull”). This may be justified based on v. 22, which states the creatures’ appearance was the same.

[10:15]  ⁵³ tn Heb “it was the living creature.”

[10:16]  ⁵⁴ tn Heb “lifted.”

[10:17]  ⁵⁵ tn Heb “they”; the referent (the cherubim) has been specified in the translation for clarity.

[10:17]  ⁵⁶ tn Heb “they”; the referent (the wheels) has been specified in the translation for clarity.

[10:17]  ⁵⁷ tn Heb “they”; the referent (the wheels) has been specified in the translation for clarity.

[10:17]  ⁵⁸ tn Or “wind.”

[10:17]  ⁵⁹ tn Heb “living creature.”

[10:17]  ⁶⁰ tn Heb “them”; the referent (the wheels) has been specified in the translation for clarity.

[10:19]  ⁶¹ tn Heb “lifted.”

[10:19]  ⁶² tn Or “the ground” (NIV, NCV).

[11:22]  ⁶³ tn Heb “lifted.”

[1:7]  ⁶⁴ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ⁶⁵ tn Grk “He who makes.”

[1:7]  ⁶⁶ sn A quotation from Ps 104:4.

[1:14]  ⁶⁷ tn Grk “sent for service for the sake of those.”

[14:6]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ⁶⁹ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ⁷⁰ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ⁷¹ tn Grk “having.”

[14:6]  ⁷² tn Or “an eternal gospel to announce as good news.”

[14:6]  ⁷³ tn Grk “to those seated on the earth.”

[14:6]  ⁷⁴ tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:7]  ⁷⁵ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ⁷⁷ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ⁷⁸ tn Grk “And another angel, a second.”

[14:8]  ⁷⁹ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ⁸⁰ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ⁸¹ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ⁸² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ⁸³ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[14:9]  ⁸⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ⁸⁵ tn Grk “And another angel, a third.”

[14:9]  ⁸⁶ tn Grk “followed them.”

[14:9]  ⁸⁷ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ⁸⁸ tn Grk “he himself.”

[14:10]  ⁸⁹ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ⁹⁰ tn Traditionally, “brimstone.”

[14:11]  ⁹¹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁹² 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]  ⁹³ 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]  ⁹⁴ tn Grk “and.”

[14:12]  ⁹⁵ tn Grk “Here is.”

[14:12]  ⁹⁶ tn Or “the perseverance.”

[14:12]  ⁹⁷ tn Grk “who keep.”

[14:12]  ⁹⁸ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁹⁹ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

[14:13]  ¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ¹⁰¹ tn Or “from their trouble” (L&N 22.7).

[14:13]  ¹⁰² tn Grk “their deeds will follow with them.”