Zechariah 13:4

13:4 “Therefore, on that day each prophet will be ashamed of his vision when he prophesies and will no longer wear the hairy garment ¹  of a prophet to deceive the people. ² 

Mark 12:38-40

Warnings About Experts in the Law

12:38 In his teaching Jesus ³  also said, “Watch out for the experts in the law. ⁴  They like walking ⁵  around in long robes and elaborate greetings ⁶  in the marketplaces, 12:39 and the best seats in the synagogues ⁷  and the places of honor at banquets. 12:40 They ⁸  devour widows’ property, ⁹  and as a show make long prayers. These men will receive a more severe punishment.”

Romans 16:17-18

16:17 Now I urge you, brothers and sisters, ¹⁰  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them! 16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ¹¹  of the naive.

Romans 16:2

16:2 so that you may welcome her in the Lord in a way worthy of the saints and provide her with whatever help she may need from you, for she has been a great help to many, including me.

Colossians 1:13-15

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹²  1:14 in whom we have redemption, ¹³  the forgiveness of sins.

The Supremacy of Christ

1:15 ¹⁴ He is the image of the invisible God, the firstborn ¹⁵  over all creation, ¹⁶ 

Galatians 2:4

2:4 Now this matter arose ¹⁷  because of the false brothers with false pretenses ¹⁸  who slipped in unnoticed to spy on ¹⁹  our freedom that we have in Christ Jesus, to make us slaves. ²⁰ 

Ephesians 4:14

4:14 So ²¹  we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. ²² 

Ephesians 5:6

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ²³ 

Colossians 2:8

2:8 Be careful not to allow anyone to captivate you ²⁴  through an empty, deceitful philosophy ²⁵  that is according to human traditions and the elemental spirits ²⁶  of the world, and not according to Christ.

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ²⁷  and for those in Laodicea, and for those who have not met me face to face. ²⁸ 

Colossians 4:1-3

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray ²⁹  for us too, that ³⁰  God may open a door for the message ³¹  so that we may proclaim ³²  the mystery of Christ, for which I am in chains. ³³ 

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 3:5-9

3:5 So put to death whatever in your nature belongs to the earth: ³⁴  sexual immorality, impurity, shameful passion, ³⁵  evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. ³⁶  3:7 You also lived your lives ³⁷  in this way at one time, when you used to live among them. 3:8 But now, put off all such things ³⁸  as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices

Colossians 3:13

3:13 bearing with one another and forgiving ³⁹  one another, if someone happens to have ⁴⁰  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ⁴¹ 

Colossians 4:3

4:3 At the same time pray ⁴²  for us too, that ⁴³  God may open a door for the message ⁴⁴  so that we may proclaim ⁴⁵  the mystery of Christ, for which I am in chains. ⁴⁶ 

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 2:1-3

2:1 For I want you to know how great a struggle I have for you, ⁴⁷  and for those in Laodicea, and for those who have not met me face to face. ⁴⁸  2:2 My goal is that ⁴⁹  their hearts, having been knit together ⁵⁰  in love, may be encouraged, and that ⁵¹  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁵²  2:3 in whom are hidden all the treasures of wisdom and knowledge.

Colossians 2:18-19

2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ⁵³  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ⁵⁴  2:19 He has not held fast ⁵⁵  to the head from whom the whole body, supported ⁵⁶  and knit together through its ligaments and sinews, grows with a growth that is from God. ⁵⁷ 

Jude 1:4

1:4 For certain men ⁵⁸  have secretly slipped in among you ⁵⁹  – men who long ago ⁶⁰  were marked out ⁶¹  for the condemnation I am about to describe ⁶²  – ungodly men who have turned the grace of our God into a license for evil ⁶³  and who deny our only Master ⁶⁴  and Lord, ⁶⁵  Jesus Christ.

Revelation 13:11-17

13:11 Then ⁶⁶  I saw another beast ⁶⁷  coming up from the earth. He ⁶⁸  had two horns like a lamb, ⁶⁹  but ⁷⁰  was speaking like a dragon. 13:12 He ⁷¹  exercised all the ruling authority ⁷²  of the first beast on his behalf, ⁷³  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ⁷⁴  performed momentous signs, even making fire come down from heaven in front of people ⁷⁵  13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ⁷⁶  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast ⁷⁷  was empowered ⁷⁸  to give life ⁷⁹  to the image of the first beast ⁸⁰  so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused ⁸¹  everyone (small and great, rich and poor, free and slave ⁸² ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ⁸³  or sell things ⁸⁴  unless he bore ⁸⁵  the mark of the beast – that is, his name or his number. ⁸⁶ 

[13:4]  ¹ tn The “hairy garment of a prophet” (אַדֶּרֶת שֵׁעָר, ’adderet she’ar) was the rough clothing of Elijah (1 Kgs 19:13), Elisha (1 Kgs 19:19; 2 Kgs 2:14), and even John the Baptist (Matt 3:4). Yet, אַדֶּרֶת alone suggests something of beauty and honor (Josh 7:21). The prophet’s attire may have been simple the image it conveyed was one of great dignity.

[13:4]  ² tn The words “the people” are not in the Hebrew text, but are supplied in the translation from context (cf. NCV, TEV, NLT).

[12:38]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ⁴ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ⁵ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ⁶ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[12:39]  ⁷ sn See the note on synagogue in 1:21.

[12:40]  ⁸ tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ⁹ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[16:17]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:18]  ¹¹ tn Grk “hearts.”

[1:13]  ¹² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ¹³ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ¹⁴ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ¹⁵ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ¹⁶ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[2:4]  ¹⁷ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ¹⁸ tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ¹⁹ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ²⁰ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.

[4:14]  ²¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ²² tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.

[5:6]  ²³ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.

[2:8]  ²⁴ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ²⁵ tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ²⁶ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[2:1]  ²⁷ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁸ tn Grk “as many as have not seen my face in the flesh.”

[4:3]  ²⁹ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ³⁰ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ³¹ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ³² tn Or “so that we may speak.”

[4:3]  ³³ tn Or “in prison.”

[3:5]  ³⁴ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ³⁵ tn Or “lust.”

[3:6]  ³⁶ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[3:7]  ³⁷ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

[3:8]  ³⁸ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[3:13]  ³⁹ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ⁴⁰ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ⁴¹ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[4:3]  ⁴² tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁴³ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ⁴⁴ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ⁴⁵ tn Or “so that we may speak.”

[4:3]  ⁴⁶ tn Or “in prison.”

[2:1]  ⁴⁷ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁴⁸ tn Grk “as many as have not seen my face in the flesh.”

[2:2]  ⁴⁹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ⁵⁰ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ⁵¹ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁵² tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:18]  ⁵³ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ⁵⁴ tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.

[2:19]  ⁵⁵ tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

[2:19]  ⁵⁶ tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ⁵⁷ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

[1:4]  ⁵⁸ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ⁵⁹ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ⁶⁰ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ⁶¹ tn Grk “written about.”

[1:4]  ⁶² tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ⁶³ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ⁶⁴ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ⁶⁵ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[13:11]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁶⁷ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁷² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁷³ 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.”

[13:13]  ⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁷⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ⁷⁶ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  ⁷⁷ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁷⁸ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ⁷⁹ 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]  ⁸⁰ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ⁸¹ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ⁸² tn See the note on the word “servants” in 1:1.

[13:17]  ⁸³ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ⁸⁴ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ⁸⁵ tn Grk “except the one who had.”

[13:17]  ⁸⁶ tn Grk “his name or the number of his name.”