¹ sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

² tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

³ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

⁴ tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.

⁵ tn Heb “the Lord.” See note on “he” in the previous verse.

⁶ tn Heb “leaven must not be seen among you in all your border.”

⁷ tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.

⁸ tn Heb “gates.”

⁹ tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.

¹⁰ tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”

¹¹ tn Heb “the Lord your God.” See note on “he” in 16:1.

¹² tn The rules that governed the Passover meal are found in Exod 12:1-51, and Deut 16:1-8. The word translated “cook” (בָּשַׁל, bashal) here is translated “boil” in other places (e.g. Exod 23:19, 1 Sam 2:13-15). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked (בָּשַׁל, bashal) the Passover sacrifices over the open fire.” The use of בָּשַׁל (bashal) with “fire” (אֵשׁ, ’esh) suggests that the word could be used to speak of boiling or roasting.

¹³ tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).

¹⁴ tn Heb “the seven weeks.” The translation uses a pronoun to avoid redundancy in English.

¹⁵ tn The Hebrew phrase חַג שָׁבֻעוֹת (khag shavu’ot) is otherwise known in the OT (Exod 23:16) as קָצִיר (qatsir, “harvest”) and in the NT as πεντηχοστή (penthcosth, “Pentecost”).

¹⁶ tn Heb “the sufficiency of the offering of your hand.”

¹⁷ tn Heb “the Lord your God.” See note on “he” in 16:1.

¹⁸ tn Heb “the Lord your God.” See note on “he” in 16:1.

¹⁹ tn Heb “gates.”

²⁰ tn The Hebrew phrase חַג הַסֻּכֹּת (khag hassukot, “festival of huts” or “festival of shelters”) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is now preferable to the traditional “tabernacles” (KJV, ASV, NIV) in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term “shelters” (so NCV, TEV, CEV, NLT), but this does not reflect the temporary nature of the living arrangement. This feast was a commemoration of the wanderings of the Israelites after they left Egypt, suggesting that a translation like “temporary shelters” is more appropriate.

²¹ tn Heb “when you gather in your threshing-floor and winepress.”

²² tn Heb “in your gates.”

²³ tn Heb “the Lord.” See note on “he” in 16:1.

²⁴ tn Heb “the Lord your God.” See note on “he” in 16:1.

²⁵ tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”

²⁶ tn Heb “the Lord.” See note on “he” in 16:1.

²⁷ tn Heb “a man must give according to the gift of his hand.” This has been translated as second person for stylistic reasons, in keeping with the second half of the verse, which is second person rather than third.

²⁸ tn The Hebrew term וְשֹׁטְרִים (vÿshoterim), usually translated “officers” (KJV, NCV) or “officials” (NAB, NIV, NRSV, NLT), derives from the verb שֹׁטֵר (shoter, “to write”). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to “judges,” thus resulting in the phrase, “judges, that is, civil officers,” etc. Whoever the שֹׁטְרִים are, their task here consists of rendering judgments and administering justice.

²⁹ tn Heb “gates.”

³⁰ tn Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”

³¹ tn Heb “twist, overturn”; NRSV “subverts the cause.”

³² tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”

³³ tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).

³⁴ tn Heb “an Asherah, any tree.”

sn Sacred Asherah pole. This refers to a tree (or wooden pole) dedicated to the worship of Asherah, wife/sister of El and goddess of fertility. See also Deut 7:5.

³⁵ sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.

³⁶ sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.

³⁷ tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).

³⁸ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

³⁹ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

⁴⁰ tn Or “redeems.”

⁴¹ tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.

⁴² tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (’ed’ekh, “your ornaments”) to עֹדֵכִי (’odekhiy, “your duration; your continuance”) that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).

⁴³ sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.

⁴⁴ tn Heb “the Lord does fairness, and [acts of] justice for all the oppressed.”

⁴⁵ tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17).

⁴⁶ tn Heb “slow to anger” (see Ps 86:15).

⁴⁷ tn Heb “and great of loyal love” (see Ps 86:15).

⁴⁸ tn The Hebrew verb נָטַר (natar) is usually taken to mean “to keep; to guard,” with “anger” being understood by ellipsis. The idiom “to guard anger” is then understood to mean “to remain angry” (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning “to be angry” (see HALOT 695 s.v. נטר).

⁴⁹ tn Heb “not according to our sins does he do to us.”

⁵⁰ tn Heb “and not according to our misdeeds does he repay us.”

⁵¹ tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.

⁵² tn Heb “those who fear him.”

⁵³ tn Heb “sunrise.”

⁵⁴ tn Or “sunset.”

⁵⁵ tn The Hebrew term פֶּשַׁע (pesha’, rebellious act”) is here used metonymically for the guilt such actions produce.

⁵⁶ tn Or “sons,” but the Hebrew term sometimes refers to children in general.

⁵⁷ tn Heb “those who fear him.”

⁵⁸ tn Heb “our form.”

⁵⁹ tn Heb “remembers.”

⁶⁰ tn Heb “we [are] clay.”

⁶¹ tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (’enosh) is used here generically of human beings. What is said is true of all mankind.

⁶² tn Heb “[the] wind.” The word “hot” is supplied in the translation for clarification.

⁶³ tn Heb “but the loyal love of the Lord [is] from everlasting to everlasting over those who fear him.”

⁶⁴ tn Heb “and his righteousness to sons of sons.”

⁶⁵ tn Heb “to those who remember his precepts to do them.”

⁶⁶ tn Heb “his kingdom rules over all.”

⁶⁷ tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”

⁶⁸ tn Heb “all his hosts.”

⁶⁹ tn Heb “his attendants, doers of his desire.”

⁷⁰ tn Heb “all his works,” which includes mankind.

⁷¹ tn Heb “places.”

⁷² tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

⁷³ tn The verb is understood by ellipsis (note the preceding line).

⁷⁴ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

⁷⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

⁷⁶ sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.

⁷⁷ tn Heb “Since you are precious in my eyes and you are honored.”

⁷⁸ tn Heb “everyone who is called by my name” (so NASB, NIV, NRSV).

⁷⁹ tn Heb “and the former things was causing us to hear?”

⁸⁰ tn Or “know” (KJV, NAB, NASB, NIV, NRSV).

⁸¹ tn Heb “and after me, there will not be”; NASB “there will be none after Me.”

⁸² tn Heb “hand” (so KJV, NASB, NIV, NRSV); NLT “No one can oppose what I do.”

⁸³ tn Or “kinsman redeemer.” See the note at 41:14.

⁸⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

⁸⁵ tn Heb “and I bring down [as] fugitives all of them.”

⁸⁶ tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.

⁸⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

⁸⁸ tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.

⁸⁹ tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”

⁹⁰ tn Heb “the former things” (so KJV, NASB, NIV, NRSV); NLT “forget all that.”

⁹¹ tn Heb “sprouts up”; NASB “will spring forth.”

⁹² tn Or “know” (KJV, ASV); NASB “be aware of”; NAB, NIV, NRSV “perceive.”

⁹³ tn The Hebrew texts has “streams,” probably under the influence of v. 20. The Qumran scroll 1QIsa^a has נתיבות (“paths”).

⁹⁴ tn Heb “[so] they might declare my praise.”

⁹⁵ tn Or “strive”; KJV, ASV, NRSV “been weary of me.”

⁹⁶ tn Heb “with.” The words “by demanding” are supplied in the translation for clarification.

⁹⁷ tn That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”

⁹⁸ tn Heb “you did not saturate me”; NASB “Neither have you filled Me.”

⁹⁹ sn In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14; Jer 6:20; Amos 4:4-5, 5:21-23). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.

¹⁰⁰ tn Heb “you, tell in order that you may be right”; NAB “prove your innocence.”

¹⁰¹ tn Heb “your first father.” This could refer to Abraham (see 51:2), but elsewhere in Isaiah he does not appear in a negative light (see 29:22; 41:8; 63:16). A more likely candidate is Jacob/Israel, also referred to as the nation’s “father” elsewhere (see 58:14; 63:16).

¹⁰² tn On the meaning of the term לִיץ (lits), see HALOT 590 s.v. מֵלִיץ. This may refer to the nation’s prophets, priests, and/or kings.

¹⁰³ tn The word “subjected” is supplied in the translation for stylistic reasons.

¹⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁰⁵ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

¹⁰⁶ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

¹⁰⁷ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

¹⁰⁸ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

¹⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁰ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

¹¹¹ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

¹¹² 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.

¹¹³ 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.

¹¹⁴ 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.

¹¹⁵ 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).”

¹¹⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

¹¹⁷ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

¹¹⁸ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁹ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

¹²⁰ tn Grk “to it was granted.”

¹²¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

¹²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

¹²³ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

¹²⁴ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).

¹²⁵ tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

¹²⁶ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

¹²⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

¹²⁸ tn Grk “and people,” 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.

¹²⁹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

¹³⁰ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

¹³¹ tn Or “slaughtered”; traditionally, “slain.”

¹³² tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

¹³³ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

¹³⁴ tn Or “perseverance.”

¹³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹³⁶ sn This second beast is identified in Rev 16:13 as “the false prophet.”

¹³⁷ 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.

¹³⁸ 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.

¹³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

¹⁴² 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.”

¹⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

¹⁴⁵ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).

¹⁴⁶ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

¹⁴⁷ tn Grk “it was given [permitted] to it [the second beast].”

¹⁴⁸ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

¹⁴⁹ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

¹⁵⁰ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

¹⁵¹ tn See the note on the word “servants” in 1:1.

¹⁵² 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.

¹⁵³ 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.

¹⁵⁴ tn Grk “except the one who had.”

¹⁵⁵ tn Grk “his name or the number of his name.”

¹⁵⁶ tn Grk “Here is wisdom.”

¹⁵⁷ tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.

¹⁵⁸ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.