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

² tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

³ tn Heb “gates.”

⁴ tn Heb “does the evil in the eyes of the Lord your God.”

⁵ tc The MT reads “and to the sun,” thus including the sun, the moon, and other heavenly spheres among the gods. However, Theodotion and Lucian read “or to the sun,” suggesting perhaps that the sun and the other heavenly bodies are not in the category of actual deities.

⁶ tn Heb “which I have not commanded you.” The words “to worship” are supplied in the translation for clarification.

⁷ tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.

⁸ tn Heb “gates.”

⁹ tn Heb “stone them with stones so that they die” (KJV similar); NCV “throw stones at that person until he dies.”

¹⁰ tn Heb “the hand of the witnesses.” This means the two or three witnesses are to throw the first stones (cf. NCV, TEV, CEV, NLT).

¹¹ tn Heb “the hand of all the people.”

¹² tn Heb “between blood and blood.”

¹³ tn Heb “between claim and claim.”

¹⁴ tn Heb “between blow and blow.”

¹⁵ tn Heb “gates.”

¹⁶ tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.

¹⁷ tn Heb “who acts presumptuously not to listen” (cf. NASB).

¹⁸ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “without fail.”

¹⁹ tn Heb “your brothers,” but not referring to siblings (cf. NIV “your brother Israelites”; NLT “a fellow Israelite”). The same phrase also occurs in v. 20.

²⁰ tn Heb “your brothers.” See the preceding note on “fellow citizens.”

²¹ tn Heb “in order to multiply horses.” The translation uses “do so” in place of “multiply horses” to avoid redundancy (cf. NAB, NIV).

²² tn Heb “must not multiply” (cf. KJV, NASB); NLT “must not take many.”

²³ tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzo’t) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch.

²⁴ tn The Hebrew term סֵפֶר (sefer) means a “writing” or “document” and could be translated “book” (so KJV, ASV, TEV). However, since “book” carries the connotation of a modern bound book with pages (an obvious anachronism) it is preferable to render the Hebrew term “scroll” here and elsewhere.

²⁵ tc Heb “upon his kingship.” Smr supplies כִּסֵא (kise’, “throne”) so as to read “upon the throne of his kingship.” This overliteralizes what is a clearly understood figure of speech.

²⁶ sn Psalm 104. The psalmist praises God as the ruler of the world who sustains all life.

²⁷ tn Heb “very great.”

²⁸ 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.

²⁹ 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.

³⁰ 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).

sn In Ugaritic mythology Yam’s messengers appear as flaming fire before the assembly of the gods. See G. R. Driver, Canaanite Myths and Legends, 42.

³¹ tc Heb “you covered it.” The masculine suffix is problematic if the grammatically feminine noun “earth” is the antecedent. For this reason some emend the form to a feminine verb with feminine suffix, כִּסַּתָּה (kisattah, “[the watery deep] covered it [i.e., the earth]”), a reading assumed by the present translation.

³² tn Heb “stood.”

³³ sn Verse 6 refers to the condition described in Gen 1:2 (note the use of the Hebrew term תְּהוֹם [tÿhom, “watery deep”] in both texts).

³⁴ tn Heb “from your shout they fled, from the sound of your thunder they hurried off.”

sn Verses 7-8 poetically depict Gen 1:9-10.

³⁵ tn Heb “a boundary you set up, they will not cross, they will not return to cover the earth.”

³⁶ tn Heb “[the] one who sends springs into streams.” Another option is to translate, “he sends streams [i.e., streams that originate from springs] into the valleys” (cf. NIV).

³⁷ tn Heb “among the thick foliage they give a sound.”

³⁸ tn Heb “from his upper rooms.”

³⁹ tn Heb “from the fruit of your works the earth is full.” The translation assumes that “fruit” is literal here. If “fruit” is understood more abstractly as “product; result,” then one could translate, “the earth flourishes as a result of your deeds” (cf. NIV, NRSV, REB).

⁴⁰ tn Heb “causes the grass to sprout up.”

⁴¹ tn Heb “for the service of man” (see Gen 2:5).

⁴² tn Heb “to cause food to come out from the earth.”

⁴³ tn Heb “and wine [that] makes the heart of man happy.”

⁴⁴ tn Heb “to make [the] face shine from oil.” The Hebrew verb צָהַל (tsahal, “to shine”) occurs only here in the OT. It appears to be an alternate form of צָהַר (tsahar), a derivative from צָהָרִים (tsaharim, “noon”).

⁴⁵ tn Heb “and food [that] sustains the heart of man.”

⁴⁶ sn The trees of the Lord are the cedars of Lebanon (see the next line), which are viewed as special because of their great size and grandeur. The Lebanon forest was viewed elsewhere in the OT as the “garden of God” (see Ezek 31:8).

⁴⁷ tn Heb “are satisfied,” which means here that they receive abundant rain (see v. 13).

⁴⁸ tn Heb “[the] heron [in the] evergreens [is] its home.”

sn The cedars and evergreens of the Lebanon forest are frequently associated (see, for example, 2 Chr 2:8; Isa 14:8; 37:24; Ezek 31:8).

⁴⁹ tn Heb “the high mountains [are] for the goats.”

⁵⁰ tn Heb “he made [the] moon for appointed times.” The phrase “appointed times” probably refers to the months of the Hebrew lunar calendar.

⁵¹ tn Heb more metaphorically, “knows its setting.”

⁵² tn Heb “you make darkness, so that it might be night.”

⁵³ sn The lions’ roaring is viewed as a request for food from God.

⁵⁴ tn Heb “lie down.”

⁵⁵ tn Heb “man goes out to his work, and to his labor until evening.”

⁵⁶ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

⁵⁷ tn Heb “all of them with wisdom you have made.”

⁵⁸ tn Heb “this [is] the sea, great and broad of hands [i.e., “sides” or “shores”].”

⁵⁹ tn Heb “where [there are] swimming things, and without number.”

⁶⁰ tn Heb “[and] this Leviathan, [which] you formed to play in it.” Elsewhere Leviathan is a multiheaded sea monster that symbolizes forces hostile to God (see Ps 74:14; Isa 27:1), but here it appears to be an actual marine creature created by God, probably some type of whale.

⁶¹ tn Heb “All of them.” The pronoun “them” refers not just to the sea creatures mentioned in vv. 25-26, but to all living things (see v. 24). This has been specified in the translation as “all of your creatures” for clarity.

⁶² tn Heb “to give their food in its time.”

⁶³ tn Heb “they are satisfied [with] good.”

⁶⁴ tn Heb “you hide your face, they are terrified.”

⁶⁵ tn Heb “be forever.”

⁶⁶ tn Or “rejoice in his works.”

⁶⁷ tn Heb “in my duration.”

⁶⁸ tn That is, the psalmist’s thoughts as expressed in his songs of praise.

⁶⁹ tn Or “be destroyed.”

⁷⁰ sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.

⁷¹ tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

⁷² tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

⁷³ tn The Hebrew term בֵין (ven) is usually taken as a preposition, in which case one might translate, “among the grass.” But בֵין is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (בְּ) to kaf (כְּ), one can then read, “like a binu-tree.” (The Qumran scroll 1QIsa^a supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר (khatsir) is functioning as an adverbial accusative of location.

⁷⁴ tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”

⁷⁵ tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”

⁷⁶ tn Heb “his kinsman redeemer.” See the note at 41:14.

⁷⁷ tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”

⁷⁸ tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmi’im me’olam ’otiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.

⁷⁹ tn Heb and those things which are coming let them declare for themselves.”

⁸⁰ tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

⁸¹ tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

⁸² tn The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”

⁸³ tn The pronoun “his” probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman’s associates in the idol-manufacturing guild.

⁸⁴ sn The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”

⁸⁵ tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.

⁸⁶ tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.

⁸⁷ tn Heb “and there is no strength”; NASB “his strength fails.”

⁸⁸ tn Heb “stretches out a line” (ASV similar); NIV “measures with a line.”

⁸⁹ tn Heb “he makes an outline with the [?].” The noun שֶׂרֶד (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.”

⁹⁰ tn Heb “works” (so NASB) or “fashions” (so NRSV); NIV “he roughs it out.”

⁹¹ tn Heb “he makes it like the pattern of a man”; NAB “like a man in appearance.”

⁹² tn Heb “like the glory of man to sit [in] a house”; NIV “that it may dwell in a shrine.”

⁹³ tn It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV “a holm-tree” (NRSV similar).

⁹⁴ tn Heb “strengthens for himself,” i.e., “secures for himself” (see BDB 55 s.v. אָמֵץ Pi.2).

⁹⁵ tn Some prefer to emend אֹרֶן (’oren) to אֶרֶז (’erez, “cedar”), but the otherwise unattested noun appears to have an Akkadian cognate, meaning “cedar.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 44-45. HALOT 90 s.v. I אֹרֶן offers the meaning “laurel.”

⁹⁶ tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”

⁹⁷ tn Or perhaps, “them.”

⁹⁸ tn Heb “eats” (so NASB); NAB, NRSV “roasts.”

⁹⁹ tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”

¹⁰⁰ tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.

¹⁰¹ tn Or perhaps, “he eats on an ash heap.”

¹⁰² tn Heb “Is it not a lie in my right hand?”

¹⁰³ tc The verb in the Hebrew text is a Niphal imperfect with a pronominal suffix. Although the Niphal ordinarily has the passive sense, it can have a reflexive nuance as well (see above translation). Some have suggested an emendation to a Qal form: “Do not forget me” (all the ancient versions, NEB, REB; see GKC 369 §117.x). “Do not forget me” would make a good parallel with “remember these things” in the first line. Since the MT is the harder reading and fits with Israel’s complaint that God had forgotten her (Isa 40:27), the MT reading should be retained (NASB, NKJV, NRSV, ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also NIV, NCV, TEV, NLT).

¹⁰⁴ tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (’av) and עָנָן (’anan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).

¹⁰⁵ tn Heb “redeem.” See the note at 41:14.

¹⁰⁶ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

¹⁰⁷ tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.

¹⁰⁸ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

¹⁰⁹ tn Heb “redeems.” See the note at 41:14.

¹¹⁰ tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”

¹¹¹ tn Heb “your redeemer.” See the note at 41:14.

¹¹² tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.

¹¹³ tc The Hebrew text has בַּדִּים (baddim), perhaps meaning “empty talkers” (BDB 95 s.v. III בַּד). In the four other occurrences of this word (Job 11:3; Isa 16:6; Jer 48:30; 50:36) the context does not make the meaning of the term very clear. Its primary point appears to be that the words spoken are meaningless or false. In light of its parallelism with “omen readers,” some have proposed an emendation to בָּרִים (barim, “seers”). The Mesopotamian baru-priests were divination specialists who played an important role in court life. See R. Wilson, Prophecy and Society in Ancient Israel, 93-98. Rather than supporting an emendation, J. N. Oswalt (Isaiah [NICOT], 2:189, n. 79) suggests that Isaiah used בַּדִּים purposively as a derisive wordplay on the Akkadian word baru (in light of the close similarity of the d and r consonants).

¹¹⁴ tn Or “makes fools of” (NIV, NRSV); NAB and NASB both similar.

¹¹⁵ tn Heb “who turns back the wise” (so NRSV); NIV “overthrows the learning of the wise”; TEV “The words of the wise I refute.”

¹¹⁶ tn Heb “their knowledge” (so KJV, NAB, NASB, NRSV).

¹¹⁷ tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.

¹¹⁸ tn Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.

¹¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹²⁰ tn Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2.

¹²¹ tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.

¹²² tn Heb “that he might bring to completion all my desire.”

¹²³ tn Heb “and [concerning the] temple, you will be founded.” The preposition -לְ (lÿ) is understood by ellipsis at the beginning of the second line. The verb תִּוָּסֵד (tivvased, “you will be founded”) is second masculine singular and is probably addressed to the personified temple (הֵיכָל [hekhal, “temple”] is masculine).

¹²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹²⁵ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

¹²⁶ tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.

¹²⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

¹²⁸ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

¹²⁹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

¹³⁰ tn Grk “in their mouth was not found a lie.”

¹³¹ tc Several mss (Ì⁴⁷ א 1 1006 1611 2351 Ï^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.

¹³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹³³ 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).

¹³⁴ 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.’”

¹³⁵ tn Grk “having.”

¹³⁶ tn Or “an eternal gospel to announce as good news.”

¹³⁷ tn Grk “to those seated on the earth.”

¹³⁸ 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.

¹³⁹ 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.

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

¹⁴¹ 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.

¹⁴² tn Grk “And another angel, a second.”

¹⁴³ 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.

¹⁴⁴ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

¹⁴⁵ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

¹⁴⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹⁴⁷ 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).

¹⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴⁹ tn Grk “And another angel, a third.”

¹⁵⁰ tn Grk “followed them.”

¹⁵¹ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

¹⁵² tn Grk “he himself.”

¹⁵³ 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.

¹⁵⁴ tn Traditionally, “brimstone.”

¹⁵⁵ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

¹⁵⁶ 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.

¹⁵⁷ 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).

¹⁵⁸ tn Grk “and.”

¹⁵⁹ tn Grk “Here is.”

¹⁶⁰ tn Or “the perseverance.”

¹⁶¹ tn Grk “who keep.”

¹⁶² tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

¹⁶³ 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.”

¹⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁶⁵ tn Or “from their trouble” (L&N 22.7).

¹⁶⁶ tn Grk “their deeds will follow with them.”

¹⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁶⁸ tn Grk “and behold, a white cloud.”

¹⁶⁹ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

¹⁷⁰ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

¹⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁷² tn Grk “Send out.”

¹⁷³ tn The aorist θέρισον (qerison) has been translated ingressively.

¹⁷⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

¹⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷⁷ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

¹⁷⁸ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

¹⁷⁹ tn Grk “Send.”

¹⁸⁰ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

¹⁸¹ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

¹⁸² tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

¹⁸³ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

¹⁸⁴ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

¹⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

¹⁸⁶ tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).

¹⁸⁷ tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).

¹⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁸⁹ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

¹⁹⁰ tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”

¹⁹¹ tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.