Deuteronomy 20:1-20 
Context20:1 When you go to war against your enemies and see chariotry 1 and troops 2 who outnumber you, do not be afraid of them, for the Lord your God, who brought you up out of the land of Egypt, is with you. 20:2 As you move forward for battle, the priest 3 will approach and say to the soldiers, 4 20:3 “Listen, Israel! Today you are moving forward to do battle with your enemies. Do not be fainthearted. Do not fear and tremble or be terrified because of them, 20:4 for the Lord your God goes with you to fight on your behalf against your enemies to give you victory.” 5 20:5 Moreover, the officers are to say to the troops, 6 “Who among you 7 has built a new house and not dedicated 8 it? He may go home, lest he die in battle and someone else 9 dedicate it. 20:6 Or who among you has planted a vineyard and not benefited from it? He may go home, lest he die in battle and someone else benefit from it. 20:7 Or who among you 10 has become engaged to a woman but has not married her? He may go home, lest he die in battle and someone else marry her.” 20:8 In addition, the officers are to say to the troops, “Who among you is afraid and fainthearted? He may go home so that he will not make his fellow soldier’s 11 heart as fearful 12 as his own.” 20:9 Then, when the officers have finished speaking, 13 they must appoint unit commanders 14 to lead the troops.
20:10 When you approach a city to wage war against it, offer it terms of peace. 20:11 If it accepts your terms 15 and submits to you, all the people found in it will become your slaves. 16 20:12 If it does not accept terms of peace but makes war with you, then you are to lay siege to it. 20:13 The Lord your God will deliver it over to you 17 and you must kill every single male by the sword. 20:14 However, the women, little children, cattle, and anything else in the city – all its plunder – you may take for yourselves as spoil. You may take from your enemies the plunder that the Lord your God has given you. 20:15 This is how you are to deal with all those cities located far from you, those that do not belong to these nearby nations.
20:16 As for the cities of these peoples that 18 the Lord your God is going to give you as an inheritance, you must not allow a single living thing 19 to survive. 20:17 Instead you must utterly annihilate them 20 – the Hittites, 21 Amorites, 22 Canaanites, 23 Perizzites, 24 Hivites, 25 and Jebusites 26 – just as the Lord your God has commanded you, 20:18 so that they cannot teach you all the abhorrent ways they worship 27 their gods, causing you to sin against the Lord your God. 20:19 If you besiege a city for a long time while attempting to capture it, 28 you must not chop down its trees, 29 for you may eat fruit 30 from them and should not cut them down. A tree in the field is not human that you should besiege it! 31 20:20 However, you may chop down any tree you know is not suitable for food, 32 and you may use it to build siege works 33 against the city that is making war with you until that city falls.
Psalms 107:1-43
ContextBook 5
(Psalms 107-150)
107:1 Give thanks to the Lord, for he is good,
and his loyal love endures! 35
107:2 Let those delivered by the Lord speak out, 36
those whom he delivered 37 from the power 38 of the enemy,
107:3 and gathered from foreign lands, 39
from east and west,
from north and south.
107:4 They wandered through the wilderness on a desert road;
they found no city in which to live.
107:5 They were hungry and thirsty;
they fainted from exhaustion. 40
107:6 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:7 He led them on a level road, 41
that they might find a city in which to live.
107:8 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 42
107:9 For he has satisfied those who thirst, 43
and those who hunger he has filled with food. 44
107:10 They sat in utter darkness, 45
bound in painful iron chains, 46
107:11 because they had rebelled against God’s commands, 47
and rejected the instructions of the sovereign king. 48
107:12 So he used suffering to humble them; 49
they stumbled and no one helped them up.
107:13 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:14 He brought them out of the utter darkness, 50
and tore off their shackles.
107:15 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 51
107:16 For he shattered the bronze gates,
and hacked through the iron bars. 52
107:17 They acted like fools in their rebellious ways, 53
and suffered because of their sins.
107:18 They lost their appetite for all food, 54
and they drew near the gates of death.
107:19 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:20 He sent them an assuring word 55 and healed them;
he rescued them from the pits where they were trapped. 56
107:21 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 57
107:22 Let them present thank offerings,
and loudly proclaim what he has done! 58
107:23 59 Some traveled on 60 the sea in ships,
and carried cargo over the vast waters. 61
107:24 They witnessed the acts of the Lord,
his amazing feats on the deep water.
107:25 He gave the order for a windstorm, 62
and it stirred up the waves of the sea. 63
107:26 They 64 reached up to the sky,
then dropped into the depths.
The sailors’ strength 65 left them 66 because the danger was so great. 67
107:27 They swayed 68 and staggered like a drunk,
and all their skill proved ineffective. 69
107:28 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:29 He calmed the storm, 70
and the waves 71 grew silent.
107:30 The sailors 72 rejoiced because the waves 73 grew quiet,
and he led them to the harbor 74 they desired.
107:31 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 75
107:32 Let them exalt him in the assembly of the people!
Let them praise him in the place where the leaders preside! 76
107:33 He turned 77 streams into a desert,
springs of water into arid land,
107:34 and a fruitful land into a barren place, 78
because of the sin of its inhabitants.
107:35 As for his people, 79 he turned 80 a desert into a pool of water,
and a dry land into springs of water.
107:36 He allowed the hungry to settle there,
and they established a city in which to live.
107:37 They cultivated 81 fields,
and planted vineyards,
which yielded a harvest of fruit. 82
107:38 He blessed 83 them so that they became very numerous.
He would not allow their cattle to decrease in number. 84
107:39 As for their enemies, 85 they decreased in number and were beaten down,
because of painful distress 86 and suffering.
107:40 He would pour 87 contempt upon princes,
and he made them wander in a wasteland with no road.
107:41 Yet he protected 88 the needy from oppression,
and cared for his families like a flock of sheep.
107:42 When the godly see this, they rejoice,
and every sinner 89 shuts his mouth.
107:43 Whoever is wise, let him take note of these things!
Let them consider the Lord’s acts of loyal love!
Isaiah 47:1-15
Context47:1 “Fall down! Sit in the dirt,
O virgin 90 daughter Babylon!
Sit on the ground, not on a throne,
O daughter of the Babylonians!
Indeed, 91 you will no longer be called delicate and pampered.
47:2 Pick up millstones and grind flour!
Remove your veil,
strip off your skirt,
expose your legs,
cross the streams!
47:3 Let your private parts be exposed!
Your genitals will be on display! 92
I will get revenge;
I will not have pity on anyone,” 93
47:4 says our protector –
the Lord who commands armies is his name,
the Holy One of Israel. 94
47:5 “Sit silently! Go to a hiding place, 95
O daughter of the Babylonians!
Indeed, 96 you will no longer be called ‘Queen of kingdoms.’
47:6 I was angry at my people;
I defiled my special possession
and handed them over to you.
You showed them no mercy; 97
you even placed a very heavy burden on old people. 98
47:7 You said,
‘I will rule forever as permanent queen!’ 99
You did not think about these things; 100
you did not consider how it would turn out. 101
47:8 So now, listen to this,
O one who lives so lavishly, 102
who lives securely,
who says to herself, 103
‘I am unique! No one can compare to me! 104
I will never have to live as a widow;
I will never lose my children.’ 105
47:9 Both of these will come upon you
suddenly, in one day!
You will lose your children and be widowed. 106
You will be overwhelmed by these tragedies, 107
despite 108 your many incantations
and your numerous amulets. 109
47:10 You were complacent in your evil deeds; 110
you thought, 111 ‘No one sees me.’
Your self-professed 112 wisdom and knowledge lead you astray,
when you say, ‘I am unique! No one can compare to me!’ 113
47:11 Disaster will overtake you;
you will not know how to charm it away. 114
Destruction will fall on you;
you will not be able to appease it.
Calamity will strike you suddenly,
before you recognize it. 115
47:12 Persist 116 in trusting 117 your amulets
and your many incantations,
which you have faithfully recited 118 since your youth!
Maybe you will be successful 119 –
maybe you will scare away disaster. 120
47:13 You are tired out from listening to so much advice. 121
Let them take their stand –
the ones who see omens in the sky,
who gaze at the stars,
who make monthly predictions –
let them rescue you from the disaster that is about to overtake you! 122
47:14 Look, they are like straw,
which the fire burns up;
they cannot rescue themselves
from the heat 123 of the flames.
There are no coals to warm them,
no firelight to enjoy. 124
47:15 They will disappoint you, 125
those you have so faithfully dealt with since your youth. 126
Each strays off in his own direction, 127
leaving no one to rescue you.”
Revelation 17:1-18
Context17:1 Then 128 one of the seven angels who had the seven bowls came and spoke to me. 129 “Come,” he said, “I will show you the condemnation and punishment 130 of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” 131 17:3 So 132 he carried me away in the Spirit 133 to a wilderness, 134 and there 135 I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now 136 the woman was dressed in purple and scarlet clothing, 137 and adorned with gold, 138 precious stones, and pearls. She held 139 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 140 17:5 On 141 her forehead was written a name, a mystery: 142 “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 143 I 144 was greatly astounded 145 when I saw her. 17:7 But 146 the angel said to me, “Why are you astounded? I will interpret 147 for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss 148 and then go to destruction. The 149 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 150 the beast was, and is not, but is to come. 17:9 (This requires 151 a mind that has wisdom.) The seven heads are seven mountains 152 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 153 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 154 beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The 155 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 156 as kings with the beast for one hour. 17:13 These kings 157 have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 158 the Lamb are the called, chosen, and faithful.”
17:15 Then 159 the angel 160 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 161 nations, and languages. 17:16 The 162 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 163 will consume her flesh and burn her up with fire. 164 17:17 For God has put into their minds 165 to carry out his purpose 166 by making 167 a decision 168 to give their royal power 169 to the beast until the words of God are fulfilled. 170 17:18 As for 171 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
1 tn Heb “horse and chariot.”
2 tn Heb “people.”
3 sn The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God’s presence. The whole setting is clearly that of “holy war” or “Yahweh war,” in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14-18; 15:3-10; Deut 3:22; 7:18-24; 31:6, 8).
4 tn Heb “and he will say to the people.” Cf. NIV, NCV, CEV “the army”; NRSV, NLT “the troops.”
5 tn Or “to save you” (so KJV, NASB, NCV); or “to deliver you.”
6 tn Heb “people” (also in vv. 8, 9).
7 tn Heb “Who [is] the man” (also in vv. 6, 7, 8).
8 tn The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).
9 tn Heb “another man.”
10 tn Heb “Who [is] the man.”
11 tn Heb “his brother’s.”
12 tn Heb “melted.”
13 tn The Hebrew text includes “to the people,” but this phrase has not been included in the translation for stylistic reasons.
14 tn Heb “princes of hosts.”
15 tn Heb “if it answers you peace.”
16 tn Heb “become as a vassal and will serve you.” The Hebrew term translated slaves (מַס, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3-27; cf. Josh 16:10; 17:13; Judg 1:28, 30-35; Isa 31:8; Lam 1:1).
17 tn Heb “to your hands.”
18 tn The antecedent of the relative pronoun is “cities.”
19 tn Heb “any breath.”
20 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “utterly.” Cf. CEV “completely wipe out.”
sn The Hebrew verb refers to placing persons or things so evil and/or impure as to be irredeemable under God’s judgment, usually to the extent of their complete destruction. See also the note on the phrase “the divine judgment” in Deut 2:34.
21 sn Hittite. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200
22 sn Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200
23 sn Canaanite. These were the indigenous peoples of the land of Palestine, going back to the beginning of recorded history (ca. 3000
24 sn Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30).
25 sn Hivite. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on “Horites” in Deut 2:12).
26 tc The LXX adds “Girgashites” here at the end of the list in order to list the full (and usual) complement of seven (see note on “seven” in Deut 7:1).
sn Jebusite. These people inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
27 tn Heb “to do according to all their abominations which they do for their gods.”
28 tn Heb “to fight against it to capture it.”
29 tn Heb “you must not destroy its trees by chopping them with an iron” (i.e., an ax).
30 tn Heb “you may eat from them.” The direct object is not expressed; the word “fruit” is supplied in the translation for clarity.
31 tn Heb “to go before you in siege.”
32 tn Heb “however, a tree which you know is not a tree for food you may destroy and cut down.”
33 tn Heb “[an] enclosure.” The term מָצוֹר (matsor) may refer to encircling ditches or to surrounding stagings. See R. de Vaux, Ancient Israel, 238.
34 sn Psalm 107. The psalmist praises God for his kindness to his exiled people.
35 tn Heb “for forever [is] his loyal love.”
36 tn Or “let the redeemed of the
37 tn Or “redeemed.”
38 tn Heb “hand.”
39 tn Heb “from lands.” The word “foreign” is supplied in the translation for clarification.
40 tn Heb “and their soul in them fainted.”
41 sn A level road. See Jer 31:9.
42 tn Heb “and [for] his amazing deeds for the sons of man.”
43 tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֱשׁ רְעֵבָה, nefesh rÿ’evah, “hungry throat”).
44 tn Heb “and [the] hungry throat he has filled [with] good.”
45 tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).
46 tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.
47 tn Heb “the words of God.”
48 tn Heb “the counsel of the Most High.”
49 tn Heb “and he subdued with suffering their heart.”
50 tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.
51 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
52 sn The language of v. 16 recalls Isa 45:2.
53 tn Heb “fools [they were] because of the way of their rebellion.”
54 tn Heb “all food their appetite loathed.”
55 tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).
56 tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.
57 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
58 tn Heb “and let them proclaim his works with a ringing cry.”
59 sn Verses 23-30, which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles’ situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God’s kindness to the needy beyond the covenant community.
60 tn Heb “those going down [into].”
61 tn Heb “doers of work on the mighty waters.”
62 tn Heb “he spoke and caused to stand a stormy wind.”
63 tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”
64 tn That is, the waves (see v. 25).
65 tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).
66 tn Or “melted.”
67 tn Heb “from danger.”
68 tn Only here does the Hebrew verb חָגַג (khagag; normally meaning “to celebrate”) carry the nuance “to sway.”
69 tn The Hitpael of בָלַע (vala’) occurs only here in the OT. Traditionally the form is derived from the verbal root בלע (“to swallow”), but HALOT 135 s.v. III בלע understands a homonym here with the meaning “to be confused.”
70 tn Heb “he raised [the] storm to calm.”
71 tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.
72 tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.
73 tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.
74 tn The Hebrew noun occurs only here in the OT.
75 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
76 tn Heb “in the seat of the elders.”
77 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV).
78 tn Heb “a salty land.”
79 tn The words “As for his people” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. The psalmist contrasts God’s judgment on his enemies with his blessing of his people. See the note on the word “enemies” in v. 39 for further discussion.
80 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. See the note on the word “turned” in v. 33.
81 tn Heb “sowed seed in.”
82 tn Heb “fruit [as] produce.”
83 tn “Bless” here carries the nuance “endue with sexual potency, make fertile.” See Gen 1:28, where the statement “he blessed them” directly precedes the command “be fruitful and populate the earth” (see also 1:22). The verb “bless” carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).
84 tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality).
85 tn The words “As for their enemies” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. Without such clarification, one might think that v. 39 refers to those just mentioned in v. 38 as objects of divine blessing, which would contradict the point just emphasized by the psalmist. The structure of vv. 33-42 is paneled (A-B-A-B). In vv. 33-34 the psalmist describes God’s judgment upon his enemies (perhaps those who had enslaved his people). In vv. 35-38 he contrasts this judgment with the divine blessing poured out on God’s people. (See the note on the word “people” in v. 35.) In vv. 39-40 he contrasts this blessing with the judgment experienced by enemies, before returning in vv. 41-42 to the blessing experienced by God’s people.
86 tn Heb “from the oppression of calamity.”
87 tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.
88 tn Heb “set on high.”
89 tn Heb “all evil,” which stands metonymically for those who do evil.
90 tn בְּתוּלַה (bÿtulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).
91 tn Or “For” (NASB, NRSV).
92 tn Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.
93 tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see BDB 803 s.v. Qal.2).
94 tc The Hebrew text reads, “Our redeemer – the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’adam) is graphically similar.
sn See the note on the phrase “the Holy One of Israel” in 1:4.
95 tn Heb “darkness,” which may indicate a place of hiding where a fugitive would seek shelter and protection.
96 tn Or “For” (NASB, NRSV).
97 tn Or “compassion.”
98 tn Heb “on the old you made very heavy your yoke.”
99 tn Heb “Forever I [will be] permanent queen”; NIV “the eternal queen”; CEV “queen forever.”
100 tn Heb “you did not set these things upon your heart [or “mind”].”
101 tn Heb “you did not remember its outcome”; NAB “you disregarded their outcome.”
102 tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”
103 tn Heb “the one who says in her heart.”
104 tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.
105 tn Heb “I will not live [as] a widow, and I will not know loss of children.”
106 tn Heb “loss of children and widowhood.” In the Hebrew text the phrase is in apposition to “both of these” in line 1.
107 tn Heb “according to their fullness, they will come upon you.”
108 tn For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see BDB 90 s.v. III.7.
109 sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.
110 tn Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”
111 tn Or “said”; NAB “said to yourself”’ NASB “said in your heart.”
112 tn The words “self-professed” are supplied in the translation for clarification.
114 tc The Hebrew text has שַׁחְרָהּ (shakhrah), which is either a suffixed noun (“its dawning,” i.e., origin) or infinitive (“to look early for it”). Some have suggested an emendation to שַׁחֲדָהּ (shakhadah), a suffixed infinitive from שָׁחַד (shakhad, “[how] to buy it off”; see BDB 1005 s.v. שָׁחַד). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. HALOT 1466 s.v. III שׁחר references a verbal root with these letters (שׁחד) that refers to magical activity.
115 tn Heb “you will not know”; NIV “you cannot foresee.”
116 tn Heb “stand” (so KJV, ASV); NASB, NRSV “Stand fast.”
117 tn The word “trusting” is supplied in the translation for clarification. See v. 9.
118 tn Heb “in that which you have toiled.”
119 tn Heb “maybe you will be able to profit.”
120 tn Heb “maybe you will cause to tremble.” The object “disaster” is supplied in the translation for clarification. See the note at v. 9.
121 tn Heb “you are tired because of the abundance of your advice.”
122 tn Heb “let them stand and rescue you – the ones who see omens in the sky, who gaze at the stars, who make known by months – from those things which are coming upon you.”
123 tn Heb “hand,” here a metaphor for the strength or power of the flames.
124 tn The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם (lakhmam, “their food”) to לְחֻמָּם (lÿkhummam, “to warm them”; see HALOT 328 s.v. חמם). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.
125 tn Heb “So they will be to you”; NIV “That is all they can do for you.”
126 tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.
127 tn Heb “each to his own side, they err.”
128 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
129 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
130 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
131 tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
132 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
133 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
134 tn Or “desert.”
135 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
136 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
137 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
138 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
139 tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
140 tc Several
141 tn Here καί (kai) has not been translated because of differences between Greek and English style.
142 tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).
143 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
144 tn Here καί (kai) has not been translated because of differences between Greek and English style.
145 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
146 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
147 tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.
148 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
149 tn Here καί (kai) has not been translated because of differences between Greek and English style.
150 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
151 tn Grk “Here is the mind that has wisdom.”
152 tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.
153 tn That is, one currently reigns.
154 tn Here καί (kai) has not been translated because of differences between Greek and English style.
155 tn Here καί (kai) has not been translated because of differences between Greek and English style.
156 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
157 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
158 tn See BDAG 636 s.v. μετά A.2.a.α.
159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
160 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
161 tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
162 tn Here καί (kai) has not been translated because of differences between Greek and English style.
163 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
164 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
165 tn Grk “hearts.”
166 tn Or “his intent.”
167 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
168 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
169 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
170 tn Or “completed.”
171 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
