Deuteronomy 23:1-25 
Context23:1 A man with crushed 1 or severed genitals 2 may not enter the assembly of the Lord. 3 23:2 A person of illegitimate birth 4 may not enter the assembly of the Lord; to the tenth generation no one related to him may do so. 5
23:3 An Ammonite or Moabite 6 may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever 7 do so, 8 23:4 for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired 9 Balaam son of Beor of Pethor in Aram Naharaim to curse you. 23:5 But the Lord your God refused to listen to Balaam and changed 10 the curse to a blessing, for the Lord your God loves 11 you. 23:6 You must not seek peace and prosperity for them through all the ages to come. 23:7 You must not hate an Edomite, for he is your relative; 12 you must not hate an Egyptian, for you lived as a foreigner 13 in his land. 23:8 Children of the third generation born to them 14 may enter the assembly of the Lord.
23:9 When you go out as an army against your enemies, guard yourselves against anything impure. 15 23:10 If there is someone among you who is impure because of some nocturnal emission, 16 he must leave the camp; he may not reenter it immediately. 23:11 When evening arrives he must wash himself with water and then at sunset he may reenter the camp.
23:12 You are to have a place outside the camp to serve as a latrine. 17 23:13 You must have a spade among your other equipment and when you relieve yourself 18 outside you must dig a hole with the spade 19 and then turn and cover your excrement. 20 23:14 For the Lord your God walks about in the middle of your camp to deliver you and defeat 21 your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent 22 among you and turn away from you.
23:15 You must not return an escaped slave to his master when he has run away to you. 23 23:16 Indeed, he may live among you in any place he chooses, in whichever of your villages 24 he prefers; you must not oppress him.
23:17 There must never be a sacred prostitute 25 among the young women 26 of Israel nor a sacred male prostitute 27 among the young men 28 of Israel. 23:18 You must never bring the pay of a female prostitute 29 or the wage of a male prostitute 30 into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.
23:19 You must not charge interest on a loan to your fellow Israelite, 31 whether on money, food, or anything else that has been loaned with interest. 23:20 You may lend with interest to a foreigner, but not to your fellow Israelite; if you keep this command the Lord your God will bless you in all you undertake in the land you are about to enter to possess. 23:21 When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he 32 will surely 33 hold you accountable as a sinner. 34 23:22 If you refrain from making a vow, it will not be sinful. 23:23 Whatever you vow, you must be careful to do what you have promised, such as what you have vowed to the Lord your God as a freewill offering. 23:24 When you enter the vineyard of your neighbor you may eat as many grapes as you please, 35 but you must not take away any in a container. 36 23:25 When you go into the ripe grain fields of your neighbor you may pluck off the kernels with your hand, 37 but you must not use a sickle on your neighbor’s ripe grain.
Psalms 112:1--113:9
Context112:1 Praise the Lord!
How blessed is the one 39 who obeys 40 the Lord,
who takes great delight in keeping his commands. 41
112:2 His descendants 42 will be powerful on the earth;
the godly 43 will be blessed.
112:3 His house contains wealth and riches;
his integrity endures. 44
112:4 In the darkness a light 45 shines for the godly,
for each one who is merciful, compassionate, and just. 46
112:5 It goes well for the one 47 who generously lends money,
and conducts his business honestly. 48
112:6 For he will never be upended;
others will always remember one who is just. 49
112:7 He does not fear bad news.
He 50 is confident; he trusts 51 in the Lord.
112:8 His resolve 52 is firm; he will not succumb to fear
before he looks in triumph on his enemies.
112:9 He generously gives 53 to the needy;
his integrity endures. 54
He will be vindicated and honored. 55
112:10 When the wicked 56 see this, they will worry;
they will grind their teeth in frustration 57 and melt away;
the desire of the wicked will perish. 58
113:1 Praise the Lord!
Praise, you servants of the Lord,
praise the name of the Lord!
113:2 May the Lord’s name be praised
now and forevermore!
the Lord’s name is deserving of praise.
113:4 The Lord is exalted over all the nations;
his splendor reaches beyond the sky. 61
113:5 Who can compare to the Lord our God,
who sits on a high throne? 62
113:6 He bends down to look 63
at the sky and the earth.
113:7 He raises the poor from the dirt,
and lifts up the needy from the garbage pile, 64
113:8 that he might seat him with princes,
with the princes of his people.
113:9 He makes the barren woman of the family 65
a happy mother of children. 66
Praise the Lord!
Isaiah 50:1-11
Context50:1 This is what the Lord says:
“Where is your mother’s divorce certificate
by which I divorced her?
Or to which of my creditors did I sell you? 67
Look, you were sold because of your sins; 68
because of your rebellious acts I divorced your mother. 69
50:2 Why does no one challenge me when I come?
Why does no one respond when I call? 70
Is my hand too weak 71 to deliver 72 you?
Do I lack the power to rescue you?
Look, with a mere shout 73 I can dry up the sea;
I can turn streams into a desert,
so the fish rot away and die
from lack of water. 74
50:3 I can clothe the sky in darkness;
I can cover it with sackcloth.”
50:4 The sovereign Lord has given me the capacity to be his spokesman, 75
so that I know how to help the weary. 76
He wakes me up every morning;
he makes me alert so I can listen attentively as disciples do. 77
50:5 The sovereign Lord has spoken to me clearly; 78
I have not rebelled,
I have not turned back.
50:6 I offered my back to those who attacked, 79
my jaws to those who tore out my beard;
I did not hide my face
from insults and spitting.
50:7 But the sovereign Lord helps me,
so I am not humiliated.
For that reason I am steadfastly resolved; 80
I know I will not be put to shame.
50:8 The one who vindicates me is close by.
Who dares to argue with me? Let us confront each other! 81
Who is my accuser? 82 Let him challenge me! 83
50:9 Look, the sovereign Lord helps me.
Who dares to condemn me?
Look, all of them will wear out like clothes;
a moth will eat away at them.
50:10 Who among you fears the Lord?
Who obeys 84 his servant?
Whoever walks in deep darkness, 85
without light,
should trust in the name of the Lord
and rely on his God.
50:11 Look, all of you who start a fire
and who equip yourselves with 86 flaming arrows, 87
walk 88 in the light 89 of the fire you started
and among the flaming arrows you ignited! 90
This is what you will receive from me: 91
you will lie down in a place of pain. 92
Revelation 20:1-15
Context20:1 Then 93 I saw an angel descending from heaven, holding 94 in his hand the key to the abyss and a huge chain. 20:2 He 95 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 96 then 97 threw him into the abyss and locked 98 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 99 I saw thrones and seated on them were those who had been given authority to judge. 100 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 101 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 102 came to life 103 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 104 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 105 in the first resurrection. The second death has no power over them, 106 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 107 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 108 the nations at the four corners of the earth, Gog and Magog, 109 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 110 20:9 They 111 went up 112 on the broad plain of the earth 113 and encircled 114 the camp 115 of the saints and the beloved city, but 116 fire came down from heaven and devoured them completely. 117 20:10 And the devil who deceived 118 them was thrown into the lake of fire and sulfur, 119 where the beast and the false prophet are 120 too, and they will be tormented there day and night forever and ever.
20:11 Then 121 I saw a large 122 white throne and the one who was seated on it; the earth and the heaven 123 fled 124 from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 125 books were opened, and another book was opened – the book of life. 126 So 127 the dead were judged by what was written in the books, according to their deeds. 128 20:13 The 129 sea gave up the dead that were in it, and Death 130 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 131 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 132 anyone’s name 133 was not found written in the book of life, that person 134 was thrown into the lake of fire.
1 tn Heb “bruised by crushing,” which many English versions take to refer to crushed testicles (NAB, NRSV, NLT); TEV “who has been castrated.”
2 tn Heb “cut off with respect to the penis”; KJV, ASV “hath his privy member cut off”; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT “penis”; NASB “male organ”; NCV “sex organ”; CEV “private parts”; NIV “emasculated by crushing or cutting.”
3 sn The Hebrew term translated “assembly” (קָהָל, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church.
4 tn Or “a person born of an illegitimate marriage.”
5 tn Heb “enter the assembly of the
6 sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).
7 tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.
8 tn Heb “enter the assembly of the
9 tn Heb “hired against you.”
10 tn Heb “the
11 tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.
12 tn Heb “brother.”
13 tn Heb “sojourner.”
14 sn Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1-6) because the Edomites (i.e., Esauites) were full “brothers” of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries.
15 tn Heb “evil.” The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity.
16 tn Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4.
17 tn Heb “so that one may go outside there.” This expression is euphemistic.
18 tn Heb “sit.” This expression is euphemistic.
19 tn Heb “with it”; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.
20 tn Heb “what comes from you,” a euphemism.
21 tn Heb “give [over] your enemies.”
22 tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (’ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.
23 tn The Hebrew text includes “from his master,” but this would be redundant in English style.
24 tn Heb “gates.”
25 tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qÿdeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).
26 tn Heb “daughters.”
27 tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).
28 tn Heb “sons.”
29 tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.
30 tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.
31 tn Heb “to your brother” (likewise in the following verse). Since this is not limited to actual siblings, “fellow Israelite” is used in the translation (cf. NAB, NASB “countrymen”).
32 tn Heb “the
33 tn The Hebrew text uses the infinitive absolute for emphasis, which is reflected in the translation by “surely.”
34 tn Heb “and it will be a sin to you”; NIV, NCV, NLT “be guilty of sin.”
35 tn Heb “grapes according to your appetite, your fullness.”
36 tn Heb “in your container”; NAB, NIV “your basket.”
37 sn For the continuation of these practices into NT times see Matt 12:1-8; Mark 2:23-28; Luke 6:1-5.
38 sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
39 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.
40 tn Heb “fears.”
41 tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.
42 tn Or “offspring”; Heb “seed.”
43 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
44 tn Heb “stands forever.”
45 tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.
46 tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.
47 tn Heb “man.”
48 tn Heb “he sustains his matters with justice.”
49 tn Heb “for an eternal memorial a just [one] will be.”
50 tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).
51 tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.
52 tn Heb “his heart,” viewed here as the seat of the volition.
53 tn Heb “he scatters, he gives.”
54 tn Heb “stands forever.”
55 tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).
56 tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).
57 tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.
58 tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).
59 sn Psalm 113. The psalmist praises God as the sovereign king of the world who reaches down to help the needy.
60 tn Heb “from the rising of the sun to its setting.” The extent is not temporal (“from sunrise to sunset”) but spatial (“from the place where the sun rises [the east] to the place where it sets [the west].” In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west.
61 tn Heb “above the sky [is] his splendor.”
62 tn Heb “the one who makes high to sit.”
63 tn Heb “the one who makes low to see.”
64 sn The language of v. 7 is almost identical to that of 1 Sam 2:8.
65 tn Heb “of the house.”
66 tn Heb “sons.”
67 sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.
68 sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.
69 sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.
70 sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.
71 tn Heb “short” (so NAB, NASB, NIV).
72 tn Or “ransom” (NAB, NASB, NIV).
73 tn Heb “with my rebuke.”
74 tn Heb “the fish stink from lack of water and die from thirst.”
75 tn Heb “has given to me a tongue of disciples.”
sn Verses 4-11 contain the third of the so-called servant songs, which depict the career of the Lord’s special servant, envisioned as an ideal Israel (49:3) who rescues the exiles and fulfills God’s purposes for the world. Here the servant alludes to opposition (something hinted at in 49:4), but also expresses his determination to persevere with the Lord’s help.
76 tc Heb “to know [?] the weary with a word.” Comparing it with Arabic and Aramaic cognates yields the meaning of “help, sustain.” Nevertheless, the meaning of עוּת (’ut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to עָנוֹת (’anot) from עָנָה (’anah, “answer”): “so that I know how to respond kindly to the weary.” Since the Qumran scroll 1QIsaa and the Vulgate support the MT reading, that reading is retained.
77 tn Heb “he arouses for me an ear, to hear like disciples.”
78 tn Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”
79 tn Or perhaps, “who beat [me].”
80 tn Heb “Therefore I set my face like flint.”
81 tn Heb “Let us stand together!”
82 tn Heb “Who is the master of my judgment?”
83 tn Heb “let him approach me”; NAB, NIV “Let him confront me.”
84 tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).
85 tn The plural indicates degree. Darkness may refer to exile and/or moral evil.
86 tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).
87 tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.
88 tn The imperative is probably rhetorical and has a predictive force.
89 tn Or perhaps, “flame” (so ASV).
90 sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.
91 tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).
92 sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.
93 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
94 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
95 tn Here καί (kai) has not been translated because of differences between Greek and English style.
96 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
98 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
100 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
101 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
102 tn Here καί (kai) has not been translated because of differences between Greek and English style.
103 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
104 sn This statement appears to be a parenthetical comment by the author.
105 tn Grk “who has a share.”
106 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
107 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
108 tn Or “mislead.”
109 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
110 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
111 tn Here καί (kai) has not been translated because of differences between Greek and English style.
112 tn The shift here to past tense reflects the Greek text.
113 tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
114 tn Or “surrounded.”
115 tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”
116 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
117 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
118 tn Or “misled.”
119 tn Traditionally, “brimstone.”
120 tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
121 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
122 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
123 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
124 tn Or “vanished.”
sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
126 tn Grk “another book was opened, which is of life.”
127 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
128 tn Grk “from the things written in the books according to their works.”
129 tn Here καί (kai) has not been translated because of differences between Greek and English style.
130 sn Here Death is personified (cf. 1 Cor 15:55).
131 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
132 tn Here καί (kai) has not been translated because of differences between Greek and English style.
133 tn The word “name” is not in the Greek text, but is implied.
134 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
