Deuteronomy 24:1-22 
Context24:1 If a man marries a woman and she does not please him because he has found something offensive 1 in her, then he may draw up a divorce document, give it to her, and evict her from his house. 24:2 When she has left him 2 she may go and become someone else’s wife. 24:3 If the second husband rejects 3 her and then divorces her, 4 gives her the papers, and evicts her from his house, or if the second husband who married her dies, 24:4 her first husband who divorced her is not permitted to remarry 5 her after she has become ritually impure, for that is offensive to the Lord. 6 You must not bring guilt on the land 7 which the Lord your God is giving you as an inheritance.
24:5 When a man is newly married, he need not go into 8 the army nor be obligated in any way; he must be free to stay at home for a full year and bring joy to 9 the wife he has married.
24:6 One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security. 10
24:7 If a man is found kidnapping a person from among his fellow Israelites, 11 and regards him as mere property 12 and sells him, that kidnapper 13 must die. In this way you will purge 14 evil from among you.
24:8 Be careful during an outbreak of leprosy to follow precisely 15 all that the Levitical priests instruct you; as I have commanded them, so you should do. 24:9 Remember what the Lord your God did to Miriam 16 along the way after you left Egypt.
24:10 When you make any kind of loan to your neighbor, you may not go into his house to claim what he is offering as security. 17 24:11 You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security. 18 24:12 If the person is poor you may not use what he gives you as security for a covering. 19 24:13 You must by all means 20 return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just 21 deed by the Lord your God.
24:14 You must not oppress a lowly and poor servant, whether one from among your fellow Israelites 22 or from the resident foreigners who are living in your land and villages. 23 24:15 You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin.
24:16 Fathers must not be put to death for what their children 24 do, nor children for what their fathers do; each must be put to death for his own sin.
24:17 You must not pervert justice due a resident foreigner or an orphan, or take a widow’s garment as security for a loan. 24:18 Remember that you were slaves in Egypt and that the Lord your God redeemed you from there; therefore I am commanding you to do all this. 24:19 Whenever you reap your harvest in your field and leave some unraked grain there, 25 you must not return to get it; it should go to the resident foreigner, orphan, and widow so that the Lord your God may bless all the work you do. 26 24:20 When you beat your olive tree you must not repeat the procedure; 27 the remaining olives belong to the resident foreigner, orphan, and widow. 24:21 When you gather the grapes of your vineyard you must not do so a second time; 28 they should go to the resident foreigner, orphan, and widow. 24:22 Remember that you were slaves in the land of Egypt; therefore, I am commanding you to do all this.
Psalms 114:1--115:18
Context114:1 When Israel left Egypt,
when the family of Jacob left a foreign nation behind, 30
114:2 Judah became his sanctuary,
Israel his kingdom.
114:3 The sea looked and fled; 31
the Jordan River 32 turned back. 33
114:4 The mountains skipped like rams,
the hills like lambs. 34
114:5 Why do you flee, O sea?
Why do you turn back, O Jordan River?
114:6 Why do you skip like rams, O mountains,
like lambs, O hills?
114:7 Tremble, O earth, before the Lord –
before the God of Jacob,
114:8 who turned a rock into a pool of water,
a hard rock into springs of water! 35
115:1 Not to us, O Lord, not to us!
But to your name bring honor, 37
for the sake of your loyal love and faithfulness. 38
115:2 Why should the nations say,
“Where is their God?”
115:3 Our God is in heaven!
He does whatever he pleases! 39
115:4 Their 40 idols are made of silver and gold –
they are man-made. 41
115:5 They have mouths, but cannot speak,
eyes, but cannot see,
115:6 ears, but cannot hear,
noses, but cannot smell,
115:7 hands, but cannot touch,
feet, but cannot walk.
They cannot even clear their throats. 42
115:8 Those who make them will end up 43 like them,
as will everyone who trusts in them.
115:9 O Israel, trust in the Lord!
He is their deliverer 44 and protector. 45
115:10 O family 46 of Aaron, trust in the Lord!
He is their deliverer 47 and protector. 48
115:11 You loyal followers of the Lord, 49 trust in the Lord!
He is their deliverer 50 and protector. 51
115:12 The Lord takes notice of us, 52 he will bless 53 –
he will bless the family 54 of Israel,
he will bless the family of Aaron.
115:13 He will bless his loyal followers, 55
both young and old. 56
115:14 May he increase your numbers,
yours and your children’s! 57
115:15 May you be blessed by the Lord,
the creator 58 of heaven and earth!
115:16 The heavens belong to the Lord, 59
but the earth he has given to mankind. 60
115:17 The dead do not praise the Lord,
nor do any of those who descend into the silence of death. 61
115:18 But we will praise the Lord
now and forevermore.
Praise the Lord!
Isaiah 51:1-23
Context51:1 “Listen to me, you who pursue godliness, 62
who seek the Lord!
Look at the rock from which you were chiseled,
at the quarry 63 from which you were dug! 64
51:2 Look at Abraham, your father,
and Sarah, who gave you birth. 65
When I summoned him, he was a lone individual, 66
but I blessed him 67 and gave him numerous descendants. 68
51:3 Certainly the Lord will console Zion;
he will console all her ruins.
He will make her wilderness like Eden,
her desert like the Garden of the Lord.
Happiness and joy will be restored to 69 her,
thanksgiving and the sound of music.
51:4 Pay attention to me, my people!
Listen to me, my people!
For 70 I will issue a decree, 71
I will make my justice a light to the nations. 72
51:5 I am ready to vindicate, 73
I am ready to deliver, 74
I will establish justice among the nations. 75
The coastlands 76 wait patiently for me;
they wait in anticipation for the revelation of my power. 77
51:6 Look up at the sky!
Look at the earth below!
For the sky will dissipate 78 like smoke,
and the earth will wear out like clothes;
its residents will die like gnats.
But the deliverance I give 79 is permanent;
the vindication I provide 80 will not disappear. 81
51:7 Listen to me, you who know what is right,
you people who are aware of my law! 82
Don’t be afraid of the insults of men;
don’t be discouraged because of their abuse!
51:8 For a moth will eat away at them like clothes;
a clothes moth will devour them like wool.
But the vindication I provide 83 will be permanent;
the deliverance I give will last.”
51:9 Wake up! Wake up!
Clothe yourself with strength, O arm of the Lord! 84
Wake up as in former times, as in antiquity!
Did you not smash 85 the Proud One? 86
Did you not 87 wound the sea monster? 88
51:10 Did you not dry up the sea,
the waters of the great deep?
Did you not make 89 a path through the depths of the sea,
so those delivered from bondage 90 could cross over?
51:11 Those whom the Lord has ransomed will return;
they will enter Zion with a happy shout.
Unending joy will crown them, 91
happiness and joy will overwhelm 92 them;
grief and suffering will disappear. 93
51:12 “I, I am the one who consoles you. 94
Why are you afraid of mortal men,
of mere human beings who are as short-lived as grass? 95
51:13 Why do you forget 96 the Lord, who made you,
who stretched out the sky 97
and founded the earth?
Why do you constantly tremble all day long 98
at the anger of the oppressor,
when he makes plans to destroy?
Where is the anger of the oppressor? 99
51:14 The one who suffers 100 will soon be released;
he will not die in prison, 101
he will not go hungry. 102
51:15 I am the Lord your God,
who churns up the sea so that its waves surge.
The Lord who commands armies is his name!
51:16 I commission you 103 as my spokesman; 104
I cover you with the palm of my hand, 105
to establish 106 the sky and to found the earth,
to say to Zion, ‘You are my people.’” 107
51:17 Wake up! Wake up!
Get up, O Jerusalem!
You drank from the cup the Lord passed to you,
which was full of his anger! 108
You drained dry
the goblet full of intoxicating wine. 109
51:18 There was no one to lead her
among all the children she bore;
there was no one to take her by the hand
among all the children she raised.
51:19 These double disasters confronted you.
But who feels sorry for you?
Destruction and devastation,
famine and sword.
But who consoles you? 110
51:20 Your children faint;
they lie at the head of every street
like an antelope in a snare.
They are left in a stupor by the Lord’s anger,
by the battle cry of your God. 111
51:21 So listen to this, oppressed one,
who is drunk, but not from wine!
51:22 This is what your sovereign master, 112 the Lord your God, says:
“Look, I have removed from your hand
the cup of intoxicating wine, 113
the goblet full of my anger. 114
You will no longer have to drink it.
51:23 I will put it into the hand of your tormentors 115
who said to you, ‘Lie down, so we can walk over you.’
You made your back like the ground,
and like the street for those who walked over you.”
Revelation 21:1-27
Context21:1 Then 116 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 117 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 118 of God is among human beings. 119 He 120 will live among them, and they will be his people, and God himself will be with them. 121 21:4 He 122 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 123
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 124 he said to me, “Write it down, 125 because these words are reliable 126 and true.” 21:6 He also said to me, “It is done! 127 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 128 free of charge 129 from the spring of the water of life. 21:7 The one who conquers 130 will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 131 idol worshipers, 132 and all those who lie, their place 133 will be in the lake that burns with fire and sulfur. 134 That 135 is the second death.”
21:9 Then 136 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 137 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 138 he took me away in the Spirit 139 to a huge, majestic mountain 140 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 141 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 142 21:12 It has 143 a massive, high wall 144 with twelve gates, 145 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 146 are written on the gates. 147 21:13 There are 148 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 149 21:14 The 150 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 151 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 152 the city is laid out as a square, 153 its length and width the same. He 154 measured the city with the measuring rod 155 at fourteen hundred miles 156 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 157 according to human measurement, which is also the angel’s. 158 21:18 The city’s 159 wall is made 160 of jasper and the city is pure gold, like transparent glass. 161 21:19 The foundations of the city’s wall are decorated 162 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 163 the fourth emerald, 21:20 the fifth onyx, 164 the sixth carnelian, 165 the seventh chrysolite, 166 the eighth beryl, 167 the ninth topaz, the tenth chrysoprase, 168 the eleventh jacinth, 169 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 170 main street 171 of the city is pure gold, like transparent glass.
21:22 Now 172 I saw no temple in the city, because the Lord God – the All-Powerful 173 – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations 174 will walk by its light and the kings of the earth will bring their grandeur 175 into it. 21:25 Its gates will never be closed during the day 176 (and 177 there will be no night there). 178 21:26 They will bring the grandeur and the wealth 179 of the nations 180 into it, 21:27 but 181 nothing ritually unclean 182 will ever enter into it, nor anyone who does what is detestable 183 or practices falsehood, 184 but only those whose names 185 are written in the Lamb’s book of life.
1 tn Heb “nakedness of a thing.” The Hebrew phrase עֶרְוַת דָּבָר (’ervat davar) refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21; Ezek 22:10; 23:29; Hos 2:10).
2 tn Heb “his house.”
3 tn Heb “hates.” See note on the word “other” in Deut 21:15.
4 tn Heb “writes her a document of divorce.”
5 tn Heb “to return to take her to be his wife.”
6 sn The issue here is not divorce and its grounds per se but prohibition of remarriage to a mate whom one has previously divorced.
7 tn Heb “cause the land to sin” (so KJV, ASV).
8 tn Heb “go out with.”
9 tc For the MT’s reading Piel שִׂמַּח (simmakh, “bring joy to”), the Syriac and others read שָׂמַח (samakh, “enjoy”).
10 sn Taking millstones as security on a loan would amount to taking the owner’s own life in pledge, since the millstones were the owner’s means of earning a living and supporting his family.
11 tn Heb “from his brothers, from the sons of Israel.” The terms “brothers” and “sons of Israel” are in apposition; the second defines the first more specifically.
12 tn Or “and enslaves him.”
13 tn Heb “that thief.”
14 tn Heb “burn.” See note on the word “purge” in Deut 19:19.
15 tn Heb “to watch carefully and to do.”
16 sn What the
17 tn Heb “his pledge.” This refers to something offered as pledge of repayment, i.e., as security for the debt.
18 tn Heb “his pledge.”
19 tn Heb “may not lie down in his pledge.” What is in view is the use of clothing as guarantee for the repayment of loans, a matter already addressed elsewhere (Deut 23:19-20; 24:6; cf. Exod 22:25-26; Lev 25:35-37). Cf. NAB “you shall not sleep in the mantle he gives as a pledge”; NRSV “in the garment given you as the pledge.”
20 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “by all means.”
21 tn Or “righteous” (so NIV, NLT).
22 tn Heb “your brothers,” but not limited only to actual siblings; cf. NASB “your (+ own NAB) countrymen.”
23 tn Heb “who are in your land in your gates.” The word “living” is supplied in the translation for stylistic reasons.
24 tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.
25 tn Heb “in the field.”
26 tn Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1-13).
27 tn Heb “knock down after you.”
28 tn Heb “glean after you.”
29 sn Psalm 114. The psalmist recalls the events of the exodus and conquest and celebrates God’s kingship over his covenant people.
30 tn Heb “the house of Jacob from a nation speaking a foreign language.” The Hebrew verb לָעַז (la’at, “to speak a foreign language”) occurs only here in the OT.
31 sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).
32 tn Heb “the Jordan” (also in v. 5). The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
33 sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).
34 sn The mountains skipped like rams, the hills like lambs. This may recall the theophany at Sinai when the mountain shook before God’s presence (Exod 19:18).
35 sn In v. 8 the psalmist recalls the event(s) recorded in Exod 17:6 and/or Num 20:11 (see also Deut 8:15 and Ps 78:15-16, 20).
36 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.
37 tn Or “give glory.”
38 sn The psalmist asks the
39 sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3).
40 tn The referent of the pronominal suffix is “the nations” (v. 2).
41 tn Heb “the work of the hands of man.”
42 tn Heb “they cannot mutter in their throats.” Verse 5a refers to speaking, v. 7c to inarticulate sounds made in the throat (see M. Dahood, Psalms [AB], 3:140-41).
43 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.
44 tn Or “[source of] help.”
45 tn Heb “and their shield.”
46 tn Heb “house.”
47 tn Or “[source of] help.”
48 tn Heb “and their shield.”
49 tn Heb “[you] fearers of the
50 tn Or “[source of] help.”
51 tn Heb “and their shield.”
52 tn Or “remembers us.”
53 tn Another option is to translate the prefixed form of the verb “bless” in vv. 12-13 as a jussive, “may he bless” (see v. 14).
54 tn Heb “house.”
55 tn Heb “the fearers of the
56 tn Heb “the small along with the great.” The translation assumes that “small” and “great” here refer to age (see 2 Chr 15:13). Another option is to translate “both the insignificant and the prominent” (see Job 3:19; cf. NEB “high and low alike”).
57 tn Heb “may he add to you, to you and your sons.” The prefixed verbal form is jussive, indicating this is a prayer.
58 tn Or “maker.”
59 tn Heb “the heavens [are] heavens to the
60 tn Heb “to the sons of man.”
61 tn Heb “silence,” a metonymy here for death (see Ps 94:17).
62 tn Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”
63 tn Heb “the excavation of the hole.”
64 sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.
65 sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.
66 tn Heb “one”; NLT “was alone”; TEV “was childless.”
67 tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.
68 tn Heb “and I made him numerous.”
69 tn Heb “found in” (so NAB, NASB, NIV, NRSV).
70 tn Or “certainly.”
71 tn Heb “instruction [or “a law”] will go out from me.”
72 tn Heb “and my justice for a light to the nations I will cause to rest.”
73 tn Heb “my righteousness [or “vindication”] is near.”
74 tn Heb “my deliverance goes forth.”
75 tn Heb “and my arms will judge [on behalf of] nations.”
76 tn Or “islands” (NIV); TEV “Distant lands.”
77 tn Heb “for my arm” (so NIV, NRSV).
78 tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.
79 tn Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”
80 tn Heb “my righteousness [or “vindication”].”
81 tn Heb “will not be shattered [or “dismayed”].”
82 tn Heb “people (who have) my law in their heart.”
83 tn Heb “my vindication”; many English versions “my righteousness”; NRSV, TEV “my deliverance”; CEV “my victory.”
84 tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.
85 tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsaa has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”
86 tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).
87 tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”
88 tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.
89 tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”
90 tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”
91 tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.
92 tn Heb “overtake” (so NIV); NASB “they will obtain.”
93 tn Heb “grief and groaning will flee.”
94 tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.
95 tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.
96 tn Heb “and that you forget.”
97 tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
98 tn Heb “and that you tremble constantly all the day.”
99 tn The question anticipates the answer, “Ready to disappear!” See v. 14.
100 tn Heb “who is stooped over” (under a burden).
101 tn Heb “the pit” (so KJV); ASV, NAB “die and go down into the pit”; NASB, NIV “dungeon”; NCV “prison.”
102 tn Heb “he will not lack his bread.”
103 tn The addressee (second masculine singular, as in vv. 13, 15) in this verse is unclear. The exiles are addressed in the immediately preceding verses (note the critical tone of vv. 12-13 and the reference to the exiles in v. 14). However, it seems unlikely that they are addressed in v. 16, for the addressee appears to be commissioned to tell Zion, who here represents the restored exiles, “you are my people.” The addressee is distinct from the exiles. The language of v. 16a is reminiscent of 49:2 and 50:4, where the Lord’s special servant says he is God’s spokesman and effective instrument. Perhaps the Lord, having spoken to the exiles in vv. 1-15, now responds to this servant, who spoke just prior to this in 50:4-11.
104 tn Heb “I place my words in your mouth.”
105 tn Heb “with the shadow of my hand.”
106 tc The Hebrew text has לִנְטֹעַ (lintoa’, “to plant”). Several scholars prefer to emend this form to לִנְטֹת (lintot) from נָטָה (natah, “to stretch out”); see v. 13, as well as 40:22; 42:5; 44:24; 45:12; cf. NAB, NCV, NRSV. However, since the Qumran scroll 1QIsaa, LXX (and Aquila and Symmachus), and Vulgate support the MT reading, there is no need to emend the form. The interpretation is clear enough: Yahweh fixed the sky in its place.
107 tn The infinitives in v. 16b are most naturally understood as indicating the purpose of the divine actions described in v. 16a. The relationship of the third infinitive to the commission is clear enough – the Lord has made the addressee (his special servant?) his spokesman so that the latter might speak encouraging words to those in Zion. But how do the first two infinitives relate? The text seems to indicate that the Lord has commissioned the addressee so that the latter might create the universe! Perhaps creation imagery is employed metaphorically here to refer to the transformation that Jerusalem will experience (see 65:17-18).
108 tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”
109 tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”
110 tc The Hebrew text has אֲנַחֲמֵךְ (’anakhamekh), a first person form, but the Qumran scroll 1QIsaa reads correctly יִנַחֲמֵךְ (yinakhamekh), a third person form.
111 tn Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”
112 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
113 tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”
114 tn Heb “the goblet of the cup of my anger.”
115 tn That is, to make them drink it.
116 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
117 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
118 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
119 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
120 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
121 tc ‡ Most
122 tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.
123 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
125 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
126 tn Grk “faithful.”
127 tn Or “It has happened.”
128 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
129 tn Or “as a free gift” (see L&N 57.85).
130 tn Or “who is victorious”; traditionally, “who overcomes.”
131 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
132 tn Grk “idolaters.”
133 tn Grk “their share.”
134 tn Traditionally, “brimstone.”
135 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
136 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
137 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.” See also v. 15.
138 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
139 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).
140 tn Grk “to a mountain great and high.”
141 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
142 tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
143 tn Grk “jasper, having.” Here a new sentence was started in the translation.
144 tn Grk “a (city) wall great and high.”
145 tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
146 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
147 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
148 tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
149 tn The word “side” has been supplied four times in this verse for clarity.
150 tn Here καί (kai) has not been translated because of differences between Greek and English style.
151 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
152 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
153 tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”
154 tn Here καί (kai) has not been translated because of differences between Greek and English style.
155 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
156 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
157 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
158 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
159 tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
160 tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.
161 tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
162 tn The perfect participle here has been translated as an intensive (resultative) perfect.
163 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
164 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
165 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
166 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
167 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
168 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
169 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
170 tn Here καί (kai) has not been translated because of differences between Greek and English style.
171 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
172 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
173 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
174 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
175 tn Or “splendor”; Grk “glory.”
176 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
177 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
178 tn The clause has virtually the force of a parenthetical comment.
179 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
180 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
181 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
182 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
183 tn Or “what is abhorrent”; Grk “who practices abominations.”
184 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
185 tn Grk “those who are written”; the word “names” is implied.
