Deuteronomy 8:1-20 
Context8:1 You must keep carefully all these commandments 1 I am giving 2 you today so that you may live, increase in number, 3 and go in and occupy the land that the Lord promised to your ancestors. 4 8:2 Remember the whole way by which he 5 has brought you these forty years through the desert 6 so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not. 8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. 7 He did this to teach you 8 that humankind 9 cannot live by bread 10 alone, but also by everything that comes from the Lord’s mouth. 11 8:4 Your clothing did not wear out nor did your feet swell all these forty years. 8:5 Be keenly aware that just as a parent disciplines his child, 12 the Lord your God disciplines you. 8:6 So you must keep his 13 commandments, live according to his standards, 14 and revere him. 8:7 For the Lord your God is bringing you to a good land, a land of brooks, 15 springs, and fountains flowing forth in valleys and hills, 8:8 a land of wheat, barley, vines, fig trees, and pomegranates, of olive trees and honey, 8:9 a land where you may eat food 16 in plenty and find no lack of anything, a land whose stones are iron 17 and from whose hills you can mine copper. 8:10 You will eat your fill and then praise the Lord your God because of the good land he has given you.
8:11 Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today. 8:12 When you eat your fill, when you build and occupy good houses, 8:13 when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything, 8:14 be sure 18 you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery, 8:15 and who brought you through the great, fearful desert of venomous serpents 19 and scorpions, an arid place with no water. He made water flow 20 from a flint rock and 8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you 21 and eventually bring good to you. 8:17 Be careful 22 not to say, “My own ability and skill 23 have gotten me this wealth.” 8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, 24 even as he has to this day. 8:19 Now if you forget the Lord your God at all 25 and follow other gods, worshiping and prostrating yourselves before them, I testify to you today that you will surely be annihilated. 8:20 Just like the nations the Lord is about to destroy from your sight, so he will do to you 26 because you would not obey him. 27
Psalms 91:1-16
Context91:1 As for you, the one who lives 29 in the shelter of the sovereign One, 30
and resides in the protective shadow 31 of the mighty king 32 –
91:2 I say this about the Lord, my shelter and my stronghold,
my God in whom I trust –
91:3 he will certainly rescue you from the snare of the hunter 33
and from the destructive plague.
91:4 He will shelter you 34 with his wings; 35
you will find safety under his wings.
His faithfulness is like a shield or a protective wall. 36
91:5 You need not fear the terrors of the night, 37
the arrow that flies by day,
91:6 the plague that comes in the darkness,
or the disease that comes at noon. 38
91:7 Though a thousand may fall beside you,
and a multitude on your right side,
it 39 will not reach you.
91:8 Certainly you will see it with your very own eyes –
you will see the wicked paid back. 40
91:9 For you have taken refuge in the Lord,
my shelter, the sovereign One. 41
91:10 No harm will overtake 42 you;
no illness 43 will come near your home. 44
91:11 For he will order his angels 45
to protect you in all you do. 46
91:12 They will lift you up in their hands,
so you will not slip and fall on a stone. 47
91:13 You will subdue 48 a lion and a snake; 49
you will trample underfoot a young lion and a serpent.
“Because he is devoted to me, I will deliver him;
I will protect him 51 because he is loyal to me. 52
91:15 When he calls out to me, I will answer him.
I will be with him when he is in trouble;
I will rescue him and bring him honor.
91:16 I will satisfy him with long life, 53
and will let him see my salvation.
Isaiah 36:1-22
Context36:1 In the fourteenth year of King Hezekiah’s reign, 54 King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them. 36:2 The king of Assyria sent his chief adviser 55 from Lachish to King Hezekiah in Jerusalem, 56 along with a large army. The chief adviser 57 stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 58 36:3 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went out to meet him.
36:4 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? 59 36:5 Your claim to have a strategy and military strength is just empty talk. 60 In whom are you trusting, that you would dare to rebel against me? 36:6 Look, you must be trusting in Egypt, that splintered reed staff. If someone leans on it for support, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him! 36:7 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar.’ 36:8 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them. 36:9 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. 61 36:10 Furthermore it was by the command of the Lord that I marched up against this land to destroy it. The Lord told me, ‘March up against this land and destroy it!’”’” 62
36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, 63 for we understand it. Don’t speak with us in the Judahite dialect 64 in the hearing of the people who are on the wall.” 36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. 65 His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” 66
36:13 The chief adviser then stood there and called out loudly in the Judahite dialect, 67 “Listen to the message of the great king, the king of Assyria. 36:14 This is what the king says: ‘Don’t let Hezekiah mislead you, for he is not able to rescue you! 36:15 Don’t let Hezekiah talk you into trusting in the Lord by saying, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.” 36:16 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. 68 Then each of you may eat from his own vine and fig tree and drink water from his own cistern, 36:17 until I come and take you to a land just like your own – a land of grain and new wine, a land of bread and vineyards. 36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? 69 36:19 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? 70 Indeed, did any gods rescue Samaria 71 from my power? 72 36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” 73 36:21 They were silent and did not respond, for the king had ordered, “Don’t respond to him.”
36:22 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief 74 and reported to him what the chief adviser had said.
Revelation 6:1-17
Context6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, 75 “Come!” 76 6:2 So 77 I looked, 78 and here came 79 a white horse! The 80 one who rode it 81 had a bow, and he was given a crown, 82 and as a conqueror 83 he rode out to conquer.
6:3 Then 84 when the Lamb 85 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 86 came out, and the one who rode it 87 was granted permission 88 to take peace from the earth, so that people would butcher 89 one another, and he was given a huge sword.
6:5 Then 90 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 91 I looked, 92 and here came 93 a black horse! The 94 one who rode it 95 had a balance scale 96 in his hand. 6:6 Then 97 I heard something like a voice from among the four living creatures saying, “A quart 98 of wheat will cost a day’s pay 99 and three quarts of barley will cost a day’s pay. But 100 do not damage the olive oil and the wine!”
6:7 Then 101 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 102 I looked 103 and here came 104 a pale green 105 horse! The 106 name of the one who rode it 107 was Death, and Hades followed right behind. 108 They 109 were given authority over a fourth of the earth, to kill its population with the sword, 110 famine, and disease, 111 and by the wild animals of the earth.
6:9 Now 112 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 113 because of the word of God and because of the testimony they had given. 6:10 They 114 cried out with a loud voice, 115 “How long, 116 Sovereign Master, 117 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 118 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 119 of both their fellow servants 120 and their brothers who were going to be killed just as they had been.
6:12 Then 121 I looked when the Lamb opened the sixth seal, and a huge 122 earthquake took place; the sun became as black as sackcloth made of hair, 123 and the full moon became blood red; 124 6:13 and the stars in the sky 125 fell to the earth like a fig tree dropping 126 its unripe figs 127 when shaken by a fierce 128 wind. 6:14 The sky 129 was split apart 130 like a scroll being rolled up, 131 and every mountain and island was moved from its place. 6:15 Then 132 the kings of the earth, the 133 very important people, the generals, 134 the rich, the powerful, and everyone, slave 135 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 136 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 137 6:17 because the great day of their 138 wrath has come, and who is able to withstand it?” 139
1 tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).
2 tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).
3 tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”
4 tn Heb “fathers” (also in vv. 16, 18).
5 tn Heb “the
6 tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.
7 tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).
8 tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.
9 tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).
10 tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).
11 sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).
12 tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.
13 tn Heb “the commandments of the
14 tn Heb “by walking in his ways.” The “ways” of the Lord refer here to his moral standards as reflected in his commandments. The verb “walk” is used frequently in the Bible (both OT and NT) for one’s moral and ethical behavior.
15 tn Or “wadis.”
16 tn The Hebrew term may refer to “food” in a more general sense (cf. NASB, NCV, NLT) or “bread” in particular (cf. NAB, NIV, NRSV).
17 sn A land whose stones are iron. Since iron deposits are few and far between in Palestine, the reference here is probably to iron ore found in mines as opposed to the meteorite iron more commonly known in that area.
18 tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.
19 tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).
20 tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.
21 tn Heb “in order to humble you and in order to test you.” See 8:2.
22 tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words “be careful” supplied to indicate the connection.
23 tn Heb “my strength and the might of my hand.”
24 tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.
25 tn Heb “if forgetting, you forget.” The infinitive absolute is used for emphasis; the translation indicates this with the words “at all” (cf. KJV).
26 tn Heb “so you will perish.”
27 tn Heb “listen to the voice of the
28 sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.
29 tn Heb “[O] one who lives.”
30 tn Traditionally “the Most High.”
31 sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).
32 sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.
33 tn The word refers specifically to a fowler (or hunter of birds).
34 tn Heb “put a cover over you” (see Ps 5:11).
35 tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).
36 tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”
37 tn This probably alludes to a sneak attack by enemies in the darkness of night (see Song 3:8).
38 sn As in Deut 32:23-24, vv. 5-6 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics.
39 tn Apparently the deadly disease mentioned in v. 6b is the understood subject here.
40 tn Heb “retribution on the wicked.”
41 tn Heb “for you, the
42 tn Or “confront.”
43 tn For this sense of the Hebrew term נגע see Ps 38:11.
44 tn Heb “your tent.”
45 tn Heb “for his angels he will command concerning you.”
46 tn Heb “in all your ways.”
47 tn Heb “so your foot will not strike a stone.”
48 tn Heb “walk upon.”
49 tn Or perhaps “cobra” (see Ps 58:4).
50 tn The words “the
51 tn Or “make him secure” (Heb “set him on high”).
52 tn Heb “because he knows my name” (see Ps 9:10).
53 tn Heb “length of days.”
54 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
55 sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.
56 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
57 tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.
58 tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).
59 tn Heb “What is this object of trust in which you are trusting?”
60 tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.
61 tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”
62 sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.
63 sn Aramaic was the diplomatic language of the Assyrian empire.
64 tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”
65 tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.
66 tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”
sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.
67 tn The Hebrew text includes “and he said.”
68 tn Heb “make with me a blessing and come out to me.”
69 tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”
70 tn The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”
71 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
72 tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20).
73 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?
74 tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.
75 tn Grk “saying like a voice [or sound] of thunder.”
76 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
77 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
78 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the
79 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
80 tn Here καί (kai) has not been translated because of differences between Greek and English style.
81 tn Grk “the one sitting on it.”
sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Int 18 (1964): 407-18. This interpretation is the most probable one.
82 sn See the note on the word crown in Rev 3:11.
83 tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
84 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
85 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
86 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
87 tn Grk “the one sitting on it.”
88 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
89 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
90 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
91 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
92 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
93 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
94 tn Here καί (kai) has not been translated because of differences between Greek and English style.
95 tn Grk “the one sitting on it.”
96 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
98 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
99 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
100 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
101 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
102 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
103 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
104 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
105 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
106 tn Here καί (kai) has not been translated because of differences between Greek and English style.
107 tn Grk “the one sitting on it.”
108 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
109 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
110 tn Here καί (kai) has not been translated because of differences between Greek and English style.
111 tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
112 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
113 tn Or “murdered.” See the note on the word “butcher” in 6:4.
114 tn Here καί (kai) has not been translated because of differences between Greek and English style.
115 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
116 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
117 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
118 tn Here καί (kai) has not been translated because of differences between Greek and English style.
119 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).
120 tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
121 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
122 tn Or “powerful”; Grk “a great.”
123 tn Or “like hairy sackcloth” (L&N 8.13).
124 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
125 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
126 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
127 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
128 tn Grk “great wind.”
129 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
130 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
131 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
132 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
133 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
134 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
135 tn See the note on the word “servants” in 1:1.
136 tn 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 because of differences between Greek and English style.
137 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
138 tc Most
139 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
