¹ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

² tn Heb “fathers” (also in vv. 31, 37).

³ tn Heb “commanding.”

⁴ tc The LXX and Syriac read “to Baal Peor,” that is, the god worshiped at that place; see note on the name “Beth Peor” in Deut 3:29.

⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

⁶ tn Or “followed the Baal of Peor” (so NAB, NIV, NRSV), referring to the pagan god Baal.

⁷ tn Heb “in the midst of” (so ASV).

⁸ tn Heb “it is wisdom and understanding.”

⁹ tn Heb “wise and understanding.”

¹⁰ tn Or “pure”; or “fair”; Heb “righteous.”

¹¹ tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.

¹² tn Heb “place before.”

¹³ tn Heb “watch yourself and watch your soul carefully.”

¹⁴ tn The text begins with “(the) day (in) which.” In the Hebrew text v. 10 is subordinate to v. 11, but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.

¹⁵ tn Heb “the Lord.” See note on “he” in 4:3.

¹⁶ tn Heb “my words.” See v. 13; in Hebrew the “ten commandments” are the “ten words.”

¹⁷ tn Heb “a mountain burning with fire as far as the heart of the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

¹⁸ tn Heb “darkness, cloud, and heavy cloud.”

¹⁹ tn The words “was heard” are supplied in the translation to avoid the impression that the voice was seen.

²⁰ sn This is the first occurrence of the word בְּרִית (bÿrit, “covenant”) in the Book of Deuteronomy but it appears commonly hereafter (4:23, 31; 5:2, 3; 7:9, 12; 8:18; 9:9, 10, 11, 15; 10:2, 4, 5, 8; 17:2; 29:1, 9, 12, 14, 15, 18, 21, 25; 31:9, 16, 20, 25, 26; 33:9). Etymologically, it derives from the notion of linking or yoking together. See M. Weinfeld, TDOT 2:255.

²¹ tn Heb “the ten words.”

²² tn Heb “to which you are crossing over to possess it.”

²³ tn Heb “give great care to your souls.”

²⁴ tn The words “I say this” are supplied in the translation for stylistic reasons. In the Hebrew text v. 16 is subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.

²⁵ tn Heb “creeping thing.”

²⁶ tn Heb “under the earth.”

²⁷ tn Heb “lest you lift up your eyes.” In the Hebrew text vv. 16-19 are subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.

²⁸ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

²⁹ tn Heb “all the host of heaven.”

³⁰ tn In the Hebrew text the verbal sequence in v. 19 is “lest you look up…and see…and be seduced…and worship them…and serve them.” However, the first two actions are not prohibited in and of themselves. The prohibition pertains to the final three actions. The first two verbs describe actions that are logically subordinate to the following actions and can be treated as temporal or circumstantial: “lest, looking up…and seeing…, you are seduced.” See Joüon 2:635 §168.h.

³¹ tn Or “allotted.”

³² tn Or “nations.”

³³ tn Heb “under all the heaven.”

sn The OT views the heavenly host as God’s council, which surrounds his royal throne ready to do his bidding (see 1 Kgs 22:19). God has given this group, sometimes called the “sons of God” (cf. Job 1:6; 38:7; Ps 89:6), jurisdiction over the nations. See Deut 32:8 (LXX). Some also see this assembly as the addressee in Ps 82. While God delegated his council to rule over the nations, he established a theocratic government over Israel and ruled directly over his chosen people via the Mosaic covenant. See v. 20, as well as Deut 32:9.

³⁴ tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.

³⁵ tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.

³⁶ tn Heb “the Lord your God.” See note on “he” in 4:3.

³⁷ tn The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”

³⁸ tn Heb “this.” The translation uses “that” to avoid confusion; earlier in the verse Moses refers to Transjordan as “this land.”

³⁹ tn Heb “the Lord your God.” See note on “he” in 4:3.

⁴⁰ tn Heb “commanded.”

⁴¹ tn The juxtaposition of the Hebrew terms אֵשׁ (’esh, “fire”) and קַנָּא (qanna’, “jealous”) is interesting in light of Deut 6:15 where the Lord is seen as a jealous God whose anger bursts into a destructive fire. For God to be “jealous” means that his holiness and uniqueness cannot tolerate pretended or imaginary rivals. It is not petty envy but response to an act of insubordination that must be severely judged (see H. Peels, NIDOTTE 3:937-40).

⁴² tn Heb “have grown old in the land,” i.e., been there for a long time.

⁴³ tn Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”

⁴⁴ tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.

⁴⁵ sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the Lord’s covenant with them (see Deut 30:19; Isa 1:2; 3:13; Jer 2:9). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel’s disobedience, and the threat of judgment.

⁴⁶ tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”

⁴⁷ tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.

⁴⁸ tn Heb “you will be left men (i.e., few) of number.”

⁴⁹ tn Or “mind and being.” See Deut 6:5.

⁵⁰ sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.

⁵¹ tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.

⁵² tn Heb “the Lord your God.” See note on “he” in 4:3.

⁵³ tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).

⁵⁴ tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.

⁵⁵ tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.

⁵⁶ tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.

⁵⁷ tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).

⁵⁸ tn Heb “tried to go to take for himself.”

⁵⁹ tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).

⁶⁰ tn Heb “by strong hand and by outstretched arm.”

⁶¹ tn Heb “and his words you heard from the midst of the fire.”

⁶² tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9.

⁶³ tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s 3rd person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the MT should be emended in this instance.

⁶⁴ tn Heb “(as) an inheritance,” that is, landed property that one can pass on to one’s descendants.

⁶⁵ tn Heb “commanding” (so NRSV).

⁶⁶ tn Heb “the slayer who slew his neighbor without knowledge.”

⁶⁷ tn Heb “yesterday and a third (day).” The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing.

⁶⁸ tn Heb “the sons of Israel” (likewise in the following verse).

⁶⁹ tn The words “their territory extended” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 47-49 are all one sentence, but for the sake of English style and readability the translation divides the text into two sentences.

⁷⁰ sn Mount Siyon (the Hebrew name is שִׂיאֹן [si’on], not to be confused with Zion [צִיּוֹן, tsiyyon]) is another name for Mount Hermon, also called Sirion and Senir (cf. Deut 3:9).

⁷¹ sn The sea of the Arabah refers to the Dead Sea, also known as the Salt Sea in OT times (cf. Deut 3:17).

⁷² tn The meaning of the Hebrew term אַשְׁדֹּת (’ashdot) is unclear. It is usually translated either “slopes” (ASV, NAB, NIV, NRSV, NLT) or “watershed” (NEB).

⁷³ sn Psalm 86. The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.

⁷⁴ tn Heb “turn your ear.”

⁷⁵ tn Heb “my life.”

⁷⁶ tn Or “show me favor.”

⁷⁷ tn Heb “the soul of your servant.”

⁷⁸ tn Heb “I lift up my soul.”

⁷⁹ tn Or “for.”

⁸⁰ tn Heb “good.”

⁸¹ tn Heb “and there are none like your acts.”

⁸² tn Or “bow down before you.”

⁸³ tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles he expects the psalmist to follow. See Pss 25:4; 27:11.

⁸⁴ tn Heb “I will walk in your truth.” The Lord’s commandments are referred to as “truth” here because they are a trustworthy and accurate expression of the divine will. See Ps 25:5.

⁸⁵ tn Heb “Bind my heart to the fearing of your name.” The verb translated “bind” occurs only here in the Piel stem. It appears twice in the Qal, meaning “be joined” in both cases (Gen 49:6; Isa 14:20). To “fear” God’s name means to have a healthy respect for him which in turn motivates one to obey his commands (see Pss 61:5; 102:15).

⁸⁶ tn Or “forever.”

⁸⁷ tn Heb “for your loyal love [is] great over me.”

⁸⁸ tn Or “for he will have delivered my life.” The verb form indicates a future perfect here.

⁸⁹ tn Or “lower Sheol.”

⁹⁰ tn Heb “rise up against me.”

⁹¹ tn Or “assembly.”

⁹² tn Heb “seek my life and do not set you before them.” See Ps 54:3.

⁹³ tn Heb “slow to anger.”

⁹⁴ tn Heb “and great of loyal love and faithfulness.”

sn The psalmist’s confession of faith in this verse echoes Exod 34:6.

⁹⁵ tn Heb “the son of your female servant.” The phrase “son of a female servant” (see also Ps 116:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the Lord has such a secondary wife or concubine! It is used metaphorically and idiomatically to emphasize the psalmist’s humility before the Lord and his status as the Lord’s servant.

⁹⁶ tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.

⁹⁷ tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.

⁹⁸ tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the Lord will be followed by his intervention. Another option is to understand the forms as future perfects (“for you, O Lord, will have helped me and comforted me”).

⁹⁹ sn Psalm 87. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.

¹⁰⁰ tn Heb “his foundation [is] in the hills of holiness.” The expression “his foundation” refers here by metonymy to the Lord’s dwelling place in Zion. The “hills” are the ones surrounding Zion (see Pss 125:2; 133:3).

¹⁰¹ tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.”

¹⁰² sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).

¹⁰³ tn Heb “to those who know me” (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of זָכַר, zakhar, “remember” followed by the preposition -לְ [le] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of “among” and translate, “among those who know me” (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord’s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.

¹⁰⁴ tn Heb “Look.”

¹⁰⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

¹⁰⁶ tn Heb “Cush.”

¹⁰⁷ tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.

¹⁰⁸ tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (’amar), the preposition lamed (-לְ) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).

¹⁰⁹ tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.

¹¹⁰ tn Traditionally “Most High.”

¹¹¹ tn Heb “and he makes her secure, the Most High.”

¹¹² tn Heb “the Lord records in the writing of the nations.”

¹¹³ tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.

¹¹⁴ tc Heb “and singers, like pipers, all my springs [are] in you.” The participial form חֹלְלִים (kholÿlim) appears to be from a denominative verb meaning “play the pipe,” though some derive the form from חוּל (khul, “dance”). In this case the duplicated lamed (ל) requires an emendation to מְחֹלְלִים (mÿkholÿlim, “a Polel form). The words are addressed to Zion. As it stands, the Hebrew text makes little, if any, sense. “Springs” are often taken here as a symbol of divine blessing and life”), but this reading does not relate to the preceding line in any apparent way. The present translation assumes an emendation of כָּל־מַעְיָנַי (kol-ma’yanay, “all my springs”) to כֻּלָּם עָנוּ (kullam ’anu, “all of them sing,” with the form עָנוּ being derived from עָנָה, ’anah, “sing”).

¹¹⁵ tn Heb “will reign according to fairness.”

¹¹⁶ tn Heb “will rule according to justice.”

¹¹⁷ tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.

¹¹⁸ tn Heb “Eyes that see.”

¹¹⁹ tn The Hebrew text as vocalized reads literally “will not gaze,” but this is contradictory to the context. The verb form should be revocalized as תְּשֹׁעֶינָה (tÿsho’enah) from שָׁעַע (sha’a’, “be blinded”); see Isa 6:10; 29:9.

¹²⁰ tn Heb “ears that hear.”

¹²¹ tn Heb “the heart of rashness will understand knowledge”; cf. NAB “The flighty will become wise and capable.”

¹²² tn Or “foolishness,” in a moral-ethical sense. See 9:17.

¹²³ tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

¹²⁴ tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

¹²⁵ tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

¹²⁶ tn Heb “and the drink of the thirsty he causes to fail.”

¹²⁷ tn Heb “as for a deceiver, his implements [or “weapons”] are evil.”

¹²⁸ tn Or “he plans evil things”; NIV “he makes up evil schemes.”

¹²⁹ tn Heb “to ruin the poor with words of falsehood, even when the needy speak what is just.”

¹³⁰ tn Heb “and he upon honorable things stands.”

¹³¹ tn Or “self-assured”; NASB, NRSV “who are at ease.”

¹³² tn Or “self-confident”; NAB “overconfident.”

¹³³ tn Heb “days upon a year.”

¹³⁴ tn Or perhaps, “olive.” See 24:13.

¹³⁵ tn The imperatival forms in v. 11 are problematic. The first (חִרְדוּ, khirdu, “tremble”) is masculine plural in form, though spoken to a feminine plural addressee (שַׁאֲנַנּוֹת, sha’anannot, “complacent ones”). The four imperatival forms that follow (רְגָזָה, rÿgazah, “shake with fear”; פְּשֹׁטָה, pÿshotah, “strip off your clothes”; עֹרָה, ’orah, “expose yourselves”; and חֲגוֹרָה, khagorah, “put on”) all appear to be lengthened (so-called “emphatic”) masculine singular forms, even though they too appear to be spoken to a feminine plural addressee. GKC 131-32 §48.i suggests emending חִרְדוּ (khirdu) to חֲרָדָה (kharadah) and understanding all five imperatives as feminine plural “aramaized” forms.

¹³⁶ tc The Hebrew text has “over mourning breasts.” The reference to “breasts” would make sense in light of v. 11, which refers to the practice of women baring their breasts as a sign of sorrow (see J. N. Oswalt, Isaiah [NICOT], 1:585). However, one expects the preposition עַל (’al) to introduce the source or reason for mourning (see vv. 12b-13a) and the participle סֹפְדִים (sofedim, “mourning”) seems odd modifying “breasts.” The translation above assumes a twofold emendation: (1) שָׁדַיִם (shadayim, “breasts”) is emended to [ם]שָׂדַי (saday[m], “field,” a term that also appears in Isa 56:9). The final mem (ם) would be enclitic in this case, not a plural indicator. (The Hebrew noun שָׂדֶה (sadeh, “field”) forms its plural with an וֹת- [-ot] ending). (2) The plural participle סֹפְדִים is emended to סְפֹדָה (sÿfodah), a lengthened imperatival form, meaning “mourn.” For an overview of various suggestions that have been made for this difficult line, see Oswalt, 586, n. 12).

¹³⁷ tn “Mourn” is supplied in the translation for stylistic reasons. In the Hebrew text vv. 12-13 are one long sentence.

¹³⁸ tn Heb “indeed, over all the houses of joy.” It is not certain if this refers to individual homes or to places where parties and celebrations were held.

¹³⁹ sn This same phrase is used in 22:2.

¹⁴⁰ tn Or “noisy” (NAB, NIV, NCV).

¹⁴¹ tn Hebrew עֹפֶל (’ofel), probably refers here to a specific area within the city of Jerusalem. See HALOT 861 s.v. II עֹפֶל.

¹⁴² tn The Hebrew text has בְעַד מְעָרוֹת (vÿ’ad mÿ’arot). The force of בְעַד, which usually means “behind, through, round about,” or “for the benefit of,” is uncertain here. HALOT 616 s.v. *מְעָרָה takes מְעָרוֹת (mÿ’arot) as a homonym of “cave” and define it here as “cleared field.” Despite these lexical problems, the general point of the statement seems clear – the city will be uninhabited.

¹⁴³ tn Heb “the joy of wild donkeys, a pasture for flocks.”

¹⁴⁴ tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.

¹⁴⁵ sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.

¹⁴⁶ sn This new era of divine blessing will also include a moral/ethical transformation, as justice and fairness fill the land and replace the social injustice so prevalent in Isaiah’s time.

¹⁴⁷ tn Heb “and the product of fairness will be peace.”

¹⁴⁸ tn Heb “and the work of fairness [will be] calmness and security forever.”

¹⁴⁹ tn Or “in safe resting places”; NAB, NRSV “quiet resting places.”

¹⁵⁰ tn Heb “and [?] when the forest descends.” The form וּבָרַד (uvarad) is often understood as an otherwise unattested denominative verb meaning “to hail” (HALOT 154 s.v. I ברד). In this case one might translate, “and it hails when the forest is destroyed” (cf. KJV, ASV, NASB, NIV). Perhaps the text alludes to a powerful wind and hail storm that knocks down limbs and trees. Some prefer to emend the form to וְיָרַד (vÿyarad), “and it descends,” which provides better, though not perfect, symmetry with the parallel line (cf. NAB). Perhaps וּבָרַד should be dismissed as dittographic. In this case the statement (“when the forest descends”) lacks a finite verb and seems incomplete, but perhaps it is subordinate to v. 20.

¹⁵¹ tn Heb “and in humiliation the city is laid low.”

¹⁵² tn Heb “by all the waters.”

¹⁵³ tn Heb “who set free the foot of the ox and donkey”; NIV “letting your cattle and donkeys range free.”

sn This verse seems to anticipate a time when fertile land is available to cultivate and crops are so abundant that the farm animals can be allowed to graze freely.

¹⁵⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

¹⁵⁵ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

¹⁵⁶ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.

¹⁵⁷ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

¹⁵⁸ sn On seven stars in his right hand see 1:16.

¹⁵⁹ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

¹⁶⁰ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

¹⁶¹ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

¹⁶² tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

¹⁶³ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.

¹⁶⁴ tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

¹⁶⁵ tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.

¹⁶⁶ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

¹⁶⁷ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

¹⁶⁸ tn Or “you did formerly.”

¹⁶⁹ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

¹⁷⁰ tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.

¹⁷¹ sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.

¹⁷² tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

¹⁷³ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

¹⁷⁴ tn Or “grant.”

¹⁷⁵ tn Or “stands.”

¹⁷⁶ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

¹⁷⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

¹⁷⁸ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

¹⁷⁹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

¹⁸⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

¹⁸¹ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

¹⁸² tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

¹⁸³ tn The words “against you” are not in the Greek text, but are implied.

¹⁸⁴ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

¹⁸⁵ tn Grk “is about to throw some of you,” but the force is causative in context.

¹⁸⁶ tn Or “tempted.”

¹⁸⁷ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

¹⁸⁸ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

¹⁸⁹ tn Or “who is victorious”; traditionally, “who overcomes.”

¹⁹⁰ tn Here καί (kai) has not been translated due to differences between Greek and English style.

¹⁹¹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

¹⁹² tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

¹⁹³ sn On the sharp double-edged sword see 1:16.

¹⁹⁴ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

¹⁹⁵ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

¹⁹⁶ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

¹⁹⁷ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

¹⁹⁸ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

¹⁹⁹ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

²⁰⁰ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

²⁰¹ sn See Num 22-24; 31:16.

²⁰² tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

²⁰³ tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

²⁰⁴ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”

²⁰⁵ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

sn See the note on the term Nicolaitans in 2:6.

²⁰⁶ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

²⁰⁷ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

²⁰⁸ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

²⁰⁹ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

²¹⁰ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

²¹¹ tn Or “know”; for the meaning “understand” see L&N 32.4.

²¹² tn Here καί (kai) has not been translated due to differences between Greek and English style.

²¹³ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

²¹⁴ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

²¹⁵ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

²¹⁶ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.

²¹⁷ tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.

²¹⁸ tn Or “perseverance.”

²¹⁹ tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”

²²⁰ tn The Greek article has been translated here with demonstrative force.

²²¹ tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א Ì⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.

²²² sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.

²²³ tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”

²²⁴ tn See the note on the word “servants” in 1:1.

²²⁵ sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.

²²⁶ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

²²⁷ tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

²²⁸ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

²²⁹ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

²³⁰ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

²³¹ tn Grk “I will kill 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).

²³² tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

²³³ sn This pronoun and the following one are plural in the Greek text.

²³⁴ tn Grk “each one of you according to your works.”

²³⁵ sn That is, the teaching of Jezebel (v. 20).

²³⁶ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

²³⁷ tn Or “who is victorious”; traditionally, “who overcomes.”

²³⁸ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

²³⁹ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

²⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁴¹ tn Grk “will shepherd.”

²⁴² tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

²⁴³ sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.

²⁴⁴ tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of δώσω (dwsw) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, ecein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).

²⁴⁵ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”