Deuteronomy 10:1-22 
Context10:1 At that same time the Lord said to me, “Carve out for yourself two stone tablets like the first ones and come up the mountain to me; also make for yourself a wooden ark. 1 10:2 I will write on the tablets the same words 2 that were on the first tablets you broke, and you must put them into the ark.” 10:3 So I made an ark of acacia 3 wood and carved out two stone tablets just like the first ones. Then I went up the mountain with the two tablets in my hands. 10:4 The Lord 4 then wrote on the tablets the same words, 5 the ten commandments, 6 which he 7 had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he 8 gave them to me. 10:5 Then I turned, went down the mountain, and placed the tablets into the ark I had made – they are still there, just as the Lord commanded me.
10:6 “During those days the Israelites traveled from Beeroth Bene-Yaaqan 9 to Moserah. 10 There Aaron died and was buried, and his son Eleazar became priest in his place. 10:7 From there they traveled to Gudgodah, 11 and from Gudgodah to Jotbathah, 12 a place of flowing streams. 10:8 At that time the Lord set apart the tribe of Levi 13 to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings 14 in his name, as they do to this very day. 10:9 Therefore Levi has no allotment or inheritance 15 among his brothers; 16 the Lord is his inheritance just as the Lord your God told him. 10:10 As for me, I stayed at the mountain as I did the first time, forty days and nights. The Lord listened to me that time as well and decided not to destroy you. 10:11 Then he 17 said to me, “Get up, set out leading 18 the people so they may go and possess 19 the land I promised to give to their ancestors.” 20
10:12 Now, Israel, what does the Lord your God require of you except to revere him, 21 to obey all his commandments, 22 to love him, to serve him 23 with all your mind and being, 24 10:13 and to keep the Lord’s commandments and statutes that I am giving 25 you today for your own good? 10:14 The heavens – indeed the highest heavens – belong to the Lord your God, as does the earth and everything in it. 10:15 However, only to your ancestors did he 26 show his loving favor, 27 and he chose you, their descendants, 28 from all peoples – as is apparent today. 10:16 Therefore, cleanse 29 your heart and stop being so stubborn! 30 10:17 For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe, 10:18 who justly treats 31 the orphan and widow, and who loves resident foreigners, giving them food and clothing. 10:19 So you must love the resident foreigner because you were foreigners in the land of Egypt. 10:20 Revere the Lord your God, serve him, be loyal to him and take oaths only in his name. 10:21 He is the one you should praise; 32 he is your God, the one who has done these great and awesome things for you that you have seen. 10:22 When your ancestors went down to Egypt, they numbered only seventy, but now the Lord your God has made you as numerous as the stars of the sky. 33
Psalms 94:1-23
Context94:1 O Lord, the God who avenges!
O God who avenges, reveal your splendor! 35
94:2 Rise up, O judge of the earth!
Pay back the proud!
94:3 O Lord, how long will the wicked,
how long will the wicked celebrate? 36
94:4 They spew out threats 37 and speak defiantly;
all the evildoers boast. 38
94:5 O Lord, they crush your people;
they oppress the nation that belongs to you. 39
94:6 They kill the widow and the one residing outside his native land,
and they murder the fatherless. 40
94:7 Then they say, “The Lord does not see this;
the God of Jacob does not take notice of it.” 41
94:8 Take notice of this, 42 you ignorant people! 43
You fools, when will you ever understand?
94:9 Does the one who makes the human ear not hear?
Does the one who forms the human eye not see? 44
94:10 Does the one who disciplines the nations not punish?
He is the one who imparts knowledge to human beings!
94:11 The Lord knows that
peoples’ thoughts are morally bankrupt. 45
94:12 How blessed is the one 46 whom you instruct, O Lord,
the one whom you teach from your law,
94:13 in order to protect him from times of trouble, 47
until the wicked are destroyed. 48
94:14 Certainly 49 the Lord does not forsake his people;
he does not abandon the nation that belongs to him. 50
94:15 For justice will prevail, 51
and all the morally upright 52 will be vindicated. 53
94:16 Who will rise up to defend me 54 against the wicked?
Who will stand up for me against the evildoers? 55
94:17 If the Lord had not helped me,
I would have laid down in the silence of death. 56
94:18 If I say, “My foot is slipping,”
your loyal love, O Lord, supports me.
94:19 When worries threaten to overwhelm me, 57
your soothing touch makes me happy. 58
94:20 Cruel rulers 59 are not your allies,
those who make oppressive laws. 60
94:21 They conspire against 61 the blameless, 62
and condemn to death the innocent. 63
94:22 But the Lord will protect me, 64
and my God will shelter me. 65
94:23 He will pay them back for their sin. 66
He will destroy them because of 67 their evil;
the Lord our God will destroy them.
Isaiah 38:1-22
Context38:1 In those days Hezekiah was stricken with a terminal illness. 68 The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give instructions to your household, for you are about to die; you will not get well.’” 38:2 Hezekiah turned his face to the wall and prayed to the Lord, 38:3 “Please, Lord. Remember how I have served you 69 faithfully and with wholehearted devotion, 70 and how I have carried out your will.” 71 Then Hezekiah wept bitterly. 72
38:4 The Lord told Isaiah, 73 38:5 “Go and tell Hezekiah: ‘This is what the Lord God of your ancestor 74 David says: “I have heard your prayer; I have seen your tears. Look, I will add fifteen years to your life, 38:6 and rescue you and this city from the king of Assyria. I will shield this city.”’” 38:7 Isaiah replied, 75 “This is your sign from the Lord confirming that the Lord will do what he has said: 38:8 Look, I will make the shadow go back ten steps on the stairs of Ahaz.” 76 And then the shadow went back ten steps. 77
38:9 This is the prayer of King Hezekiah of Judah when he was sick and then recovered from his illness:
‘In the middle of my life 79 I must walk through the gates of Sheol,
I am deprived 80 of the rest of my years.’
38:11 “I thought,
‘I will no longer see the Lord 81 in the land of the living,
I will no longer look on humankind with the inhabitants of the world. 82
38:12 My dwelling place 83 is removed and taken away 84 from me
like a shepherd’s tent.
I rolled up my life like a weaver rolls cloth; 85
from the loom he cuts me off. 86
You turn day into night and end my life. 87
38:13 I cry out 88 until morning;
like a lion he shatters all my bones;
you turn day into night and end my life. 89
38:14 Like a swallow or a thrush I chirp,
I coo 90 like a dove;
my eyes grow tired from looking up to the sky. 91
O sovereign master, 92 I am oppressed;
help me! 93
38:15 What can I say?
He has decreed and acted. 94
I will walk slowly all my years because I am overcome with grief. 95
38:16 O sovereign master, your decrees can give men life;
may years of life be restored to me. 96
Restore my health 97 and preserve my life.’
38:17 “Look, the grief I experienced was for my benefit. 98
You delivered me 99 from the pit of oblivion. 100
For you removed all my sins from your sight. 101
38:18 Indeed 102 Sheol does not give you thanks;
death does not 103 praise you.
Those who descend into the pit do not anticipate your faithfulness.
38:19 The living person, the living person, he gives you thanks,
as I do today.
A father tells his sons about your faithfulness.
38:20 The Lord is about to deliver me, 104
and we will celebrate with music 105
for the rest of our lives in the Lord’s temple.” 106
38:21 107 Isaiah ordered, “Let them take a fig cake and apply it to the ulcerated sore and he will get well.” 38:22 Hezekiah said, “What is the confirming sign that I will go up to the Lord’s temple?”Revelation 8:1-13
Context8:1 Now 108 when the Lamb 109 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 110 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 111 angel holding 112 a golden censer 113 came and was stationed 114 at the altar. A 115 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The 116 smoke coming from the incense, 117 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 118 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, 119 flashes of lightning, and an earthquake.
8:6 Now 120 the seven angels holding 121 the seven trumpets prepared to blow them.
8:7 The 122 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 123 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 124 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 125 third of the sea became blood, 8:9 and a third of the creatures 126 living in the sea died, and a third of the ships were completely destroyed. 127
8:10 Then 128 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 129 it landed 130 on a third of the rivers and on the springs of water. 8:11 (Now 131 the name of the star is 132 Wormwood.) 133 So 134 a third of the waters became wormwood, 135 and many people died from these waters because they were poisoned. 136
8:12 Then 137 the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day 138 and for a third of the night likewise. 8:13 Then 139 I looked, and I heard an 140 eagle 141 flying directly overhead, 142 proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” 143
1 tn Or “chest” (so NIV, CEV); NLT “sacred chest”; TEV “wooden box.” This chest was made of acacia wood; it is later known as the ark of the covenant.
2 sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the
3 sn Acacia wood (Heb “shittim wood”). This is wood from the acacia, the most common timber tree of the Sinai region. Most likely it is the species Acacia raddiana because this has the largest trunk. See F. N. Hepper, Illustrated Encyclopedia of Bible Plants, 63.
4 tn Heb “he”; the referent (the
5 tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.
6 tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”
7 tn Heb “the
8 tn Heb “the
9 sn Beeroth Bene-Yaaqan. This Hebrew name could be translated “the wells of Bene-Yaaqan” or “the wells of the sons of Yaaqan,” a site whose location cannot be determined (cf. Num 33:31-32; 1 Chr 1:42).
10 sn Moserah. Since Aaron in other texts (Num 20:28; 33:38) is said to have died on Mount Hor, this must be the Arabah region in which Hor was located.
11 sn Gudgodah. This is probably the same as Haggidgad, which is also associated with Jotbathah (Num 33:33).
12 sn Jotbathah. This place, whose Hebrew name can be translated “place of wadis,” is possibly modern Ain Tabah, just north of Eilat, or Tabah, 6.5 mi (11 km) south of Eilat on the west shore of the Gulf of Aqaba.
13 sn The
14 sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.
15 sn Levi has no allotment or inheritance. As the priestly tribe, Levi would have no land allotment except for forty-eight towns set apart for their use (Num 35:1-8; Josh 21:1-42). But theirs was a far greater inheritance, for the
16 tn That is, among the other Israelite tribes.
17 tn Heb “the
18 tn Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”
19 tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.
20 tn Heb “fathers” (also in vv. 15, 22).
21 tn Heb “the
22 tn Heb “to walk in all his ways” (so KJV, NIV, NRSV); NAB “follow his ways exactly”; NLT “to live according to his will.”
23 tn Heb “the
24 tn Heb “heart and soul” or “heart and being”; NCV “with your whole being.” See note on the word “being” in Deut 6:5.
25 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
26 tn Heb “the
27 tn Heb “take delight to love.” Here again the verb אָהַב (’ahav, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the
28 tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.
29 tn Heb “circumcise the foreskin of” (cf. KJV, ASV, NRSV). Reference to the Abrahamic covenant prompts Moses to recall the sign of that covenant, namely, physical circumcision (Gen 17:9-14). Just as that act signified total covenant obedience, so spiritual circumcision (cleansing of the heart) signifies more internally a commitment to be pliable and obedient to the will of God (cf. Deut 30:6; Jer 4:4; 9:26).
30 tn Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6.
31 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”
32 tn Heb “your praise.” The pronoun is subjective and the noun “praise” is used here metonymically for the object of their praise (the Lord).
33 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
34 sn Psalm 94. The psalmist asks God to judge the wicked and affirms his confidence in God’s justice.
35 tn Heb “shine forth” (see Pss 50:2; 80:1).
36 tn Or “exult.”
37 tn Heb “they gush forth [words].”
38 tn The Hitpael of אָמַר (’amar) occurs only here (and perhaps in Isa 61:6).
39 tn Or “your inheritance.”
40 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 82:3; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
41 tn Heb “does not understand.”
42 tn Heb “understand.” The verb used in v. 7 is repeated here for rhetorical effect. The people referred to here claim God is ignorant of their actions, but the psalmist corrects their faulty viewpoint.
43 tn Heb “[you] brutish among the people.”
44 tn Heb “The one who plants an ear, does he not hear? The one who forms an eye, does he not see?”
45 tn Heb “the
46 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” The generic masculine pronoun is used in v. 2.
47 tn Heb “to give him rest from the days of trouble.”
48 tn Heb “until a pit is dug for the wicked.”
49 tn Or “for.”
50 tn Or “his inheritance.”
51 tn Heb “for judgment will return to justice.”
52 tn Heb “all the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
53 tn Heb “and after it [are] the pure of heart.”
54 tn Heb “for me.”
55 sn Who will stand up for me…? The questions anticipate the answer, “No one except God” (see v. 17).
56 tn Heb “If the
57 tn Heb “when my worries are many within me.”
58 tn Heb “your comforts cause my soul to delight.”
59 tn Heb “a throne of destruction.” “Throne” stands here by metonymy for rulers who occupy thrones.
60 tn Heb “Is a throne of destruction united to you, one that forms trouble upon a statute?” The rhetorical question anticipates the answer, “Of course not!” The translation, while not preserving the interrogative form of the statement, reflects its rhetorical force.
61 tn Or “attack.”
62 tn Heb “the life of the blameless.”
63 tn Heb “and the blood of the innocent they declare guilty.”
64 tn Heb “and the
65 tn Heb “and my God [has become] a rocky summit of my safety.”
66 tn The prefixed verbal form with vav (ו) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality.
67 tn Or “in.”
68 tn Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”
69 tn Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.
70 tn Heb “and with a complete heart”; KJV, ASV “with a perfect heart.”
71 tn Heb “and that which is good in your eyes I have done.”
72 tn Heb “wept with great weeping”; NCV “cried loudly”; TEV “began to cry bitterly.”
73 tn Heb “and the word of the Lord came to Isaiah, saying.”
74 tn Heb “father” (so KJV, NAB, NIV).
75 tn The words “Isaiah replied” are supplied in the translation for clarification. In the present form of the Hebrew text v. 7 is joined directly to v. 6, but vv. 21-22, if original to Isaiah 38, must be inserted here. See 2 Kgs 20:7-8.
76 tn Heb “the shadow on the steps which [the sun] had gone down, on the steps of Ahaz, with the sun, back ten steps.”
sn These steps probably functioned as a type of sundial. See HALOT 614 s.v. מַעֲלָה and M. Cogan and H. Tadmor, II Kings (AB), 256.
77 tn Heb “and the sun returned ten steps on the steps which it had gone down.”
78 tn Or “I said” (KJV, NIV, NRSV, NLT).
79 tn The precise meaning of the phrase בִּדְמִי יָמַי (bidmi yamay, “in the [?] of my days”) is uncertain. According to HALOT 226 s.v. דְּמִי this word is a hapax legomenon meaning “half.” Others derive the form from דַּמִי (dami, “quiet, rest, peacefulness”).
80 tn The precise meaning of the verb is uncertain. The Pual of of פָּקַד (paqad) occurs only here and in Exod 38:21, where it appears to mean “passed in review” or “mustered.” Perhaps the idea is, “I have been called away for the remainder of my years.” To bring out the sense more clearly, one can translate, “I am deprived of the rest of my years.”
81 tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה.
82 tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew
83 tn According to HALOT 217 s.v. דּוֹר this noun is a hapax legomenon meaning “dwelling place,” derived from a verbal root meaning “live” (see Ps 84:10). For an interpretation that understands the form as the well-attested noun meaning “generation,” see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.
84 tn The verb form appears to be a Niphal from גָּלָה (galah), which normally means “uncovered, revealed” in the Niphal. Because of the following reference to a shepherd’s tent, some prefer to emend the form to וְנָגַל, a Niphal from גָלָל (galal, “roll”) and translate “is rolled [or “folded”] up.”
85 tn Heb “I rolled up, like a weaver, my life” (so ASV).
86 sn For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.
87 tn Heb “from day to night you bring me to an end.”
88 tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivva’ti, “I cry out”) from the verbal root שָׁוַע (shava’), which occurs exclusively in the Piel.
89 tn Heb “from day to night you bring me to an end.”
90 tn Or “moan” (ASV, NAB, NASB, NRSV); KJV, CEV “mourn.”
91 tn Heb “my eyes become weak, toward the height.”
92 tn The Hebrew term translated “sovereign master” here and in v. 16 is אֲדֹנָי (’adonay).
93 tn Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor.
94 tn Heb “and he has spoken and he has acted.”
95 tn Heb “because of the bitterness of my soul.”
96 tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”
97 tn The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.
98 tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”
99 tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).
100 tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”
101 tn Heb “for you threw behind your back all my sins.”
102 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).
103 tn The negative particle is understood by ellipsis in this line. See GKC 483 §152.z.
104 tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 §114.i, and IBHS 610 §36.2.3g.
105 tn Heb “and music [or perhaps, “stringed instruments”] we will play.”
106 tn Heb “all the days of our lives in the house of the Lord.”
sn Note that vv. 21-22 have been placed between vv. 6-7, where they logically belong. See 2 Kgs 20:7-8.
107 tc If original to Isaiah 38, vv. 21-22 have obviously been misplaced in the course of the text’s transmission, and would most naturally be placed here, between Isa 38:6 and 38:7. See 2 Kgs 20:7-8, where these verses are placed at this point in the narrative, not at the end. Another possibility is that these verses were not in the original account, and a scribe, familiar with the 2 Kgs version of the story, appended vv. 21-22 to the end of the account in Isaiah 38.
108 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
109 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
110 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
111 tn Here καί (kai) has not been translated because of differences between Greek and English style.
112 tn Grk “having.”
113 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
114 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
115 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.
116 tn Here καί (kai) has not been translated because of differences between Greek and English style.
117 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
118 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
119 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
120 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
121 tn Grk “having.”
122 tn Here καί (kai) has not been translated because of differences between Greek and English style.
123 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
125 tn Here καί (kai) has not been translated because of differences between Greek and English style.
126 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
127 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
128 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
129 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
130 tn Grk “fell.”
131 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
132 tn Grk “is called,” but this is somewhat redundant in contemporary English.
133 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
134 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
135 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
136 tn Grk “and many of the men died from these waters because they were bitter.”
137 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
138 tn Grk “the day did not shine [with respect to] the third of it.”
139 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
140 tn Grk “one eagle.”
141 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
142 tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
143 tn Grk “about to sound their trumpets,” but this is redundant in English.
