¹ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

² tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

³ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

⁵ tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.

⁶ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

⁷ tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).

⁸ tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.

⁹ tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”

¹⁰ tn Heb “fathers” (also in v. 17).

¹¹ tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).

¹² tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”

¹³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail” (cf. NIV “you must certainly put him to death”).

¹⁴ tn Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.

¹⁵ sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).

¹⁶ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

¹⁷ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

¹⁸ tc The LXX and Tg read “your” for the MT’s “their.”

¹⁹ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

²⁰ tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.

²¹ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “by all means.” Cf. KJV, NASB “surely”; NIV “certainly.”

²² tn Or “put under divine judgment. The Hebrew word (חֵרֶם, kherem) refers to placing persons or things under God’s judgment, usually to the extent of their complete destruction.Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase “divine judgment” in Deut 2:34.

²³ tn Heb “street.”

²⁴ tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).

²⁵ tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.

²⁶ tn Heb “commanding” (so NASB, NRSV).

²⁷ tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.

²⁸ tn Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3.

²⁹ tn Heb “sons” (so NASB); TEV, NLT “people.”

³⁰ sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.

³¹ tn Or “set apart.”

³² tn Heb “The Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

³³ tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

sn The Hebrew term translated “select” (and the whole verse) is reminiscent of the classic covenant text (Exod 19:4-6) which describes Israel’s entry into covenant relationship with the Lord. Israel must resist paganism and its trappings precisely because she is a holy people elected by the Lord from among the nations to be his instrument of world redemption (cf. Deut 7:6; 26:18; Ps 135:4; Mal 3:17; Titus 2:14; 1 Pet 2:9).

³⁴ tn The Hebrew word תּוֹעֵבָה (to’evah, “forbidden; abhorrent”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. See note on the word “abhorrent” in Deut 7:25. Cf. KJV “abominable”; NIV “detestable”; NRSV “abhorrent.”

³⁵ tn The Hebrew term אַיָּל (’ayyal) may refer to a type of deer (cf. Arabic ’ayyal). Cf. NAB “the red deer.”

³⁶ tn The Hebrew term צְבִי (tsÿvi) is sometimes rendered “roebuck” (so KJV).

³⁷ tn The Hebrew term יַחְמוּר (yakhmur) may refer to a “fallow deer”; cf. Arabic yahmur (“deer”). Cf. NAB, NIV, NCV “roe deer”; NEB, NRSV, NLT “roebuck.”

³⁸ tn The Hebrew term דִּישֹׁן (dishon) is a hapax legomenon. Its referent is uncertain but the animal is likely a variety of antelope (cf. NEB “white-rumped deer”; NIV, NRSV, NLT “ibex”).

³⁹ tn The Hebrew term תְּאוֹ (tÿ’o; a variant is תּוֹא, to’) could also refer to another species of antelope. Cf. NEB “long-horned antelope”; NIV, NRSV “antelope.”

⁴⁰ tn The Hebrew term זֶמֶר (zemer) is another hapax legomenon with the possible meaning “wild sheep.” Cf. KJV, ASV “chamois”; NEB “rock-goat”; NAB, NIV, NRSV, NLT “mountain sheep.”

⁴¹ tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.

⁴² tn The Hebrew term שָׁפָן (shafan) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).

⁴³ tc The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה (vÿshosa’ shesa’ parsah, “and is clovenfooted,” i.e., “has parted hooves”), a phrase found in the otherwise exact parallel in Lev 11:7. The LXX and Smr attest the longer reading here. The meaning is, however, clear without it.

⁴⁴ tn NEB “the griffon-vulture.”

⁴⁵ tn The Hebrew term פֶּרֶס (peres) describes a large vulture otherwise known as the ossifrage (cf. KJV). This largest of the vultures takes its name from its habit of dropping skeletal remains from a great height so as to break the bones apart.

⁴⁶ tn The Hebrew term עָזְנִיָּה (’ozniyyah) may describe the black vulture (so NIV) or it may refer to the osprey (so NAB, NRSV, NLT), an eagle-like bird subsisting mainly on fish.

⁴⁷ tn The Hebrew term is דַּיָּה (dayyah). This, with the previous two terms (רָאָה [ra’ah] and אַיָּה [’ayyah]), is probably a kite of some species but otherwise impossible to specify.

⁴⁸ tn Or “owl.” The Hebrew term בַּת הַיַּעֲנָה (bat hayya’anah) is sometimes taken as “ostrich” (so ASV, NAB, NASB, NRSV, NLT), but may refer instead to some species of owl (cf. KJV “owl”; NEB “desert-owl”; NIV “horned owl”).

⁴⁹ tn The Hebrew term תַּחְמָס (takhmas) is either a type of owl (cf. NEB “short-eared owl”; NIV “screech owl”) or possibly the nighthawk (so NRSV, NLT).

⁵⁰ tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).

⁵¹ tn The Hebrew term תִּנְשֶׁמֶת (tinshemet) may refer to a species of owl (cf. ASV “horned owl”; NASB, NIV, NLT “white owl”) or perhaps even to the swan (so KJV); cf. NRSV “water hen.”

⁵² tn The Hebrew term קָאַת (qa’at) may also refer to a type of owl (NAB, NIV, NRSV “desert owl”) or perhaps the pelican (so KJV, NASB, NLT).

⁵³ tc The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.

⁵⁴ tn Heb “gates” (also in vv. 27, 28, 29).

⁵⁵ sn Do not boil a young goat in its mother’s milk. This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.

⁵⁶ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”

⁵⁷ tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.

⁵⁸ tn Heb “the Lord your God.” See note on “He” in 14:2.

⁵⁹ tn The Hebrew text includes “way is so far from you that you are unable to carry it because the.” These words have not been included in the translation for stylistic reasons, because they are redundant.

⁶⁰ tn Heb “bind the silver in your hand.”

⁶¹ sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.

⁶² tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”

⁶³ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

⁶⁴ tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).

⁶⁵ tn Heb “great.”

⁶⁶ tn The pronoun refers to the Lord himself (see vv. 5, 9).

⁶⁷ tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the Lord (see v. 1, and Ps 98:6). The noun עֹז (’oz, “strength”) should probably be revocalized as the adjective עַז (’az, “strong”).

⁶⁸ tn Heb “you establish fairness.”

⁶⁹ tn Or “exalt.”

⁷⁰ tn Or “bow down.”

⁷¹ tn Heb “among those who called on his name.”

⁷² tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.

⁷³ sn A pillar of cloud. The psalmist refers to the reality described in Exod 33:9-10; Num 12:5; and Deut 31:15.

⁷⁴ tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).

⁷⁵ tn Or “exalt.”

⁷⁶ sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.

⁷⁷ tn Or “serve.”

⁷⁸ tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.

⁷⁹ tn Or “is forever.”

⁸⁰ tn Heb “and to a generation and a generation [is] his faithfulness.”

⁸¹ sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.

⁸² tn Heb “take notice of.”

⁸³ tn Heb “I will walk about in the integrity of my heart in the midst of my house.”

⁸⁴ tn Heb “I will not set before my eyes a thing of worthlessness.”

⁸⁵ tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew mss. The form appears to be derived from a verbal root שׂוּט (sut, “to fall away; to swerve”; see Ps 40:4).

⁸⁶ tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”

⁸⁷ tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).

⁸⁸ tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.

⁸⁹ tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”

⁹⁰ tn Heb “my eyes [are] on the faithful of the land.”

⁹¹ tn The Hebrew text simply reads, “in order to live with me.”

⁹² tn Heb “one who walks in the way of integrity, he will minister to me.”

⁹³ tn Heb “he will not live in the midst of my house, one who does deceit.”

⁹⁴ tn Heb “one who speaks lies will not be established before my eyes.”

⁹⁵ tn Or “islands” (KJV, NIV, CEV); TEV “distant lands”; NLT “lands beyond the sea.”

⁹⁶ tn The Hebrew term מִשְׁפָּט (mishpat) could be translated “judgment,” but here it seems to refer to the dispute or debate between the Lord and the nations.

⁹⁷ sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).

⁹⁸ tn The interrogative particle is understood by ellipsis.

⁹⁹ tn Heb “[in] righteousness called him to his foot.”

¹⁰⁰ tn Heb “he [the Lord] places before him [Cyrus] nations.”

¹⁰¹ tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsa^a has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).

¹⁰² sn The point is that they are powerless before Cyrus’ military power and scatter before him.

¹⁰³ tn Heb “[in] peace”; KJV, ASV “safely”; NASB “in safety”; NIV “unscathed.”

¹⁰⁴ tn Heb “a way with his feet he does not come [or “enter”].” One could translate, “by a way he was not [previously] entering with his feet.” This would mean that he is advancing into new territory and expanding his conquests. The present translation assumes this is a hyperbolic description to his speedy advance. He moves so quickly he does not enter the way with his feet, i.e., his feet don’t even touch the ground. See C. R. North, Second Isaiah, 94.

¹⁰⁵ tn Heb “Who acts and accomplishes?”; NASB “Who has performed and accomplished it.”

¹⁰⁶ tn The interrogative particle is understood by ellipsis (note the preceding line).

¹⁰⁷ tn Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”

¹⁰⁸ tn Or “islands” (NIV, CEV); NCV “faraway places”; NLT “lands beyond the sea.”

¹⁰⁹ tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

¹¹⁰ tn Heb “each his neighbor helps”; NCV “The workers help each other.”

¹¹¹ tn The verb “encourages” is understood by ellipsis (note the preceding line).

¹¹² tn Heb “saying of the welding, ‘It is good.’”

¹¹³ tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).

¹¹⁴ tn Heb “whom I have taken hold of [i.e., to lead back].”

¹¹⁵ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

¹¹⁶ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

¹¹⁷ tn Heb “the men of your strife”; NASB “those who contend with you.”

¹¹⁸ tn Heb “like nothing”; NAB “come to nought.”

¹¹⁹ tn Heb “the men of your struggle”; NASB “those who quarrel with you.”

¹²⁰ tn Heb “the men of your battle”; NAB “who do battle with you.”

¹²¹ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

¹²² tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

¹²³ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

¹²⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

¹²⁵ tn Heb “into” (so NIV); ASV “have made thee to be.”

¹²⁶ tn Heb “owner of two-mouths,” i.e., double-edged.

¹²⁷ sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.

¹²⁸ tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).

¹²⁹ tn The words “I will do this” are supplied in the translation for clarification. The Hebrew text has here simply, “in order that.”

¹³⁰ tn Heb “they”; NAB, NRSV “that all may see”; CEV, NLT “Everyone will see.”

¹³¹ tn Heb “hand” (so KJV, NASB, NIV, NRSV).

¹³² tn Or “created it” (KJV, NAB, NASB, NIV, NRSV); TEV “has made it happen.”

¹³³ tn Heb “strong [words],” see HALOT 870 s.v. *עֲצֻמוֹת.

¹³⁴ sn Apparently this challenge is addressed to the pagan idol gods, see vv. 23-24.

¹³⁵ tn Heb “As for the former things, tell us what they are!”

¹³⁶ tn Heb “so we might set [them to] our heart.”

¹³⁷ tn Heb “and might know their outcome.”

¹³⁸ tn Heb “Declare the coming things, with respect to the end.”

¹³⁹ tc The translation assumes the Qere (וְנִרְאֶה [vÿnir’eh], from יָרֵא [yare’], “be afraid”).

tn Heb “so we might be frightened and afraid together.” On the meaning of the verb שָׁתָע (shata’), see the note at v. 10.

¹⁴⁰ tn Heb “an object of disgust [is he who] chooses you.”

¹⁴¹ sn That is, Cyrus the Persian. See the note at v. 2.

¹⁴² tn Heb “[one] from the rising of the sun [who] calls in my name.”

¹⁴³ tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).

¹⁴⁴ tn The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).

¹⁴⁵ tn The Hebrew text reads simply, “First to Zion, ‘Look here they are!’” The words “I decreed” are supplied in the translation for clarification.

¹⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁴⁷ tc The Hebrew text has אָוֶן (’aven, “deception,” i.e., “false”), but the Qumran scroll 1QIsa^a has אין (“nothing”), which forms a better parallel with אֶפֶס (’efes, “nothing”) in the next line. See also 40:17 and 41:12.

¹⁴⁸ tn Heb “their statues are wind and nothing”; NASB “wind and emptiness”; NIV “wind and confusion.”

¹⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁵⁰ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

¹⁵¹ tn Grk “saying.”

¹⁵² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁵³ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

¹⁵⁴ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

¹⁵⁵ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

¹⁵⁶ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

¹⁵⁷ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

¹⁵⁸ sn This description is parenthetical in nature.

¹⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶⁰ tn This is a collective singular in Greek.

¹⁶¹ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

¹⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶³ tn Or “authority.”

¹⁶⁴ tn Grk “the days.”

¹⁶⁵ 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.

¹⁶⁶ tn Or “authority.”

¹⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶⁸ tn Or “be victorious over”; traditionally, “overcome.”

¹⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷⁰ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

¹⁷¹ tn Grk “spiritually.”

¹⁷² tn The word “every” is not in the Greek text, but is implied by the following list.

¹⁷³ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹⁷⁴ tn Or “to be buried.”

¹⁷⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁷⁶ tn Grk “fell upon.”

¹⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁷⁸ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

¹⁷⁹ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

¹⁸⁰ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

¹⁸¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸² tn Grk “seven thousand names of men.”

¹⁸³ tn Grk “has passed.”

¹⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁸⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁸⁷ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

¹⁸⁸ tn Grk “saying.”

¹⁸⁹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

¹⁹⁰ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

¹⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹² tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹⁹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁹⁴ tn See the note on the word “servants” in 1:1.

¹⁹⁵ tn Grk “who fear.”

¹⁹⁶ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

¹⁹⁷ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

¹⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

¹⁹⁹ 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?…).”

²⁰⁰ tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.