Ezra 1:1-11
Konteks1:1 1 In the first 2 year of King Cyrus of Persia, in order to fulfill the Lord’s message 3 spoken through 4 Jeremiah, 5 the Lord stirred the mind 6 of King Cyrus of Persia. He disseminated 7 a proclamation 8 throughout his entire kingdom, announcing in a written edict 9 the following: 10
1:2 “Thus says King Cyrus of Persia:
“‘The Lord God of heaven has given me all the kingdoms of the earth. He has instructed me to build a temple 11 for him in Jerusalem, 12 which is in Judah. 1:3 Anyone from 13 his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel – he is the God who is in Jerusalem. 1:4 Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors 14 with silver, gold, equipment, and animals, along with voluntary offerings for the temple of God which is in Jerusalem.’”
1:5 Then the leaders 15 of Judah and Benjamin, along with the priests and the Levites – all those whose mind God had stirred – got ready 16 to go up in order to build the temple of the Lord in Jerusalem. 17 1:6 All their neighbors assisted 18 them with silver utensils, 19 gold, equipment, animals, and expensive gifts, not to mention 20 all the voluntary offerings.
1:7 Then King Cyrus brought out the vessels of the Lord’s temple which Nebuchadnezzar had brought from Jerusalem and had displayed 21 in the temple of his gods. 1:8 King Cyrus of Persia entrusted 22 them to 23 Mithredath 24 the treasurer, who counted them out to Sheshbazzar 25 the leader of the Judahite exiles. 26
1:9 The inventory 27 of these items was as follows:
30 gold basins, 28
1,000 silver basins,
29 silver utensils, 29
1:10 30 gold bowls,
410 other 30 silver bowls,
and 1,000 other vessels.
1:11 All these gold and silver vessels totaled 5,400. 31 Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.
Ezra 6:1-22
Konteks6:1 So Darius the king issued orders, and they searched in the archives 32 of the treasury which were deposited there in Babylon. 6:2 A scroll was found in the citadel 33 of Ecbatana which is in the province of Media, and it was inscribed as follows:
“Memorandum: 6:3 In the first year of his reign, 34 King Cyrus gave orders concerning the temple of God in Jerusalem: 35 ‘Let the temple be rebuilt as a place where sacrifices are offered. Let its foundations be set in place. 36 Its height is to be ninety feet and its width ninety 37 feet, 38 6:4 with three layers of large stones 39 and one 40 layer of timber. The expense is to be subsidized 41 by the royal treasury. 42 6:5 Furthermore let the gold and silver vessels of the temple of God, which Nebuchadnezzar brought from the temple in Jerusalem and carried to Babylon, be returned and brought to their proper place in the temple in Jerusalem. Let them be deposited in the temple of God.’
6:6 “Now Tattenai governor of Trans-Euphrates, Shethar Bozenai, and their colleagues, the officials of Trans-Euphrates – all of you stay far away from there! 6:7 Leave the work on this temple of God alone. 43 Let the governor of the Jews and the elders of the Jews rebuild this temple of God in its proper place.
6:8 “I also hereby issue orders as to what you are to do with those elders of the Jews in order to rebuild this temple of God. From the royal treasury, from the taxes of Trans-Euphrates the complete costs are to be given to these men, so that there may be no interruption of the work. 44 6:9 Whatever is needed – whether oxen or rams or lambs or burnt offerings for the God of heaven or wheat or salt or wine or oil, as required by 45 the priests who are in Jerusalem – must be given to them daily without any neglect, 6:10 so that they may be offering incense to the God of heaven and may be praying for the good fortune of the king and his family. 46
6:11 “I hereby give orders that if anyone changes this directive a beam is to be pulled out from his house and he is to be raised up and impaled 47 on it, and his house is to be reduced 48 to a rubbish heap 49 for this indiscretion. 50 6:12 May God who makes his name to reside there overthrow any king or nation 51 who reaches out 52 to cause such change so as to destroy this temple of God in Jerusalem. I, Darius, have given orders. Let them be carried out with precision!”
6:13 Then Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues acted accordingly – with precision, just as Darius the king had given instructions. 53 6:14 The elders of the Jews continued building and prospering, while at the same time 54 Haggai the prophet and Zechariah the son of Iddo continued prophesying. They built and brought it to completion by the command of the God of Israel and by the command of Cyrus and Darius and Artaxerxes king of Persia. 6:15 They finished this temple on the third day of the month Adar, which is the sixth 55 year of the reign of King Darius.
6:16 The people 56 of Israel – the priests, the Levites, and the rest of the exiles 57 – observed the dedication of this temple of God with joy. 6:17 For the dedication of this temple of God they offered one hundred bulls, two hundred rams, four hundred lambs, and twelve male goats for the sin of all Israel, according to the number of the tribes of Israel. 6:18 They appointed the priests by their divisions and the Levites by their divisions over the worship of God at Jerusalem, 58 in accord with 59 the book of Moses. 6:19 60 The exiles 61 observed the Passover on the fourteenth day of the first month. 6:20 The priests and the Levites had purified themselves, every last one, 62 and they all were ceremonially pure. They sacrificed the Passover lamb for all the exiles, for their colleagues 63 the priests, and for themselves. 6:21 The Israelites who were returning from the exile ate it, along with all those who had joined them 64 in separating themselves from the uncleanness of the nations of the land to seek the Lord God of Israel. 6:22 They observed the Feast of Unleavened Bread for seven days with joy, for the Lord had given them joy and had changed the opinion 65 of the king of Assyria 66 toward them, so that he assisted 67 them in the work on the temple of God, the God of Israel.
Ezra 7:12-26
Konteks7:12 68 “Artaxerxes, king of kings, to Ezra the priest, a scribe of the perfect law of the God of heaven: 7:13 I have now issued a decree 69 that anyone in my kingdom from the people of Israel – even the priests and Levites – who wishes to do so may go up with you to Jerusalem. 70 7:14 You are authorized 71 by the king and his seven advisers to inquire concerning Judah and Jerusalem, according to the law of your God which is in your possession, 72 7:15 and to bring silver and gold which the king and his advisers have freely contributed to the God of Israel, who resides in Jerusalem, 7:16 along with all the silver and gold that you may collect 73 throughout all the province of Babylon and the contributions of the people and the priests for the temple of their God which is in Jerusalem. 7:17 With this money you should be sure to purchase bulls, rams, and lambs, along with the appropriate 74 meal offerings and libations. You should bring them to the altar of the temple of your God which is in Jerusalem. 7:18 You may do whatever seems appropriate to you and your colleagues 75 with the rest of the silver and the gold, in keeping with the will of your God. 7:19 Deliver to 76 the God of Jerusalem the vessels that are given to you for the service of the temple of your God. 7:20 The rest of the needs for the temple of your God that you may have to supply, 77 you may do so from the royal treasury.
7:21 “I, King Artaxerxes, hereby issue orders to all the treasurers of 78 Trans-Euphrates, that you precisely execute all that Ezra the priestly scribe of the law of the God of heaven may request of you – 7:22 up to 100 talents of silver, 100 cors of wheat, 100 baths of wine, 100 baths of olive oil, 79 and unlimited 80 salt. 7:23 Everything that the God of heaven has required should be precisely done for the temple of the God of heaven. Why should there be wrath 81 against the empire of the king and his sons? 7:24 Furthermore, be aware of the fact 82 that you have no authority to impose tax, tribute, or toll on any of the priests, the Levites, the musicians, the doorkeepers, the temple servants, or the attendants at the temple of this God.
7:25 “Now you, Ezra, in keeping with the wisdom of your God which you possess, 83 appoint judges 84 and court officials who can arbitrate cases on behalf of all the people who are in Trans-Euphrates who know the laws of your God. Those who do not know this law should be taught. 7:26 Everyone who does not observe both the law of your God and the law of the king will be completely 85 liable to the appropriate penalty, whether it is death or banishment or confiscation of property or detainment in prison.”
Mazmur 149:2
Konteks149:2 Let Israel rejoice in their Creator!
Let the people 86 of Zion delight in their king! 87
Mazmur 149:5-9
Konteks149:5 Let the godly rejoice because of their vindication! 88
Let them shout for joy upon their beds! 89
149:6 May they praise God
while they hold a two-edged sword in their hand, 90
149:7 in order to take 91 revenge on the nations,
and punish foreigners.
149:8 They bind 92 their kings in chains,
and their nobles in iron shackles,
149:9 and execute the judgment to which their enemies 93 have been sentenced. 94
All his loyal followers will be vindicated. 95
Praise the Lord!
Wahyu 18:4-8
Konteks18:4 Then 96 I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues, 18:5 because her sins have piled 97 up all the way to heaven 98 and God has remembered 99 her crimes. 100 18:6 Repay her the same way she repaid others; 101 pay her back double 102 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 103 she exalted herself and lived in sensual luxury, 104 to this extent give her torment and grief because she said to herself, 105 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 106 in a single day: disease, 107 mourning, 108 and famine, and she will be burned down 109 with fire, because the Lord God who judges her is powerful!”
Wahyu 18:20--19:7
Konteks18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 110 against her on your behalf!) 111
18:21 Then 112 one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,
“With this kind of sudden violent force 113
Babylon the great city will be thrown down 114
and it will never be found again!
18:22 And the sound of the harpists, musicians,
flute players, and trumpeters
will never be heard in you 115 again.
No 116 craftsman 117 who practices any trade
will ever be found in you again;
the noise of a mill 118 will never be heard in you again.
18:23 Even the light from a lamp
will never shine in you again!
The voices of the bridegroom and his bride
will never be heard in you again.
For your merchants were the tycoons of the world,
because all the nations 119 were deceived by your magic spells! 120
18:24 The 121 blood of the saints and prophets was found in her, 122
along with the blood 123 of all those who had been killed on the earth.”
19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 124
For he has judged 125 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 126 poured out by her own hands!” 127
19:3 Then 128 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 129 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 130 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 131 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 132 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 133
“Hallelujah!
For the Lord our God, 134 the All-Powerful, 135 reigns!
19:7 Let us rejoice 136 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
[1:1] 1 sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.
[1:1] 2 sn The first year of Cyrus would be ca. 539
[1:1] 3 tn Heb “the word of the Lord.”
[1:1] 4 tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.
[1:1] tn Heb “from the mouth of.”
[1:1] 5 sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612
[1:1] 6 tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.
[1:1] 7 tn Heb “caused to pass.”
[1:1] 8 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.
[1:1] 9 sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
[1:1] 10 tn Heb “in writing, saying.”
[1:2] 11 tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).
[1:2] 12 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 14 tn Heb “the men of his place.”
[1:5] 15 tn Heb “the heads of the fathers.”
[1:5] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:6] 18 tn Heb “strengthened their hands.”
[1:6] 19 tc The MT reads בִּכְלֵי־כֶסֶף (bikhley khesef, “with silver vessels”). However, part of the LXX manuscript tradition reads ἐν πᾶσιν ἀργυρίῳ (en pasin arguriw), which reflects an alternate Hebrew reading of בַּכֹּל־בַּכֶּסֶף (bakkol-bakkesef, “everywhere, with silver”). The textual variant involves (1) simple omission of yod (י) between two words, a common scribal mistake; (2) haplography of the preposition bet (בּ); and (3) an alternate vocalization tradition of the first term.
[1:6] 20 tn Heb “besides” or “in addition to.”
[1:7] 21 tn Heb “and he gave them.”
[1:8] 22 tn Heb “brought them forth.”
[1:8] 23 tn Heb “upon the hand of.”
[1:8] 24 sn A Persian name meaning “gift of Mithras.” See HALOT 656 s.v. מִתְרְדָת.
[1:8] 25 sn A Babylonian name with the probable meaning “Shamash protect the father.” See HALOT 1664-65 s.v. שֵׁשְׁבַּצַּר.
[1:8] 26 tn Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the governor of Judah.”
[1:9] 27 tn Heb “these are their number.”
[1:9] 28 tn The exact meaning of the Hebrew noun אֲגַרְטָל (’agartal, which occurs twice in this verse) is somewhat uncertain. The lexicons suggest that it is related to a common Semitic root (the Hebrew derivative has a prosthetic prefixed א [aleph] and interchange between ג [gimel] and ק [kof]): Judean Aramaic and Syriac qartalla, Arabic qirtallat, Ethiopic qartalo, all meaning “basket” (BDB 173-74 s.v.; HALOT 11 s.v.). There is debate whether this is a loanword from Greek κάρταλλος (kartallo", “basket”), Persian hirtal (“leather bag”) or Hittite kurtal (“container”). The term is traditionally understood as a kind of vessel, such as “basket, basin” (BDB 173-74 s.v.; HALOT 11 s.v.); but some suggest “leather bag” or a basket-shaped container of some sort (P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207; DCH 1:118 s.v.). The LXX translated it as ψυκτήρ (yukthr, “metal bowl”). The precise meaning depends on whether the nouns כֶּסֶף (kesef, “silver”) and זָהָב (zahav, “gold”), which follow each use of this plural construct noun, are genitives of content (“containers full of silver” and “containers full of gold”) or genitives of material (“silver containers” and “gold containers” = containers made from silver and gold). If they are genitives of content, the term probably means “baskets” or “leather bags” (filled with silver and gold); however, if they are genitives of material, the term would mean “basins” (made of silver and gold). Elsewhere in Ezra 1, the nouns כֶּסֶף (“silver”) and זָהָב (“gold”) are used as genitives or material, not genitives of contents; therefore, the translation “gold basins” and “silver basins” is preferred.
[1:9] 29 tn Heb “knives.” The Hebrew noun מַחֲלָפִים (makhalafim, “knives”) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II חָלַף (khalaf) means “to pass through” (BDB 322 s.v. חָלַף) or “to cut through” (HALOT 321 s.v. II חלף; see also Judg 5:26; Job 20:24); thus, the lexicons suggest מַחֲלָפִים means “knives” (BDB 322 s.v. מַחֲלָף; HALOT 569 s.v. *מַחֲלָף). The related noun חֲלָפוֹת (khalafot, “knife”) is used in Mishnaic Hebrew (HALOT 321 s.v. II חלף), and חֲלִיפוֹת (khalifot, “knives”) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm (“knives”; UT 19) and Syriac khalofta (“shearing knife”; HALOT 321 s.v. II חלף). The Vulgate translated it as “knives,” while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: “knives” (KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASV), “silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse 11 lists these twenty-nine objects among the “gold and silver vessels” brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous “silver utensils” (the term מַחֲלָפִים [“knives”] would hardly refer to “gold” items, but could refer to “silver items”).
[1:10] 30 tn The meaning of the Hebrew term מִשְׁנִים (mishnim) is uncertain. The noun מִשְׁנֶה (mishneh) means “double, second” (BDB 1041 s.v.), “what is doubled, two-fold” (HALOT 650 s.v. מִשְׁנֶה 3). The translations reflect a diversity of approaches: “410 silver bowls of a second kind” (KJV, NASV, RSV margin), “410 other silver bowls” (NRSV) and “410 matching silver bowls” (NIV). BDB 1041 s.v. משׁנה 3.a suggests it was originally a numeral that was garbled in the transmission process, as reflected in the LXX: “two thousand” (so RSV: “two thousand four hundred and ten bowls of silver”). The BHS editor suggests revocalizing the term to מְשֻׁנִים (mÿshunim, “changed”).
[1:11] 31 sn The total number as given in the MT does not match the numbers given for the various items in v. 9. It is not clear whether the difference is due to error in textual transmission or whether the constituent items mentioned are only a selection from a longer list, in which case the total from that longer list may have been retained. The numbers provided in 1 Esdras come much closer to agreeing with the number in Ezra 1:9-11, but this does not necessarily mean that 1 Esdras has been better preserved here than Ezra. 1 Esdras 2:13-15 (RSV) says, “The number of these was: a thousand gold cups, a thousand silver cups, twenty-nine silver censures, thirty gold bowls, two thousand four hundred and ten silver bowls, and a thousand other vessels. All the vessels were handed over, gold and silver, five thousand four hundred and sixty-nine, and they were carried back by Shesbazzar with the returning exiles from Babylon to Jerusalem.”
[6:1] 32 tn Aram “the house of the archives.”
[6:2] 33 tc The translation reads בִירְתָא (birta’, citadel”) rather than the reading בְּבִירְתָא (bÿvireta’, “in the citadel”) found in the MT. The MT probably experienced dittography here.
[6:3] 34 tn Aram “In the first year of Cyrus the king.”
[6:3] 35 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:3] 36 tn Aram “raised”; or perhaps “retained” (so NASB; cf. NLT), referring to the original foundations of Solomon’s temple.
[6:3] 37 tc The Syriac Peshitta reads “twenty cubits” here, a measurement probably derived from dimensions given elsewhere for Solomon’s temple. According to 1 Kgs 6:2 the dimensions of the Solomonic temple were as follows: length, 60 cubits; width, 20 cubits; height, 30 cubits. Since one would expect the dimensions cited in Ezra 6:3 to correspond to those of Solomon’s temple, it is odd that no dimension for length is provided. The Syriac has apparently harmonized the width dimension provided here (“twenty cubits”) to that given in 1 Kgs 6:2.
[6:3] 38 tn Aram “Its height sixty cubits and its width sixty cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long.
[6:4] 39 tn Aram “stones of rolling.”
[6:4] 40 tc The translation follows the LXX reading חַד (khad, “one”) rather than the MT חֲדַת (khadat, “new”). If the MT reading “new” is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material.
[6:4] 41 tn Aram “let be given.”
[6:7] 43 tc For the MT reading “the work on this temple of God” the LXX reads “the servant of the Lord Zurababel” [= Zerubbabel].
[6:8] 44 tn The words “of the work” are not in the Aramaic, but are supplied in the translation for clarity.
[6:9] 45 tn Aram “according to the word of.”
[6:10] 46 tn Aram “for the life of the king and his sons.”
[6:11] 47 sn The practice referred to in v. 11 has been understood in various ways: hanging (cf. 1 Esd 6:32 and KJV); flogging (cf. NEB, NLT); impalement (BDB 1091 s.v. זְקַף; HALOT 1914 s.v. מחא hitpe; cf. NAB, NIV, NRSV). The latter seems the most likely.
[6:11] 49 tn Aram “a dunghill.”
[6:12] 52 tn Aram “who sends forth his hand.”
[6:14] 54 tn Aram “in” or “by,” in the sense of accompaniment.
[6:15] 55 sn The sixth year of the reign of Darius would be ca. 516
[6:16] 57 tn Aram “sons of the exile.”
[6:18] 58 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:18] 59 tn Aram “according to the writing of.”
[6:19] 60 sn At this point the language of the book reverts from Aramaic (4:8–6:18) back to Hebrew. Aramaic will again be used in Ezra 7:12-26.
[6:19] 61 tn Heb “the sons of the exile.” So also in v. 20.
[6:20] 62 tn Heb “as one.” The expression is best understood as referring to the unity shown by the religious leaders in preparing themselves for the observance of Passover. On the meaning of the Hebrew phrase see DCH 1:182 s.v. אֶחָד 3b. See also HALOT 30 s.v. אֶחָד 5.
[6:21] 64 tn Heb “who had separated from the uncleanness of the nations of the land to them.”
[6:22] 66 sn The expression “king of Assyria” is anachronistic, since Assyria fell in 612
[6:22] 67 tn Heb “to strengthen their hands.”
[7:12] 68 sn Ezra 7:12-26 is written in Aramaic rather than Hebrew.
[7:13] 69 tn Heb “from me is placed a decree.” So also in v. 21.
[7:13] 70 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:14] 72 tn Aram “in your hand.”
[7:17] 74 tn Aram “their meal offerings and their libations.”
[7:20] 77 tn Aram “may fall to you to give.”
[7:21] 78 tn Aram “who are in.”
[7:22] 79 tc The translation reads מְשַׁח בַּתִּין (mÿshakh battin) rather than מְשַׁח בַּתִּין (battin mÿshakh) of the MT.
[7:22] 80 tn Aram “he did not write.”
[7:23] 81 tn The Aramaic word used here for “wrath” (קְצַף, qÿtsaf; cf. Heb קָצַף, qatsaf) is usually used in the Hebrew Bible for God’s anger as opposed to human anger (but contra Eccl 5:17 [MT 5:16]; Esth 1:18; 2 Kgs 3:27). The fact that this word is used in v. 23 may have theological significance, pointing to the possibility of divine judgment if the responsible parties should fail to make available these provisions for the temple.
[7:24] 82 tn Aram “we are making known to you.”
[7:25] 83 tn Aram “in your hand.”
[7:25] 84 tc For the MT reading שָׁפְטִין (shoftim, “judges”) the LXX uses the noun γραμματεῖς (grammatei", “scribes”).
[7:26] 85 tn On the meaning of this word see HALOT 1820-21 s.v. אָסְפַּרְנָא; E. Vogt, Lexicon linguae aramaicae, 14.
[149:2] 87 sn The
[149:5] 88 tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the
[149:5] 89 tn The significance of the reference to “beds” is unclear. Perhaps the point is that they should rejoice at all times, even when falling asleep or awaking.
[149:6] 90 tn Heb “[May] praises of God [be] in their throat, and a two-edged sword in their hand.”
[149:9] 93 tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.
[149:9] 94 tn Heb “to do against them judgment [that] is written.”
[149:9] 95 tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).
[18:4] 96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 97 tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”
[18:5] 98 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 99 tn That is, remembered her sins to execute judgment on them.
[18:6] 101 tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:6] 102 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 103 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 104 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:7] 105 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 106 tn Grk “For this reason, her plagues will come.”
[18:8] 107 tn Grk “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).
[18:8] 108 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 109 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:20] 110 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
[18:20] 111 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
[18:20] sn This verse forms a parenthetical aside in the narrative.
[18:21] 112 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 113 tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.
[18:21] 114 sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.
[18:22] 115 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 116 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 117 tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”
[18:22] 118 tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.
[18:23] 119 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 120 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[18:24] 121 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 122 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 123 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 124 tn Compare the similar phrase in Rev 16:7.
[19:2] 125 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 126 tn See the note on the word “servants” in 1:1.
[19:2] 127 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 128 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 129 tn Or “her smoke ascends forever and ever.”
[19:4] 130 tn Grk “creatures fell down.” 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.”
[19:5] 131 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 132 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 133 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 134 tc Several
[19:6] 135 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
[19:7] 136 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
