Wahyu 13:1-10

The Two Beasts

13:1 Then ¹  I saw a beast coming up out of the sea. It ²  had ten horns and seven heads, and on its horns were ten diadem crowns, ³  and on its heads a blasphemous name. ⁴  13:2 Now ⁵  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ⁶  dragon gave the beast ⁷  his power, his throne, and great authority to rule. ⁸  13:3 One of the beast’s ⁹  heads appeared to have been killed, ¹⁰  but the lethal wound had been healed. ¹¹  And the whole world followed ¹²  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ¹³  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ¹⁴  13:5 The beast ¹⁵  was given a mouth speaking proud words ¹⁶  and blasphemies, and he was permitted ¹⁷  to exercise ruling authority ¹⁸  for forty-two months. 13:6 So ¹⁹  the beast ²⁰  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ²¹  that is, those who dwell in heaven. 13:7 The beast ²²  was permitted to go to war against the saints and conquer them. ²³  He was given ruling authority ²⁴  over every tribe, people, ²⁵  language, and nation, 13:8 and all those who live on the earth will worship the beast, ²⁶  everyone whose name has not been written since the foundation of the world ²⁷  in the book of life belonging to the Lamb who was killed. ²⁸  13:9 If anyone has an ear, he had better listen!

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ²⁹ 

then by the sword he must be killed.

This ³⁰  requires steadfast endurance ³¹  and faith from the saints.

Wahyu 14:9

14:9 A ³²  third angel ³³  followed the first two, ³⁴  declaring ³⁵  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ³⁶  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ³⁷ 

Wahyu 16:16

16:16 Now ³⁸  the spirits ³⁹  gathered the kings and their armies ⁴⁰  to the place that is called Armageddon ⁴¹  in Hebrew.

Wahyu 17:12-14

17:12 The ⁴²  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁴³  as kings with the beast for one hour. 17:13 These kings ⁴⁴  have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ⁴⁵  the Lamb are the called, chosen, and faithful.”

Wahyu 18:9

18:9 Then ⁴⁶  the kings of the earth who committed immoral acts with her and lived in sensual luxury ⁴⁷  with her will weep and wail for her when they see the smoke from the fire that burns her up. ⁴⁸ 

Yehezkiel 38:8-18

38:8 After many days you will be summoned; in the latter years you will come to a land restored from the ravages of war, ⁴⁹  with many peoples gathered on the mountains of Israel that had long been in ruins. Its people ⁵⁰  were brought out from the peoples, and all of them will be living securely. 38:9 You will advance; ⁵¹  you will come like a storm. You will be like a cloud covering the earth, you, all your troops, and the many other peoples with you.

38:10 “‘This is what the sovereign Lord says: On that day thoughts will come into your mind, ⁵²  and you will devise an evil plan. 38:11 You will say, “I will invade ⁵³  a land of unwalled towns; I will advance against ⁵⁴  those living quietly in security – all of them living without walls and barred gates – 38:12 to loot and plunder, to attack ⁵⁵  the inhabited ruins and the people gathered from the nations, who are acquiring cattle and goods, who live at the center ⁵⁶  of the earth.” 38:13 Sheba and Dedan and the traders of Tarshish with all its young warriors ⁵⁷  will say to you, “Have you come to loot? Have you assembled your armies to plunder, to carry away silver and gold, to take away cattle and goods, to haul away a great amount of spoils?”’

38:14 “Therefore, prophesy, son of man, and say to Gog: ‘This is what the sovereign Lord says: On that day when my people Israel are living securely, you will take notice ⁵⁸  38:15 and come from your place, from the remote parts of the north, you and many peoples with you, all of them riding on horses, a great company and a vast army. 38:16 You will advance ⁵⁹  against my people Israel like a cloud covering the earth. In the latter days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself ⁶⁰  through you, O Gog.

38:17 “‘This is what the sovereign Lord says: Are you the one of whom I spoke in former days by my servants ⁶¹  the prophets of Israel, who prophesied in those days ⁶²  that I would bring you against them? 38:18 On that day, when Gog invades ⁶³  the land of Israel, declares the sovereign Lord, my rage will mount up in my anger.

Daniel 7:21-26

7:21 While I was watching, that horn began to wage war against the holy ones and was defeating ⁶⁴  them, 7:22 until the Ancient of Days arrived and judgment was rendered ⁶⁵  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

7:23 “This is what he told me: ⁶⁶ 

‘The fourth beast means that there will be a fourth kingdom on earth

that will differ from all the other kingdoms.

It will devour all the earth

and will trample and crush it.

7:24 The ten horns

mean that ten kings will arise from that kingdom.

Another king will arise after them,

but he will be different from the earlier ones.

He will humiliate ⁶⁷  three kings.

7:25 He will speak words against the Most High.

He will harass ⁶⁸  the holy ones of the Most High continually.

His intention ⁶⁹  will be to change times established by law. ⁷⁰ 

They will be delivered into his hand

For a time, times, ⁷¹  and half a time.

7:26 But the court will convene, ⁷²  and his ruling authority will be removed –

destroyed and abolished forever!

Daniel 8:25

8:25 By his treachery ⁷³  he will succeed through deceit. ⁷⁴  He will have an arrogant attitude, ⁷⁵  and he will destroy many who are unaware of his schemes. ⁷⁶  He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. ⁷⁷ 

Daniel 11:40-45

11:40 “At the time of the end the king of the south will attack ⁷⁸  him. Then the king of the north will storm against him ⁷⁹  with chariots, horsemen, and a large armada of ships. ⁸⁰  He ⁸¹  will invade lands, passing through them like an overflowing river. ⁸²  11:41 Then he will enter the beautiful land. ⁸³  Many ⁸⁴  will fall, but these will escape: ⁸⁵  Edom, Moab, and the Ammonite leadership. 11:42 He will extend his power ⁸⁶  against other lands; the land of Egypt will not escape. 11:43 He will have control over the hidden stores of gold and silver, as well as all the treasures of Egypt. Libyans and Ethiopians ⁸⁷  will submit to him. ⁸⁸  11:44 But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many. 11:45 He will pitch his royal tents between the seas ⁸⁹  toward the beautiful holy mountain. But he will come to his end, with no one to help him.

Yoel 3:9-14

Judgment in the Valley of Jehoshaphat

3:9 Proclaim this among the nations:

“Prepare for a holy war!

Call out the warriors!

Let all these fighting men approach and attack! ⁹⁰ 

3:10 Beat your plowshares ⁹¹  into swords,

and your pruning hooks ⁹²  into spears! ⁹³ 

Let the weak say, ‘I too am a warrior!’ ⁹⁴ 

3:11 Lend your aid ⁹⁵  and come,

all you surrounding nations,

and gather yourselves ⁹⁶  to that place.”

Bring down, O Lord, your warriors! ⁹⁷ 

3:12 Let the nations be roused and let them go up

to the valley of Jehoshaphat,

for there I will sit in judgment on all the surrounding nations.

3:13 Rush forth with ⁹⁸  the sickle, for the harvest is ripe!

Come, stomp the grapes, ⁹⁹  for the winepress is full!

The vats overflow.

Indeed, their evil is great! ¹⁰⁰ 

3:14 Crowds, great crowds are in the valley of decision,

for the day of the Lord is near in the valley of decision! ¹⁰¹ 

[13:1]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ² tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[13:1]  ⁴ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:1]  sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

[13:2]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ⁷ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ⁸ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ⁹ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ¹⁰ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ¹¹ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ¹² tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[13:4]  ¹³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ¹⁴ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[13:5]  ¹⁵ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ¹⁶ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ¹⁷ tn Grk “to it was granted.”

[13:5]  ¹⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ²⁰ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ²¹ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).

[13:7]  ²² tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ²³ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ²⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ²⁵ tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:8]  ²⁶ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ²⁷ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ²⁸ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ²⁹ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ³⁰ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ³¹ tn Or “perseverance.”

[14:9]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ³³ tn Grk “And another angel, a third.”

[14:9]  ³⁴ tn Grk “followed them.”

[14:9]  ³⁵ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[16:14]  ³⁶ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ³⁷ 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.”

[16:16]  ³⁸ tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.

[16:16]  ³⁹ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ⁴⁰ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ⁴¹ tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

[16:16]  tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.

[17:12]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁴³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ⁴⁴ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ⁴⁵ tn See BDAG 636 s.v. μετά A.2.a.α.

[18:9]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ⁴⁷ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:9]  ⁴⁸ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[38:8]  ⁴⁹ tn Heb “from the sword.”

[38:8]  ⁵⁰ tn Heb “it.”

[38:9]  ⁵¹ tn Heb “go up.”

[38:10]  ⁵² tn Heb “words will go up upon your heart.”

[38:11]  ⁵³ tn Heb “go up against.”

[38:11]  ⁵⁴ tn Heb “come (to).”

[38:12]  ⁵⁵ tn Heb “to turn your hand against.”

[38:12]  ⁵⁶ tn The Hebrew term occurs elsewhere only in Judg 9:37. Perhaps it means “high point, top.”

[38:13]  ⁵⁷ tn Heb “young lions.”

[38:14]  ⁵⁸ tn The Hebrew text is framed as a rhetorical question: “will you not take notice?”

[38:16]  ⁵⁹ tn Heb “come up.”

[38:16]  ⁶⁰ tn Or “reveal my holiness.”

[38:17]  ⁶¹ tn Heb “by the hand of my servants.”

[38:17]  ⁶² tn The Hebrew text adds “years” here, but this is probably a scribal gloss on the preceding phrase. See L. C. Allen, Ezekiel (WBC), 2:201.

[38:18]  ⁶³ tn Heb “goes up against.”

[7:21]  ⁶⁴ tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”

[7:22]  ⁶⁵ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).

[7:23]  ⁶⁶ tn Aram “thus he said.”

[7:24]  ⁶⁷ tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”

[7:25]  ⁶⁸ tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”

[7:25]  ⁶⁹ tn Aram “he will think.”

[7:25]  ⁷⁰ tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

[7:25]  ⁷¹ sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”

[7:26]  ⁷² tn Aram “judgment will sit” (KJV similar).

[8:25]  ⁷³ tn The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See BDB 968 s.v. שֵׂכֶל, שֶׂכֶל.

[8:25]  ⁷⁴ tn Heb “he will cause deceit to succeed by his hand.”

[8:25]  ⁷⁵ tn Heb “in his heart he will act arrogantly.”

[8:25]  ⁷⁶ tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה.

[8:25]  ⁷⁷ tn Heb “with nothingness of hand.”

[11:40]  ⁷⁸ tn Heb “engage in thrusting.”

[11:40]  ⁷⁹ tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.

[11:40]  ⁸⁰ tn Heb “many ships.”

[11:40]  ⁸¹ tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions.

[11:40]  ⁸² tn Heb “and will overflow and pass over.”

[11:41]  ⁸³ sn The beautiful land is a cryptic reference to the land of Israel.

[11:41]  ⁸⁴ tn This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).

[11:41]  ⁸⁵ tn Heb “be delivered from his hand.”

[11:42]  ⁸⁶ tn Heb “hand.”

[11:43]  ⁸⁷ tn Or “Nubians” (NIV, NCV); Heb “Cushites.”

[11:43]  ⁸⁸ tn Heb “Libyans and Cushites [will be] at his footsteps.”

[11:45]  ⁸⁹ sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.

[3:9]  ⁹⁰ tn Heb “draw near and go up.”

[3:10]  ⁹¹ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[3:10]  ⁹² sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.

[3:10]  ⁹³ sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.

[3:10]  ⁹⁴ sn The “weak” individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.

[3:11]  ⁹⁵ tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here עוּרוּ (’uru, “arouse”) or חוּשׁוּ (khushu, “hasten”).

[3:11]  ⁹⁶ tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqavÿtsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (vÿniqbbatsu) of the MT.

[3:11]  ⁹⁷ tc Some commentators prefer to delete the line “Bring down, O Lord, your warriors,” understanding it to be a later addition. But this is unnecessary. Contrary to what some have suggested, a prayer for the Lord’s intervention is not out of place here.

[3:13]  ⁹⁸ tn Heb “send.”

[3:13]  ⁹⁹ tn Heb “go down” or “tread.” The Hebrew term רְדוּ (rÿdu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.

[3:13]  ¹⁰⁰ sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).

[3:14]  ¹⁰¹ sn The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge.