Wahyu 17:1

The Great Prostitute and the Beast

17:1 Then ¹  one of the seven angels who had the seven bowls came and spoke to me. ²  “Come,” he said, “I will show you the condemnation and punishment ³  of the great prostitute who sits on many waters,

Mazmur 18:4

18:4 The waves ⁴  of death engulfed me,

the currents ⁵  of chaos ⁶  overwhelmed me. ⁷ 

Mazmur 65:7

65:7 You calm the raging seas ⁸ 

and their roaring waves,

as well as the commotion made by the nations. ⁹ 

Mazmur 93:3-4

93:3 The waves ¹⁰  roar, O Lord,

the waves roar,

the waves roar and crash. ¹¹ 

93:4 Above the sound of the surging water, ¹² 

and the mighty waves of the sea,

the Lord sits enthroned in majesty. ¹³ 

Yesaya 8:7-8

8:7 So look, the sovereign master ¹⁴  is bringing up against them the turbulent and mighty waters of the Euphrates River ¹⁵  – the king of Assyria and all his majestic power. It will reach flood stage and overflow its banks. ¹⁶  8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, ¹⁷  O Immanuel.” ¹⁸ 

Yeremia 51:13

51:13 “You who live along the rivers of Babylon, ¹⁹ 

the time of your end has come.

You who are rich in plundered treasure,

it is time for your lives to be cut off. ²⁰ 

Yeremia 51:42

51:42 The sea has swept over Babylon.

She has been covered by a multitude ²¹  of its waves. ²² 

Yeremia 51:55

51:55 For the Lord is ready to destroy Babylon,

and put an end to her loud noise.

Their waves ²³  will roar like turbulent ²⁴  waters.

They will make a deafening noise. ²⁵ 

[17:1]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ³ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[18:4]  ⁴ tc Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ’afaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.

[18:4]  ⁵ tn The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).

[18:4]  ⁶ tn The noun בְלִיַּעַל (vÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.

[18:4]  ⁷ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.

[65:7]  ⁸ tn Heb “the roar of the seas.”

[65:7]  ⁹ sn The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).

[93:3]  ¹⁰ tn The Hebrew noun translated “waves” often refers to rivers or streams, but here it appears to refer to the surging waves of the sea (see v. 4, Ps 24:2).

[93:3]  ¹¹ tn Heb “the waves lift up, O Lord, the waves lift up their voice, the waves lift up their crashing.”

[93:4]  ¹² tn Heb “mighty waters.”

[93:4]  sn The surging waters here symbolizes the hostile enemies of God who seek to destroy the order he has established in the world (see Pss 18:17; 29:3; 32:6; 77:20; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). But the Lord is depicted as elevated above and sovereign over these raging waters.

[93:4]  ¹³ tn Heb “mighty on high [is] the Lord.”

[8:7]  ¹⁴ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[8:7]  ¹⁵ tn Heb “the mighty and abundant waters of the river.” The referent of “the river” here, the Euphrates River, has been specified in the translation for clarity. As the immediately following words indicate, these waters symbolize the Assyrian king and his armies which will, as it were, inundate the land.

[8:7]  ¹⁶ tn Heb “it will go up over all its stream beds and go over all its banks.”

[8:8]  ¹⁷ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

[8:8]  ¹⁸ sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

[51:13]  ¹⁹ sn Babylon was situated on the Euphrates River and was surrounded by canals (also called “rivers”).

[51:13]  ²⁰ tn Heb “You who live upon [or beside] many waters, rich in treasures, your end has come, the cubit of your cutting off.” The sentence has been restructured and paraphrased to provide clarity for the average reader. The meaning of the last phrase is debated. For a discussion of the two options see W. L. Holladay, Jeremiah (Hermeneia), 2:423. Most modern commentaries and English versions see an allusion to the figure in Isa 38:12 where the reference is to the end of life compared to a tapestry which is suddenly cut off from the loom. Hence, NRSV renders the last line as “the thread of your life is cut” and TEV renders “its thread of life is cut.” That idea is accepted also in HALOT 141 s.v. בצע Qal.1.

[51:42]  ²¹ tn For the meaning “multitude” here rather than “tumult” see BDB 242 s.v. הָמוֹן 3.c, where reference is made that this refers to a great throng of people under the figure of an overwhelming mass of waves. The word is used of a multitude of soldiers, or a vast army in 1 Sam 14:16; 1 Kgs 20:13, 18 (cf. BDB 242 s.v. הָמוֹן 3.a for further references).

[51:42]  ²² tn Heb “The sea has risen up over Babylon. She has been covered by the multitude of its waves.”

[51:42]  sn This is a poetic and figurative reference to the enemies of Babylon, the foe from the north (see 50:3, 9, 51:27-28), which has attacked Babylon in wave after wave. This same figure is used in Isa 17:12. In Isa 8:7-8 the king of Assyria (and his troops) are compared to the Euphrates which rises up and floods over the whole land of Israel and Judah. This same figure, but with application to Babylon, is assumed in Jer 47:2-3. In Jer 46:7-8 the same figure is employed in a taunt of Egypt which had boasted that it would cover the earth like the flooding of the Nile.

[51:55]  ²³ tn The antecedent of the third masculine plural pronominal suffix is not entirely clear. It probably refers back to the “destroyers” mentioned in v. 53 as the agents of God’s judgment on Babylon.

[51:55]  ²⁴ tn Or “mighty waters.”

[51:55]  ²⁵ tn Heb “and the noise of their sound will be given,”