Zakharia 1:10-11

1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about ¹  on the earth.” 1:11 The riders then agreed with the angel of the Lord, ²  who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.”

Zakharia 6:7

6:7 All these strong ones ³  are scattering; they have sought permission to go and walk about over the earth.” The Lord had said, “Go! Walk about over the earth!” So they are doing so.

Matius 12:43

The Return of the Unclean Spirit

12:43 “When ⁴  an unclean spirit ⁵  goes out of a person, ⁶  it passes through waterless places ⁷  looking for rest but ⁸  does not find it.

Matius 12:1

Lord of the Sabbath

12:1 At that time Jesus went through the grain fields on a Sabbath. His ⁹  disciples were hungry, and they began to pick heads of wheat ¹⁰  and eat them.

Pengkhotbah 5:8

Government Corruption

5:8 If you see the extortion ¹¹  of the poor,

or the perversion ¹²  of justice and fairness in the government, ¹³ 

do not be astonished by the matter.

For the high official is watched by a higher official, ¹⁴ 

and there are higher ones over them! ¹⁵ 

Wahyu 12:9

12:9 So ¹⁶  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Wahyu 12:12-17

12:12 Therefore you heavens rejoice, and all who reside in them!

But ¹⁷  woe to the earth and the sea

because the devil has come down to you!

He ¹⁸  is filled with terrible anger,

for he knows that he only has a little time!”

12:13 Now ¹⁹  when the dragon realized ²⁰  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But ²¹  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ²²  to the place God ²³  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ²⁴  12:15 Then ²⁵  the serpent spouted water like a river out of his mouth after the woman in an attempt to ²⁶  sweep her away by a flood, 12:16 but ²⁷  the earth came to her rescue; ²⁸  the ground opened up ²⁹  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ³⁰  the dragon became enraged at the woman and went away to make war on the rest of her children, ³¹  those who keep ³²  God’s commandments and hold to ³³  the testimony about Jesus. ³⁴  (12:18) And the dragon ³⁵  stood ³⁶  on the sand ³⁷  of the seashore. ³⁸ 

Wahyu 20:8

20:8 and will go out to deceive ³⁹  the nations at the four corners of the earth, Gog and Magog, ⁴⁰  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁴¹ 

[1:10]  ¹ sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.”

[1:11]  ² sn The angel of the Lord is a special being who throughout the OT represents God himself and on occasion almost approaches divine hypostatization or incarnation (cf. Gen 18:2, 13, 17, 22; Exod 23:20-21; Josh 5:13-15; Judg 6:11-24; 13:2-20).

[6:7]  ³ tn The present translation takes אֲמֻצִּים (’amutsim, “strong”) to be a descriptive of all the horses – white, black, red, and spotted (cf. NAB, NIV, NLT).

[12:43]  ⁴ tn Here δέ (de) has not been translated.

[12:43]  ⁵ sn Unclean spirit refers to an evil spirit.

[12:43]  ⁶ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.

[12:43]  ⁷ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[12:43]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[12:1]  ⁹ tn Here δέ (de) has not been translated.

[12:1]  ¹⁰ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[5:8]  ¹¹ tn Alternately, “oppression.” The term עֹשֶׁק (’osheq) has a basic two-fold range of meaning: (1) “oppression; brutality” (e.g., Isa 54:14); and (2) “extortion” (e.g., Ps 62:11); see HALOT 897 s.v. עֹשֶׁק; BDB 799 s.v. עֹשֶׁק. The LXX understands the term as “oppression,” as the translation συκοφαντίαν (sukofantian, “oppression”) indicates. Likewise, HALOT 897 s.v. עֹשֶׁק 1 classifies this usage as “oppression” against the poor. However, the context of 5:8-9 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.

[5:8]  ¹² tn Heb “robbery.” The noun גֵזֶל (gezel, “robbery”) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. גֵּזֶל). The related forms of the root גזל mean “to rob; to loot” (HALOT 186 s.v. גֵּזֶל). The term “robbery” is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials “rob” the poor through the perversion of justice.

[5:8]  ¹³ tn Heb “in the province.”

[5:8]  ¹⁴ tn The word “official” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:8]  ¹⁵ sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.

[12:9]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:12]  ¹⁷ tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).

[12:12]  ¹⁸ tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.

[12:13]  ¹⁹ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ²⁰ tn Grk “saw.”

[12:14]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ²² tn Or “desert.”

[12:14]  ²³ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ²⁴ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

[12:14]  sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).

[12:15]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ²⁶ tn Grk “so that he might make her swept away.”

[12:16]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ²⁸ tn Grk “the earth helped the woman.”

[12:16]  ²⁹ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ³¹ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ³² tn Or “who obey.”

[12:17]  ³³ tn Grk “and having.”

[12:17]  ³⁴ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ³⁵ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ³⁶ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ³⁷ tn Or “sandy beach” (L&N 1.64).

[12:17]  ³⁸ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[20:8]  ³⁹ tn Or “mislead.”

[20:8]  ⁴⁰ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁴¹ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).