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The Daily Audio Bible Reading for Wednesday December 23, 2020 (NIV)

Zechariah 4-5

Vision Five: The Menorah

4 The angelic messenger[a] who had been speaking with me then returned and woke me, as a person is wakened from sleep. 2 He asked me, “What do you see?” I replied,[b] “I see a menorah of pure gold with a receptacle at the top. There are seven lamps at the top, with seven[c] pipes going to the lamps. 3 There are also two olive trees beside it, one on the right of the receptacle and the other on the left.”[d] 4 Then I asked the messenger who spoke with me, “What are these,[e] sir?” 5 He replied, “Don’t you know what these are?” So I responded, “No, sir.” 6 Therefore he told me, “This is the Lord’s message to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’[f] says the Lord of Heaven’s Armies.

Oracle of Response

7 “What are you, you great mountain?[g] Because of Zerubbabel you will become a level plain! And he will bring forth the temple[h] capstone with shoutings of ‘Grace! Grace!’[i] because of this.” 8 Moreover, the Lord’s message came to me as follows: 9 “The hands of Zerubbabel have laid the foundations of this temple,[j] and his hands will complete it. Then you will know that the Lord of Heaven’s Armies has sent me to you. 10 For who dares make light of small beginnings? These seven eyes[k] will joyfully look on the tin tablet[l] in Zerubbabel’s hand. These are the eyes of the Lord, which constantly range across the whole earth.”

11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?” 12 Before he could reply I asked again, “What are these two extensions[m] of the olive trees, which are emptying out the golden oil through the two golden pipes?” 13 He replied, “Don’t you know what these are?” And I said, “No, sir.” 14 So he said, “These are the two anointed ones[n] who stand by the Lord of the whole earth.”

Vision Six: The Flying Scroll

5 Then I turned to look, and there was a flying scroll! 2 Someone asked me, “What do you see?” I replied, “I see a flying scroll 30 feet long and 15 feet wide.”[o] 3 The speaker went on to say, “This is a curse[p] traveling across the whole earth. For example, according to the curse whoever steals[q] will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.” 4 “I will send it out,” says the Lord of Heaven’s Armies, “and it will enter the house of the thief and of the person who swears falsely in my name. It will land in the middle of his house and destroy both timber and stones.”

Vision Seven: The Ephah

5 After this the angelic messenger[r] who had been speaking to me went out and said, “Look, see what is leaving.” 6 I asked, “What is it?” And he replied, “It is a basket for measuring grain[s] that is moving away from here.” Moreover, he said, “This is their ‘eye’[t] throughout all the earth.” 7 Then a round lead cover was raised up, revealing a woman sitting inside the basket. 8 He then said, “This woman represents wickedness,” and he pushed her down into the basket and placed the lead cover on top. 9 Then I looked again and saw two women[u] going forth with the wind in their wings (they had wings like those of a stork), and they lifted up the basket between the earth and the sky. 10 I asked the messenger who was speaking to me, “Where are they taking the basket?” 11 He replied, “To build a temple[v] for her in the land of Babylonia.[w] When it is finished, she will be placed there in her own residence.”

Footnotes:

  1. Zechariah 4:1 tn See the note on the expression “angelic messenger” in 1:9.
  2. Zechariah 4:2 tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”
  3. Zechariah 4:2 tc The MT, supported by a Qumran manuscript, reads “seven and seven,” which would be fourteen. But Hebrew normally says “four and ten.” The LXX simply reads “seven,” suggesting the MT has a case of dittography.
  4. Zechariah 4:3 sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12.
  5. Zechariah 4:4 sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.
  6. Zechariah 4:6 sn It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2; Exod 23:3; 31:3; Num 11:17-29; Judg 3:10; 6:34; 2 Kgs 2:9, 15, 16; Ezek 2:2; 3:12; 11:1, 5).
  7. Zechariah 4:7 sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).
  8. Zechariah 4:7 tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).
  9. Zechariah 4:7 sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).
  10. Zechariah 4:9 tn Heb “house” (so NAB, NRSV).
  11. Zechariah 4:10 tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.
  12. Zechariah 4:10 tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bedil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.
  13. Zechariah 4:12 tn The usual meaning of the Hebrew term שְׁבֹּלֶת (shebolet) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”
  14. Zechariah 4:14 tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vene hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.
  15. Zechariah 5:2 tn Heb “20 cubits…10 cubits” (so NAB, NRSV). These dimensions (“30 feet long and 15 feet wide”) can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio, in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains.
  16. Zechariah 5:3 tn The Hebrew word translated “curse” (אָלָה, ʾalah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21).
  17. Zechariah 5:3 sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.
  18. Zechariah 5:5 tn See the note on the expression “angelic messenger” in 1:9.
  19. Zechariah 5:6 tn Heb “[This is] the ephah.” An ephah was a liquid or solid measure of about a bushel (five gallons or just under twenty liters). By metonymy it refers here to a measuring container (probably a basket) of that quantity.
  20. Zechariah 5:6 tc The LXX and Syriac read עֲוֹנָם (ʿavonam, “their iniquity,” so NRSV; NIV similar) for the MT עֵינָם (ʿenam, “their eye”), a reading that is consistent with the identification of the woman in v. 8 as wickedness, but one that is unnecessary. In 4:10 the “eye” represented divine omniscience and power; here it represents the demonic counterfeit.
  21. Zechariah 5:9 sn Here two women appear as the agents of the Lord because the whole scene is feminine in nature. The Hebrew word for “wickedness” in v. 8 (רִשְׁעָה, rishʿah) is grammatically feminine, so feminine imagery is appropriate throughout.
  22. Zechariah 5:11 tn Heb “house” (so NIV, NRSV, CEV).
  23. Zechariah 5:11 sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (Gen 10:10). Babylon throughout the Bible symbolizes the focus of anti-God sentiment and activity (Gen 11:4; 14:1; Isa 13-14; 47:1-3; Jer 50-51; Rev 14:8; 17:1, 5, 18; 18:21).
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Revelation 14

An Interlude: The Song of the 144,000

14 Then[a] I looked, and here was[b] the Lamb standing on Mount Zion, and with him were 144,000, who had his name and his Father’s name written on their foreheads. 2 I also heard a sound[c] coming out of heaven like the sound of many waters and like the sound of loud thunder. Now[d] the sound I heard was like that made by harpists playing their harps, 3 and they were singing a new song before the throne and before the four living creatures and the elders. No[e] one was able to learn the song except the 144,000 who had been redeemed from the earth.

4 These are the ones who have not defiled themselves[f] with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 5 and no lie was found on their lips;[g] they[h] are blameless.

Three Angels and Three Messages

6 Then[i] I saw another[j] angel flying directly overhead,[k] and he had[l] an eternal gospel to proclaim[m] to those who live[n] on the earth—to every nation, tribe,[o] language, and people. 7 He declared[p] in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

8 A[q] second[r] angel[s] followed the first,[t] declaring:[u] “Fallen, fallen is Babylon the great city![v] She made all the nations[w] drink of the wine of her immoral passion.”[x]

9 A[y] third angel[z] followed the first two,[aa] declaring[ab] in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 10 that person[ac] will also drink of the wine of God’s anger[ad] that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur[ae] in front of the holy angels and in front of the Lamb. 11 And the smoke from their[af] torture will go up[ag] forever and ever, and those who worship the beast and his image will have[ah] no rest day or night, along with[ai] anyone who receives the mark of his name.” 12 This requires[aj] the steadfast endurance[ak] of the saints—those who obey[al] God’s commandments and hold to[am] their faith in Jesus.[an]

13 Then[ao] I heard a voice from heaven say, “Write this:

‘Blessed are the dead,
those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work,[ap] because their deeds will follow them.”[aq]

14 Then[ar] I looked, and a white cloud appeared,[as] and seated on the cloud was one like a son of man![at] He had[au] a golden crown on his head and a sharp sickle in his hand. 15 Then[av] another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use[aw] your sickle and start to reap,[ax] because the time to reap has come, since the earth’s harvest is ripe!” 16 So[ay] the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

17 Then[az] another angel came out of the temple in heaven, and he too had a sharp sickle. 18 Another[ba] angel, who was in charge of[bb] the fire, came from the altar and called in a loud voice to the angel[bc] who had the sharp sickle, “Use[bd] your sharp sickle and gather[be] the clusters of grapes[bf] off the vine of the earth,[bg] because its grapes[bh] are now ripe.”[bi] 19 So[bj] the angel swung his sickle over the earth and gathered the grapes from the vineyard[bk] of the earth and tossed them into the great[bl] winepress of the wrath of God. 20 Then[bm] the winepress was stomped[bn] outside the city, and blood poured out of the winepress up to the height of horses’ bridles[bo] for a distance of almost 200 miles.[bp]

Footnotes:

  1. Revelation 14:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 14:1 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
  3. Revelation 14:2 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (phōnē) as “sound” here.
  4. Revelation 14:2 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
  5. Revelation 14:3 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
  6. Revelation 14:4 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
  7. Revelation 14:5 tn Grk “in their mouth was not found a lie.”
  8. Revelation 14:5 tc Several mss (P47 א 1 1006 1611 2351 MK) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other significant mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.
  9. Revelation 14:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  10. Revelation 14:6 tc Most mss (P47 א* M sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (P115vid א2 A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).
  11. Revelation 14:6 tn L&N 1.10 states, “a point or region of the sky directly above the earth—‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”
  12. Revelation 14:6 tn Grk “having.”
  13. Revelation 14:6 tn Or “an eternal gospel to announce as good news.”
  14. Revelation 14:6 tn Grk “to those seated on the earth.”
  15. Revelation 14:6 tn Grk “and tribe,” 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.
  16. Revelation 14:7 tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  17. Revelation 14:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  18. Revelation 14:8 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 MK) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allos deuteros angelos). Second, other mss (P47 א* 1006 1841 1854) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 ar vg). Fourth, several mss (א2 [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 MA) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the initial text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the autographic text. Finally, the fourth reading is the most difficult and therefore, in this case, to be accepted as the progenitor of the others.
  19. Revelation 14:8 tn Grk “And another angel, a second.”
  20. Revelation 14:8 tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  21. Revelation 14:8 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  22. Revelation 14:8 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
  23. Revelation 14:8 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  24. Revelation 14:8 tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (tēs porneias) has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).
  25. Revelation 14:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  26. Revelation 14:9 tn Grk “And another angel, a third.”
  27. Revelation 14:9 tn Grk “followed them.”
  28. Revelation 14:9 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  29. Revelation 14:10 tn Grk “he himself.”
  30. Revelation 14:10 tn The Greek word for “anger” here is θυμός (thumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
  31. Revelation 14:10 tn Traditionally, “brimstone.”
  32. Revelation 14:11 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
  33. Revelation 14:11 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisthēsetai) in v. 10.
  34. Revelation 14:11 tn The present tense ἔχουσιν (echousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
  35. Revelation 14:11 tn Grk “and.”
  36. Revelation 14:12 tn Grk “Here is.”
  37. Revelation 14:12 tn Or “the perseverance.”
  38. Revelation 14:12 tn Grk “who keep.”
  39. Revelation 14:12 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, hoi tērountes).
  40. Revelation 14:12 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Iēsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
  41. Revelation 14:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  42. Revelation 14:13 tn Or “from their trouble” (L&N 22.7).
  43. Revelation 14:13 tn Grk “their deeds will follow with them.”
  44. Revelation 14:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  45. Revelation 14:14 tn Grk “and behold, a white cloud.”
  46. Revelation 14:14 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
  47. Revelation 14:14 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
  48. Revelation 14:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  49. Revelation 14:15 tn Grk “Send out.”
  50. Revelation 14:15 tn The aorist θέρισον (therison) has been translated ingressively.
  51. Revelation 14:16 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
  52. Revelation 14:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  53. Revelation 14:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  54. Revelation 14:18 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
  55. Revelation 14:18 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
  56. Revelation 14:18 tn Grk “Send.”
  57. Revelation 14:18 tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”
  58. Revelation 14:18 tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”
  59. Revelation 14:18 tn The genitive τῆς γῆς (tēs gēs), taken symbolically, could be considered a genitive of apposition.
  60. Revelation 14:18 tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27)—‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”
  61. Revelation 14:18 tn On the use of ἥκμασαν (ēkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
  62. Revelation 14:19 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
  63. Revelation 14:19 tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e., fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).
  64. Revelation 14:19 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lēnon, fem.) it has been taken to modify that word (as do most English translations).
  65. Revelation 14:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  66. Revelation 14:20 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
  67. Revelation 14:20 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
  68. Revelation 14:20 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Psalm 142

Psalm 142[a]

A well-written song[b] by David, when he was in the cave;[c] a prayer.

142 To the Lord I cry out;[d]
to the Lord I plead for mercy.[e]
2 I pour out my lament before him;
I tell him about[f] my troubles.
3 Even when my strength leaves me,[g]
you watch my footsteps.[h]
In the path where I walk
they have hidden a trap for me.
4 Look to the right and see.
No one cares about me.[i]
I have nowhere to run;[j]
no one is concerned about my life.[k]
5 I cry out to you, O Lord;
I say, “You are my shelter,
my security[l] in the land of the living.”
6 Listen to my cry for help,
for I am in serious trouble.[m]
Rescue me from those who chase me,
for they are stronger than I am.
7 Free me[n] from prison,
that I may give thanks to your name.
Because of me the godly will assemble,[o]
for you will vindicate me.[p]

Footnotes:

  1. Psalm 142:1 sn Psalm 142. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
  2. Psalm 142:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
  3. Psalm 142:1 sn According to the superscription, David wrote this psalm while in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3. See the superscription of Ps 57.
  4. Psalm 142:1 tn Heb “[with] my voice to the Lord I cry out.”
  5. Psalm 142:1 tn Heb “[with] my voice to the Lord I plead for mercy.”
  6. Psalm 142:2 tn Heb “my trouble before him I declare.”
  7. Psalm 142:3 tn Heb “my spirit grows faint.”
  8. Psalm 142:3 tn Heb “you know my path.”
  9. Psalm 142:4 tn Heb “there is no one who recognizes me.”
  10. Psalm 142:4 tn Heb “ a place of refuge perishes from me.”
  11. Psalm 142:4 tn Heb “there is no one who seeks for the sake of my life.”
  12. Psalm 142:5 tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.
  13. Psalm 142:6 tn Heb “for I am very low.”
  14. Psalm 142:7 tn Heb “bring out my life.”
  15. Psalm 142:7 tn Or “gather around.”
  16. Psalm 142:7 tn The Hebrew idiom גָּמַל עַל (gamal ʿal) means “to repay,” here in a positive sense.
New English Translation (NET)

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Proverbs 30:21-23

21 Under three things the earth has trembled,[a]
and under four things it cannot bear up:
22 under a servant[b] who becomes king,
under a fool who becomes stuffed with food,[c]
23 under an unloved woman[d] who becomes married,
and under a female servant who dispossesses[e] her mistress.

Footnotes:

  1. Proverbs 30:21 sn The Hebrew verb means “to rage; to quake; to be in tumult.” The sage is using humorous and satirical hyperbole to say that the changes described in the following verses shake up the whole order of life. The sayings assume that the new, elevated status of the individuals was not accompanied by a change in nature. For example, it was not completely unknown in the ancient world for a servant to become king, and in the process begin to behave like a king.
  2. Proverbs 30:22 sn A servant coming to power could become a tyrant if he is unaccustomed to the use of such power, or he might retain the attitude of a servant and be useless as a leader.
  3. Proverbs 30:22 tn Heb “filled with food” (so ASV); NASB “satisfied with food”; NAB, NRSV “glutted with food”; CEV “who eats too much”; NLT “who prospers.”sn The expression stuffed with food probably represents prosperity in general. So the line portrays someone who suddenly comes into wealth, but continues to be boorish and irreligious.
  4. Proverbs 30:23 tn The Hebrew word is a feminine passive participle from שָׂנֵא (saneʾ), “to hate.” The verb can mean “to reject” or “to dislike, disregard” on various levels. Based on cognate use some have speculated that she might be odious (cf. KJV, ASV, NAB) or unattractive. An ancient Jewish Aramaic cognate uses this root to refer to divorce (Hoftijzer, DISO 311). In contrast to “loved/preferred,” שָׂנֵא (saneʾ) can be relative “less beloved, neglected, scorned,” (Jenni, TLOT, 1278). The passive participle is used this way in situations where there are two wives (e.g., Gen 29:31, 33, of Jacob’s reaction to Leah, and Deut 21:15). Part of the difficulty in understanding this proverb is that the main verb is a Hebrew imperfect, and like all the verbs in this series refers to what she does, in this case “becomes married,” after having the status, in this case being שְׂנוּאָה (senuʾah) “unloved, hateful.” The passive participle more often refers to having received or bearing the imprint of the action, so perhaps she could be a rejected or unpreferred woman heading into an arranged marriage. Yet the problem behavior in each of the other parts of the proverb belongs to person who is the subject of the verb, i.e., what the servant, fool, and female servant do or are implied to do. The parallels do not direct us to see the “unloved” woman as a victim in this marriage but as a cause of difficulty. The LXX inferred a contrast with the husband translating “when a hateful woman obtains a good husband.” Here it is taken to mean she has some hateful quality (e.g. being contentious, controlling, selfish).
  5. Proverbs 30:23 tn The verb יָרַשׁ (yarash) means either (1) “to possess; to inherit” or (2) “to dispossess.” Often the process of possessing meant the dispossessing of those already there (e.g., Hagar and Sarah in Gen 16:5; 21:10); another example is the Israelites’ wars against the Canaanites.
New English Translation (NET)

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