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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Psalm 23

Psalm 23^[a]

A psalm of David.

23 The Lord is my shepherd,^[b]
I lack nothing.^[c]
²He takes me to lush pastures,^[d]
he leads me to refreshing water.^[e]
³He restores my strength.^[f]
He leads me down^[g] the right paths^[h]
for the sake of his reputation.^[i]
⁴Even when I must walk through the darkest valley,^[j]
I fear^[k] no danger,^[l]
for you are with me;
your rod and your staff reassure me.^[m]
⁵You prepare a feast before me^[n]
in plain sight of my enemies.
You refresh^[o] my head with oil;
my cup is completely full.^[p]
⁶Surely your goodness and faithfulness^[q] will pursue^[r] me all my days,^[s]
and I will live in^[t] the Lord’s house^[u] for the rest of my life.^[v]

Footnotes

Psalm 23:1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
Psalm 23:1 sn The Lord is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the Lord is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
Psalm 23:1 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the Lord as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
Psalm 23:2 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseni) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
Psalm 23:2 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (desheʾ) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (m^enukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents), but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
Psalm 23:3 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v.נֶפֶשׁ 4.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
Psalm 23:3 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [y^eshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
Psalm 23:3 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (maʿg^ele, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e., ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
Psalm 23:3 tn The Hebrew term שֵׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (l^emaʿan sh^emo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
Psalm 23:4 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צָלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gayʾ, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
Psalm 23:4 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
Psalm 23:4 tn The Hebrew term רָע (raʿ) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
Psalm 23:4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
Psalm 23:5 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23, ” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
Psalm 23:5 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
Psalm 23:5 tn The rare noun רְוָיָה (r^evayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
Psalm 23:6 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
Psalm 23:6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
Psalm 23:6 tn Heb “all the days of my life.”
Psalm 23:6 tn The verb form וְשַׁבְתִּי (v^eshavti) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (b^evet). The form should be emended to וְשִׁבְתִּי (v^eshivti; an infinitive construct from יָשַׁב [yashav, “live”] with pronominal suffix) or to וְיָשַׁבְתִּי (v^eyashavti; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.
Psalm 23:6 tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
Psalm 23:6 tn The phrase אֹרֶךְ יָמִים (ʾorekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.

Ezekiel 20:39-44

³⁹“‘As for you, O house of Israel, this is what the Sovereign Lord says: Each of you go and serve your idols,^[a] if you will not listen to me.^[b] But my holy name will not be profaned^[c] again by your sacrifices^[d] and your idols. ⁴⁰For there on my holy mountain, the high mountain of Israel, declares the Sovereign Lord, all the house of Israel will serve me, all of them^[e] in the land. I will accept them there, and there I will seek your contributions and your choice gifts, with all your holy things. ⁴¹When I bring you out from the nations and gather you from the lands where you are scattered, I will accept you along with your soothing aroma. I will display my holiness among you in the sight of the nations. ⁴²Then you will know that I am the Lord when I bring you to the land of Israel, to the land I swore^[f] to give to your fathers. ⁴³And there you will remember your conduct^[g] and all your deeds by which you defiled yourselves. You will despise yourselves^[h] because of all the evil deeds you have done. ⁴⁴Then you will know that I am the Lord, when I deal with you for the sake of my reputation and not according to your wicked conduct and corrupt deeds, O house of Israel, declares the Sovereign Lord.’”

Revelation 6:1-7:4

The Seven Seals

6 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice,^[a] “Come!”^[b] ²So^[c] I looked,^[d] and here came^[e] a white horse! The^[f] one who rode it^[g] had a bow, and he was given a crown,^[h] and as a conqueror^[i] he rode out to conquer.

³Then^[j] when the Lamb^[k] opened the second seal, I heard the second living creature saying, “Come!” ⁴And another horse, fiery red,^[l] came out, and the one who rode it^[m] was granted permission^[n] to take peace from the earth, so that people would butcher^[o] one another, and he was given a huge sword.

⁵Then^[p] when the Lamb opened the third seal I heard the third living creature saying, “Come!” So^[q] I looked,^[r] and here came^[s] a black horse! The^[t] one who rode it^[u] had a balance scale^[v] in his hand. ⁶Then^[w] I heard something like a voice from among the four living creatures saying, “A quart^[x] of wheat will cost a day’s pay^[y] and three quarts of barley will cost a day’s pay. But^[z] do not damage the olive oil and the wine!”

⁷Then^[aa] when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” ⁸So^[ab] I looked^[ac] and here came^[ad] a pale green^[ae] horse! The^[af] name of the one who rode it^[ag] was Death, and Hades followed right behind.^[ah] They^[ai] were given authority over a fourth of the earth, to kill its population with the sword,^[aj] famine, and disease,^[ak] and by the wild animals of the earth.

⁹Now^[al] when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed^[am] because of the word of God and because of the testimony they had given. ¹⁰They^[an] cried out with a loud voice,^[ao] “How long,^[ap] Sovereign Master,^[aq] holy and true, before you judge those who live on the earth and avenge our blood?” ¹¹Each^[ar] of them was given a long white robe and they were told to rest for a little longer, until the full number was reached^[as] of both their fellow servants^[at] and their brothers who were going to be killed just as they had been.

¹²Then^[au] I looked when the Lamb opened the sixth seal, and a huge^[av] earthquake took place; the sun became as black as sackcloth made of hair,^[aw] and the full moon became blood red;^[ax] ¹³and the stars in the sky^[ay] fell to the earth like a fig tree dropping^[az] its unripe figs^[ba] when shaken by a fierce^[bb] wind. ¹⁴The sky^[bc] was split apart^[bd] like a scroll being rolled up,^[be] and every mountain and island was moved from its place. ¹⁵Then^[bf] the kings of the earth, the^[bg] very important people, the generals,^[bh] the rich, the powerful, and everyone, slave^[bi] and free, hid themselves in the caves and among the rocks of the mountains. ¹⁶They^[bj] said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb,^[bk] ¹⁷because the great day of their^[bl] wrath has come, and who is able to withstand it?”^[bm]

The Sealing of the 144,000

7 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. ²Then^[bn] I saw another angel ascending from the east,^[bo] who had^[bp] the seal^[bq] of the living God. He^[br] shouted out with a loud voice to the four angels who had been given permission^[bs] to damage the earth and the sea:^[bt] ³“Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants^[bu] of our God.” ⁴Now^[bv] I heard the number of those who were marked with the seal,^[bw] 144,000, sealed from all^[bx] the tribes of the people of Israel:^[by]

Footnotes

Revelation 6:1 tn Grk “saying like a voice [or sound] of thunder.”
Revelation 6:1 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, erchou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
Revelation 6:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
Revelation 6:2 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support (א A C P 1611) and its omission seems to come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
Revelation 6:2 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
Revelation 6:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 6:2 tn Grk “the one sitting on it.”sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and is similar to Christ in 19:11 in that they both ride a white horse. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8, ” Int 18 (1964): 407-18. This interpretation is the most probable one.
Revelation 6:2 sn See the note on the word crown in Rev 3:11.
Revelation 6:2 tn The participle νικῶν (nikōn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exēlthen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
Revelation 6:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 6:3 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
Revelation 6:4 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
Revelation 6:4 tn Grk “the one sitting on it.”
Revelation 6:4 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
Revelation 6:4 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
Revelation 6:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 6:5 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
Revelation 6:5 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support (א A C P 1611) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
Revelation 6:5 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
Revelation 6:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 6:5 tn Grk “the one sitting on it.”
Revelation 6:5 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
Revelation 6:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 6:6 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
Revelation 6:6 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
Revelation 6:6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
Revelation 6:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 6:8 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
Revelation 6:8 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support (א A C P 1611) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
Revelation 6:8 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
Revelation 6:8 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 6:8 tn Grk “the one sitting on it.”
Revelation 6:8 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 6:8 tn Grk “with death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
Revelation 6:9 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
Revelation 6:9 tn Or “murdered.” See the note on the word “butcher” in 6:4.
Revelation 6:10 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 6:10 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
Revelation 6:10 tn The expression ἕως πότε (eōs pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
Revelation 6:10 tn The Greek term here is δεσπότης (despotēs; see L&N 37.63).
Revelation 6:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 6:11 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plērōthōsin).
Revelation 6:11 tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
Revelation 6:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 6:12 tn Or “powerful”; Grk “a great.”
Revelation 6:12 tn Or “like hairy sackcloth” (L&N 8.13).
Revelation 6:12 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
Revelation 6:13 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
Revelation 6:13 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
Revelation 6:13 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens)—‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
Revelation 6:13 tn Grk “great wind.”
Revelation 6:14 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
Revelation 6:14 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
Revelation 6:14 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
Revelation 6:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 6:15 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
Revelation 6:15 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
Revelation 6:15 tn See the note on the word “servants” in 1:1.
Revelation 6:16 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 6:16 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
Revelation 6:17 tc Most mss (A M bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autōn, “their”) is well supported by א C 1611 1854 2053 2329 2344 latt sy. On both internal and external grounds, it should be regarded as autographic.
Revelation 6:17 tn The translation “to withstand (it)” for ἵστημι (histēmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
Revelation 7:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 7:2 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ.…21:13.”
Revelation 7:2 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
Revelation 7:2 tn Or “signet” (L&N 6.54).
Revelation 7:2 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 7:2 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
Revelation 7:2 tn Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
Revelation 7:3 tn See the note on the word “servants” in 1:1.
Revelation 7:4 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
Revelation 7:4 tn Grk “who were sealed.”
Revelation 7:4 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
Revelation 7:4 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

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Revised Common Lectionary (Semicontinuous)

Psalm 23[a]

A psalm of David.

Footnotes

Footnotes

The Seven Seals

The Sealing of the 144,000

Footnotes

Psalm 23^[a]