4:3 Those remaining in Zion, 20 those left in Jerusalem, 21
will be called “holy,” 22
all in Jerusalem who are destined to live. 23
12:1 “At that time Michael,
the great prince who watches over your people, 24
will arise. 25
There will be a time of distress
unlike any other from the nation’s beginning 26
up to that time.
But at that time your own people,
all those whose names are 27 found written in the book,
will escape.
1 tn Or “who overcomes.”
2 tn Grk “thus.”
3 tn Or “white robes.”
4 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
5 tn Or “will never wipe out.”
6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
7 tn Grk “will confess.”
8 tn Grk “Behold.”
9 tn Grk “come in to him.”
10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
11 tn Grk “so that he might make her swept away.”
12 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
13 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
14 tn Or “what is abhorrent”; Grk “who practices abominations.”
15 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
16 tn Grk “those who are written”; the word “names” is implied.
17 tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”
18 tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.
19 sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).
20 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
21 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
22 tn Or “set apart,” cf. CEV “special.”
23 tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.
24 tn Heb “stands over the sons of your people.”
25 tn Heb “will stand up.”
26 tn Or “from the beginning of a nation.”
27 tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.
28 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
29 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
30 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
31 tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.
32 tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.