Exodus 25:31-39

The Lampstand

25:31 ¹ “You are to make a lampstand ²  of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, ³  its buds, and its blossoms are to be from the same piece. ⁴  25:32 Six branches are to extend from the sides of the lampstand, ⁵  three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. ⁶  25:33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next ⁷  branch, and the same ⁸  for the six branches extending from the lampstand. 25:34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms, 25:35 with a bud under the first ⁹  two branches from it, and a bud under the next ¹⁰  two branches from it, and a bud under the third ¹¹  two branches from it, according to the six branches that extend from the lampstand. 25:36 Their buds and their branches will be one piece, ¹²  all of it one hammered piece of pure gold.

25:37 “You are to make its seven lamps, ¹³  and then set ¹⁴  its lamps up on it, so that it will give light ¹⁵  to the area in front of it. 25:38 Its trimmers and its trays ¹⁶  are to be ¹⁷  of pure gold. 25:39 About seventy-five pounds ¹⁸  of pure gold is to be used for it ¹⁹  and for all these utensils.

Exodus 40:24-25

40:24 And he put the lampstand in the tent of meeting opposite the table, on the south side of the tabernacle. 40:25 Then he set up the lamps before the Lord, just as the Lord had commanded Moses.

Leviticus 24:4

24:4 On the ceremonially pure lampstand ²⁰  he must arrange the lamps before the Lord continually.

Leviticus 24:1

Regulations for the Lampstand and Table of Bread

24:1 The Lord spoke to Moses:

Leviticus 1:15

1:15 The priest must present it at the altar, pinch off ²¹  its head and offer the head ²²  up in smoke on the altar, and its blood must be drained out against the side of the altar.

Leviticus 1:2

1:2 “Speak to the Israelites and tell them, ‘When ²³  someone ²⁴  among you presents an offering ²⁵  to the Lord, ²⁶  you ²⁷  must present your offering from the domesticated animals, either from the herd or from the flock. ²⁸ 

Leviticus 13:11

13:11 it is a chronic ²⁹  disease on the skin of his body, ³⁰  so the priest is to pronounce him unclean. ³¹  The priest ³²  must not merely quarantine him, for he is unclean. ³³ 

Zechariah 4:2

4:2 He asked me, “What do you see?” I replied, ³⁴  “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps.

Zechariah 4:11

4:11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?”

Matthew 5:15

5:15 People ³⁵  do not light a lamp and put it under a basket ³⁶  but on a lampstand, and it gives light to all in the house.

John 1:4-9

1:4 In him was life, ³⁷  and the life was the light of mankind. ³⁸  1:5 And the light shines on ³⁹  in the darkness, ⁴⁰  but ⁴¹  the darkness has not mastered it. ⁴² 

1:6 A man came, sent from God, whose name was John. ⁴³  1:7 He came as a witness ⁴⁴  to testify ⁴⁵  about the light, so that everyone ⁴⁶  might believe through him. 1:8 He himself was not the light, but he came to testify ⁴⁷  about the light. 1:9 The true light, who gives light to everyone, ⁴⁸  was coming into the world. ⁴⁹ 

Philippians 2:15

2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world ⁵⁰ 

Hebrews 9:2

9:2 For a tent was prepared, the outer one, ⁵¹  which contained ⁵²  the lampstand, the table, and the presentation of the loaves; this ⁵³  is called the holy place.

Revelation 1:12--2:5

1:12 I ⁵⁴  turned to see whose voice was speaking to me, ⁵⁵  and when I did so, ⁵⁶  I saw seven golden lampstands, 1:13 and in the midst of the lampstands was one like a son of man. ⁵⁷  He was dressed in a robe extending down to his feet and he wore a wide golden belt ⁵⁸  around his chest. 1:14 His ⁵⁹  head and hair were as white as wool, even as white as snow, ⁶⁰  and his eyes were like a fiery ⁶¹  flame. 1:15 His feet were like polished bronze ⁶²  refined ⁶³  in a furnace, and his voice was like the roar ⁶⁴  of many waters. 1:16 He held ⁶⁵  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ⁶⁶  face shone like the sun shining at full strength. 1:17 When ⁶⁷  I saw him I fell down at his feet as though I were dead, but ⁶⁸  he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 1:18 and the one who lives! I ⁶⁹  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ⁷⁰  1:19 Therefore write what you saw, what is, and what will be after these things. ⁷¹  1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ⁷²  The seven stars are the angels ⁷³  of the seven churches and the seven lampstands are the seven churches.

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ⁷⁴  write the following: ⁷⁵ 

“This is the solemn pronouncement of ⁷⁶  the one who has a firm grasp on ⁷⁷  the seven stars in his right hand ⁷⁸  – the one who walks among the seven golden ⁷⁹  lampstands: 2:2 ‘I know your works as well as your ⁸⁰  labor and steadfast endurance, and that you cannot tolerate ⁸¹  evil. You have even put to the test ⁸²  those who refer to themselves as apostles (but are not), and have discovered that they are false. 2:3 I am also aware ⁸³  that you have persisted steadfastly, ⁸⁴  endured much for the sake of my name, and have not grown weary. 2:4 But I have this against you: You have departed ⁸⁵  from your first love! 2:5 Therefore, remember from what high state ⁸⁶  you have fallen and repent! Do ⁸⁷  the deeds you did at the first; ⁸⁸  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ⁸⁹ 

[25:31]  ¹ sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.

[25:31]  ² tn The word is מְנֹרָה (mÿnorah) – here in construct to a following genitive of material. The main piece was one lampstand, but there were seven lamps on the shaft and its branches. See E. Goodenough, “The Menorah among the Jews of the Roman World,” HUCA 23 (1950/51): 449-92.

[25:31]  ³ sn U. Cassuto (Exodus, 342-44) says that the description “the cups, knobs and flowers” is explained in vv. 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.

[25:31]  ⁴ tn Heb “will be from/of it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[25:32]  ⁵ tn Heb “from the sides of it.”

[25:32]  ⁶ tn Heb “from the second side.”

[25:33]  ⁷ tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.

[25:33]  ⁸ tn Heb “thus.”

[25:35]  ⁹ tn For clarity the phrase “the first” has been supplied.

[25:35]  ¹⁰ tn For clarity the phrase “the next” has been supplied.

[25:35]  ¹¹ tn For clarity the phrase “the third” has been supplied.

[25:36]  ¹² tn Heb “will be from it.”

[25:37]  ¹³ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ¹⁴ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ¹⁵ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[25:38]  ¹⁶ sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.

[25:38]  ¹⁷ tn “are to be” has been supplied.

[25:39]  ¹⁸ tn Heb “a talent.”

[25:39]  ¹⁹ tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.

[24:4]  ²⁰ tn Alternatively, “pure [gold] lampstand,” based on Exod 25:31, etc., where the term for “gold” actually appears (see NAB, NASB, NIV, NRSV, NLT, and the remarks in J. E. Hartley, Leviticus [WBC], 395, etc.). However, in Lev 24:4 the adjective “pure” is feminine, corresponding to “lampstand,” not an assumed noun “gold” (contrast Exod 25:31), and the “table” in v. 6 was overlaid with gold, but was not made of pure gold. Therefore, it is probably better to translate “[ceremonially] pure lampstand” (v. 4) and “[ceremonially] pure table” (v. 6); see NEB; cf. KJV, ASV; B. A. Levine, Leviticus [JPSTC], 164-65; and G. J. Wenham, Leviticus [NICOT], 307.

[1:15]  ²¹ tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”

[1:15]  ²² tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.

[1:2]  ²³ tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (’im, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).

[1:2]  ²⁴ tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”

[1:2]  ²⁵ tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the Lord. The blood is certainly not being “offered” as an offering to Aaron there.

[1:2]  ²⁶ tn The whole clause reads more literally, “A human being (אָדָם, ’adam), if he brings from among you an offering to the Lord.”

[1:2]  ²⁷ tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).

[1:2]  ²⁸ tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tso’n; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, bÿhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds.

[13:11]  ²⁹ tn The term rendered here “chronic” is a Niphal participle meaning “grown old” (HALOT 448 s.v. II ישׁן nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring.

[13:11]  ³⁰ tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

[13:11]  ³¹ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:11]  ³² tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  ³³ sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).

[4:2]  ³⁴ 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.”

[5:15]  ³⁵ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ³⁶ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[1:4]  ³⁷ tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  ³⁸ tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).

[1:5]  ³⁹ tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  ⁴⁰ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ⁴¹ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ⁴² tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”

[1:6]  ⁴³ sn John refers to John the Baptist.

[1:7]  ⁴⁴ tn Grk “came for a testimony.”

[1:7]  ⁴⁵ tn Or “to bear witness.”

[1:7]  ⁴⁶ tn Grk “all.”

[1:8]  ⁴⁷ tn Or “to bear witness.”

[1:9]  ⁴⁸ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ⁴⁹ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[2:15]  ⁵⁰ tn Or “as stars in the universe.”

[9:2]  ⁵¹ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ⁵² tn Grk “in which [were].”

[9:2]  ⁵³ tn Grk “which,” describing the outer tent.

[1:12]  ⁵⁴ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

[1:12]  ⁵⁵ 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.”

[1:12]  ⁵⁶ tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

[1:13]  ⁵⁷ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), 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).

[1:13]  ⁵⁸ tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[1:14]  ⁵⁹ tn Here δέ (de) has not been translated.

[1:14]  ⁶⁰ tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.

[1:14]  ⁶¹ tn The genitive noun πυρός (puros) has been translated as an attributive genitive.

[1:15]  ⁶² tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.

[1:15]  ⁶³ tn Or “that has been heated in a furnace until it glows.”

[1:15]  ⁶⁴ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

[1:16]  ⁶⁵ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ⁶⁶ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[1:17]  ⁶⁷ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ⁶⁸ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[1:18]  ⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁷⁰ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:19]  ⁷¹ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

[1:20]  ⁷² tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ⁷³ tn Or perhaps “the messengers.”

[2:1]  ⁷⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁷⁵ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ⁷⁶ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  ⁷⁷ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ⁷⁸ sn On seven stars in his right hand see 1:16.

[2:1]  ⁷⁹ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[2:2]  ⁸⁰ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ⁸¹ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ⁸² tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[2:3]  ⁸³ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.

[2:3]  ⁸⁴ tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

[2:4]  ⁸⁵ tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.

[2:5]  ⁸⁶ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ⁸⁷ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ⁸⁸ tn Or “you did formerly.”

[2:5]  ⁸⁹ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.