Ezekiel 40:46

40:46 and the chamber which faces north is for the priests who keep charge of the altar. These are the descendants of Zadok, from the descendants of Levi, who may approach the Lord to minister to him.”

Ezekiel 43:19

43:19 you will give a young bull for a sin offering to the Levitical priests who are descended from Zadok, who approach me to minister to me, declares the sovereign Lord.

Ezekiel 48:11

48:11 This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, like the Levites did. ¹ 

Ezekiel 48:1

The Tribal Portions

48:1 “These are the names of the tribes: From the northern end beside the road of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion.

Ezekiel 2:1

Ezekiel’s Commission

2:1 He said to me, “Son of man, ²  stand on your feet and I will speak with you.”

Ezekiel 2:1

Ezekiel’s Commission

2:1 He said to me, “Son of man, ³  stand on your feet and I will speak with you.”

Ezekiel 2:1

Ezekiel’s Commission

2:1 He said to me, “Son of man, ⁴  stand on your feet and I will speak with you.”

Ezekiel 2:1

Ezekiel’s Commission

2:1 He said to me, “Son of man, ⁵  stand on your feet and I will speak with you.”

Ezekiel 3:3-10

3:3 He said to me, “Son of man, feed your stomach and fill your belly with this scroll I am giving to you.” So I ate it, ⁶  and it was sweet like honey in my mouth.

3:4 He said to me, “Son of man, go to the house of Israel and speak my words to them. 3:5 For you are not being sent to a people of unintelligible speech ⁷  and difficult language, ⁸  but ⁹  to the house of Israel – 3:6 not to many peoples of unintelligible speech and difficult language, whose words you cannot understand ¹⁰  – surely if ¹¹  I had sent you to them, they would listen to you! 3:7 But the house of Israel is unwilling to listen to you, ¹²  because they are not willing to listen to me, ¹³  for the whole house of Israel is hard-headed and hard-hearted. ¹⁴ 

3:8 “I have made your face adamant ¹⁵  to match their faces, and your forehead hard to match their foreheads. 3:9 I have made your forehead harder than flint – like diamond! ¹⁶  Do not fear them or be terrified of the looks they give you, ¹⁷  for they are a rebellious house.”

3:10 And he said to me, “Son of man, take all my words that I speak to you to heart and listen carefully.

Ezekiel 3:2

3:2 So I opened my mouth and he fed me the scroll.

Ezekiel 2:2

2:2 As he spoke to me, ¹⁸  a wind ¹⁹  came into me and stood me on my feet, and I heard the one speaking to me.

Revelation 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ²⁰  write the following: ²¹ 

“This is the solemn pronouncement of ²²  the one who has a firm grasp on ²³  the seven stars in his right hand ²⁴  – the one who walks among the seven golden ²⁵  lampstands:

Revelation 2:8

To the Church in Smyrna

2:8 “To ²⁶  the angel of the church in Smyrna write the following: ²⁷ 

“This is the solemn pronouncement of ²⁸  the one who is the first and the last, the one who was dead, but ²⁹  came to life:

Revelation 2:12

To the Church in Pergamum

2:12 “To ³⁰  the angel of the church in Pergamum write the following: ³¹ 

“This is the solemn pronouncement of ³²  the one who has the sharp double-edged sword: ³³ 

Revelation 2:18

To the Church in Thyatira

2:18 “To ³⁴  the angel of the church in Thyatira write the following: ³⁵ 

“This is the solemn pronouncement of ³⁶  the Son of God, the one who has eyes like a fiery flame ³⁷  and whose feet are like polished bronze: ³⁸ 

Revelation 3:1

To the Church in Sardis

3:1 “To ³⁹  the angel of the church in Sardis write the following: ⁴⁰ 

“This is the solemn pronouncement of ⁴¹  the one who holds ⁴²  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ⁴³  that you are alive, but ⁴⁴  in reality ⁴⁵  you are dead.

Revelation 3:7

To the Church in Philadelphia

3:7 “To ⁴⁶  the angel of the church in Philadelphia write the following: ⁴⁷ 

“This is the solemn pronouncement of ⁴⁸  the Holy One, the True One, who holds the key of David, who opens doors ⁴⁹  no one can shut, and shuts doors ⁵⁰  no one can open:

Revelation 3:14

To the Church in Laodicea

3:14 “To ⁵¹  the angel of the church in Laodicea write the following: ⁵² 

“This is the solemn pronouncement of ⁵³  the Amen, the faithful and true witness, the originator ⁵⁴  of God’s creation:

Revelation 3:22

3:22 The one who has an ear had better hear what the Spirit says to the churches.’”

[48:11]  ¹ tn Heb “strayed off.”

[2:1]  ² sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.

[2:1]  ³ sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.

[2:1]  ⁴ sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.

[2:1]  ⁵ sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.

[3:3]  ⁶ tc Heb “I ate,” a first common singular preterite plus paragogic he (ה). The ancient versions read “I ate it,” which is certainly the meaning in the context, and indicates they read the he as a third feminine singular pronominal suffix. The Masoretes typically wrote a mappiq in the he for the pronominal suffix but apparently missed this one.

[3:5]  ⁷ tn Heb “deep of lip” (in the sense of incomprehensible).

[3:5]  ⁸ tn Heb “heavy of tongue.” Similar language occurs in Exod 4:10; Isa 33:19.

[3:5]  ⁹ tn The conjunction “but” is not in the Hebrew text, but is implied from the context.

[3:6]  ¹⁰ tn Heb “hear.”

[3:6]  ¹¹ tc The MT reads “if not” but most ancient versions translate only “if.” The expression occurs with this sense in Isa 5:9; 14:24. See also Ezek 34:8; 36:5; 38:19.

[3:7]  ¹² sn Moses (Exod 3:19) and Isaiah (Isa 6:9-10) were also told that their messages would not be received.

[3:7]  ¹³ sn A similar description of Israel’s disobedience is given in 1 Sam 8:7.

[3:7]  ¹⁴ tn Heb “hard of forehead and stiff of heart.”

[3:8]  ¹⁵ tn Heb “strong, resolute.”

[3:9]  ¹⁶ tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English.

[3:9]  ¹⁷ tn Heb “of their faces.”

[2:2]  ¹⁸ tc The phrase “as he spoke to me” is absent from the LXX.

[2:2]  ¹⁹ tn Or “spirit.” NIV has “the Spirit,” but the absence of the article in the Hebrew text makes this unlikely. Elsewhere in Ezekiel the Lord’s Spirit is referred to as “the Spirit of the Lord” (11:5; 37:1), “the Spirit of God” (11:24), or “my (that is, the Lord’s) Spirit” (36:27; 37:14; 39:29). Some identify the “spirit” of 2:2 as the spirit that energized the living beings, however, that “spirit” is called “the spirit” (1:12, 20) or “the spirit of the living beings” (1:20-21; 10:17). Still others see the term as referring to an impersonal “spirit” of strength or courage, that is, the term may also be understood as a disposition or attitude. The Hebrew word often refers to a wind in Ezekiel (1:4; 5:10, 12; 12:4; 13:11, 13; 17:10, 21; 19:12; 27:26; 37:9). In 37:5-10 a “breath” originates in the “four winds” and is associated with the Lord’s life-giving breath (see v. 14). This breath enters into the dry bones and gives them life. In a similar fashion the breath of 2:2 (see also 3:24) energizes paralyzed Ezekiel. Breath and wind are related. On the one hand it is a more normal picture to think of breath rather than wind entering someone, but since wind represents an external force it seems more likely for wind rather than breath to stand someone up (unless we should understand it as a disposition). It may be that one should envision the breath of the speaker moving like a wind to revive Ezekiel, helping him to regain his breath and invigorating him to stand. A wind also transports the prophet from one place to another (3:12, 14; 8:3; 11:1, 24; 43:5).

[2:1]  ²⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ sn On seven stars in his right hand see 1:16.

[2:1]  ²⁵ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[2:8]  ²⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:8]  ²⁷ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:8]  ²⁸ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[2:12]  ³⁰ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:12]  ³¹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:12]  ³² tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:12]  ³³ sn On the sharp double-edged sword see 1:16.

[2:18]  ³⁴ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:18]  ³⁵ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:18]  ³⁶ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:18]  ³⁷ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  ³⁸ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), 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 1:15 is more on the lustrous quality of the metal.

[3:1]  ³⁹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ⁴⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1]  ⁴¹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  ⁴² tn Grk “who has” (cf. 1:16).

[3:1]  ⁴³ tn Grk “a name.”

[3:1]  ⁴⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ⁴⁵ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[3:7]  ⁴⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ⁴⁷ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ⁴⁸ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ⁴⁹ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ⁵⁰ tn See the note on the word “door” earlier in this verse.

[3:14]  ⁵¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ⁵² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ⁵³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  ⁵⁴ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.