Psalms 15:4

15:4 He despises a reprobate, ¹ 

but honors the Lord’s loyal followers. ² 

He makes firm commitments and does not renege on his promise. ³ 

Psalms 31:6

31:6 I hate those who serve worthless idols, ⁴ 

but I trust in the Lord.

Psalms 31:2

31:2 Listen to me! ⁵ 

Quickly deliver me!

Be my protector and refuge, ⁶ 

a stronghold where I can be safe! ⁷ 

Psalms 19:2

19:2 Day after day it speaks out; ⁸ 

night after night it reveals his greatness. ⁹ 

Revelation 2:2

2:2 ‘I know your works as well as your ¹⁰  labor and steadfast endurance, and that you cannot tolerate ¹¹  evil. You have even put to the test ¹²  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Revelation 2:6

2:6 But you do have this going for you: ¹³  You hate what the Nicolaitans ¹⁴  practice ¹⁵  – practices I also hate.

[15:4]  ¹ tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.

[15:4]  ² tn Heb “those who fear the Lord.” The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.

[15:4]  ³ tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.

[31:6]  ⁴ tn Heb “the ones who observe vain things of falsehood.” See Jonah 2:9.

[31:2]  ⁵ tn Heb “turn toward me your ear.”

[31:2]  ⁶ tn Heb “become for me a rocky summit of refuge.”

[31:2]  ⁷ tn Heb “a house of strongholds to deliver me.”

[19:2]  ⁸ tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).

[19:2]  ⁹ tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.

[2:2]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[2:6]  ¹³ tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.

[2:6]  ¹⁴ sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.

[2:6]  ¹⁵ tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.