Discovery BoxRevelation 16:15
Context16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 1 his clothes so that he will not have to walk around naked and his shameful condition 2 be seen.) 3
Isaiah 56:10
Context56:10 All their watchmen 4 are blind,
they are unaware. 5
All of them are like mute dogs,
unable to bark.
They pant, 6 lie down,
and love to snooze.
Isaiah 62:6-7
Context62:6 I 7 post watchmen on your walls, O Jerusalem;
they should keep praying all day and all night. 8
You who pray to 9 the Lord, don’t be silent!
62:7 Don’t allow him to rest until he reestablishes Jerusalem, 10
until he makes Jerusalem the pride 11 of the earth.
Ezekiel 34:8-10
Context34:8 As surely as I live, declares the sovereign Lord, my sheep have become prey and have become food for all the wild beasts. There was no shepherd, and my shepherds did not search for my flock, but fed themselves and did not feed my sheep, 34:9 Therefore, you shepherds, hear the word of the Lord: 34:10 This is what the sovereign Lord says: Look, I am against the shepherds, and I will demand my sheep from their hand. I will no longer let them be shepherds; 12 the shepherds will not feed themselves anymore. I will rescue my sheep from their mouth, so that they will no longer be food for them.
Ezekiel 34:16
Context34:16 I will seek the lost and bring back the strays; I will bandage the injured and strengthen the sick, but the fat and the strong I will destroy. I will feed them – with judgment!
Zechariah 11:16
Context11:16 Indeed, I am about to raise up a shepherd in the land who will not take heed to the sheep headed to slaughter, will not seek the scattered, and will not heal the injured. 13 Moreover, he will not nourish the one that is healthy but instead will eat the meat of the fat sheep 14 and tear off their hooves.
Matthew 24:42-51
Context24:42 “Therefore stay alert, because you do not know on what day 15 your Lord will come. 24:43 But understand this: If the owner of the house had known at what time of night the thief 16 was coming, he would have been alert and would not have let his house be broken into. 24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. 17
24:45 “Who then is the faithful and wise slave, 18 whom the master has put in charge of his household, to give the other slaves 19 their food at the proper time? 24:46 Blessed is that slave whom the master finds at work 20 when he comes. 24:47 I tell you the truth, 21 the master 22 will put him in charge of all his possessions. 24:48 But if 23 that evil slave should say to himself, 24 ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, 25 and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
Matthew 25:13
Context25:13 Therefore stay alert, because you do not know the day or the hour. 26
Mark 13:33-37
Context13:33 Watch out! Stay alert! 27 For you do not know when the time will come. 13:34 It is like a man going on a journey. He left his house and put his slaves 28 in charge, assigning 29 to each his work, and commanded the doorkeeper to stay alert. 13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn – 13:36 or else he might find you asleep when he returns suddenly. 13:37 What I say to you I say to everyone: Stay alert!”
Acts 20:28-31
Context20:28 Watch out for 30 yourselves and for all the flock of which 31 the Holy Spirit has made you overseers, 32 to shepherd the church of God 33 that he obtained 34 with the blood of his own Son. 35 20:29 I know that after I am gone 36 fierce wolves 37 will come in among you, not sparing the flock. 20:30 Even from among your own group 38 men 39 will arise, teaching perversions of the truth 40 to draw the disciples away after them. 20:31 Therefore be alert, 41 remembering that night and day for three years I did not stop warning 42 each one of you with tears.
Acts 20:2
Context20:2 After he had gone through those regions 43 and spoken many words of encouragement 44 to the believers there, 45 he came to Greece, 46
Acts 4:1-4
Context4:1 While Peter and John 47 were speaking to the people, the priests and the commander 48 of the temple guard 49 and the Sadducees 50 came up 51 to them, 4:2 angry 52 because they were teaching the people and announcing 53 in Jesus the resurrection of the dead. 4:3 So 54 they seized 55 them and put them in jail 56 until the next day (for it was already evening). 4:4 But many of those who had listened to 57 the message 58 believed, and the number of the men 59 came to about five thousand.
Acts 4:1
Context4:1 While Peter and John 60 were speaking to the people, the priests and the commander 61 of the temple guard 62 and the Sadducees 63 came up 64 to them,
Acts 4:7
Context4:7 After 65 making Peter and John 66 stand in their midst, they began to inquire, “By what power or by what name 67 did you do this?”
Acts 5:8
Context5:8 Peter said to her, “Tell me, were the two of you 68 paid this amount 69 for the land?” Sapphira 70 said, “Yes, that much.”
[16:15] 1 tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
[16:15] 2 tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
[16:15] 3 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.
[56:10] 4 sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.
[56:10] 5 tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”
[56:10] 6 tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsaa has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.
[62:6] 7 sn The speaker here is probably the prophet.
[62:6] 8 tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.
[62:6] 9 tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”
[62:7] 10 tn “Jerusalem” is supplied in the translation for stylistic reasons; note the following line.
[62:7] 11 tn Heb “[the object of] praise.”
[34:10] 12 tn Heb “I will cause them to cease from feeding sheep.”
[11:16] 13 tn Heb “the broken” (so KJV, NASB; NRSV “the maimed”).
[11:16] 14 tn Heb “the fat [ones].” Cf. ASV “the fat sheep”; NIV “the choice sheep.”
[24:42] 15 tc Most later
[24:43] 16 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[24:44] 17 sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
[24:45] 18 tn See the note on the word “slave” in 8:9.
[24:45] 19 tn Grk “give them.”
[24:46] 20 tn That is, doing his job, doing what he is supposed to be doing.
[24:47] 21 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:47] 22 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
[24:48] 23 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[24:48] 24 tn Grk “should say in his heart.”
[24:51] 25 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[25:13] 26 tc Most later
[13:33] 27 tc The vast majority of witnesses (א A C L W Θ Ψ Ë1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.
[13:34] 28 tn See the note on the word “slave” in 10:44.
[20:28] 30 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 32 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
[20:28] 33 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
[20:28] 35 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
[20:29] 36 tn Grk “after my departure.”
[20:29] 37 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
[20:30] 38 tn Grk “from among yourselves.”
[20:30] 39 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.
[20:30] 40 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
[20:31] 41 tn Or “be watchful.”
[20:31] 42 tn Or “admonishing.”
[20:2] 43 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
[20:2] 44 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
[20:2] 45 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
[20:2] 46 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
[4:1] 47 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 49 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[4:1] 50 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
[4:1] 51 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:2] 52 tn Or “greatly annoyed,” “provoked.”
[4:3] 54 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 55 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 56 tn Or “prison,” “custody.”
[4:4] 59 tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.
[4:1] 60 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 62 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[4:1] 63 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
[4:1] 64 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:7] 65 tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.
[4:7] 66 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 67 sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?
[5:8] 68 tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.
[5:8] 69 tn Grk “so much,” “as much as this.”
[5:8] 70 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
