Revelation 1:10

1:10 I was in the Spirit ¹  on the Lord’s Day ²  when ³  I heard behind me a loud voice like a trumpet,

Revelation 4:2

4:2 Immediately I was in the Spirit, ⁴  and ⁵  a throne was standing ⁶  in heaven with someone seated on it!

Revelation 17:3

17:3 So ⁷  he carried me away in the Spirit ⁸  to a wilderness, ⁹  and there ¹⁰  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.

Revelation 17:1

The Great Prostitute and the Beast

17:1 Then ¹¹  one of the seven angels who had the seven bowls came and spoke to me. ¹²  “Come,” he said, “I will show you the condemnation and punishment ¹³  of the great prostitute who sits on many waters,

Revelation 18:12

18:12 cargo such as gold, silver, ¹⁴  precious stones, pearls, fine linen, purple cloth, silk, ¹⁵  scarlet cloth, ¹⁶  all sorts of things made of citron wood, ¹⁷  all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble,

Revelation 18:2

18:2 He ¹⁸  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ¹⁹  has become a lair for demons,

a haunt ²⁰  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ²¹ 

Revelation 2:16

2:16 Therefore, ²²  repent! If not, I will come against you quickly and make war against those people ²³  with the sword of my mouth.

Ezekiel 3:14

3:14 A wind lifted me up and carried me away. I went bitterly, ²⁴  my spirit full of fury, and the hand of the Lord rested powerfully ²⁵  on me.

Ezekiel 8:3

8:3 He stretched out the form ²⁶  of a hand and grabbed me by a lock of hair on my head. Then a wind ²⁷  lifted me up between the earth and sky and brought me to Jerusalem ²⁸  by means of divine visions, to the door of the inner gate which faces north where the statue ²⁹  which provokes to jealousy was located.

Ezekiel 11:1

The Fall of Jerusalem

11:1 A wind ³⁰  lifted me up and brought me to the east gate of the Lord’s temple that faces the east. There, at the entrance of the gate, I noticed twenty-five men. Among them I saw Jaazaniah son of Azzur and Pelatiah son of Benaiah, officials of the people. ³¹ 

Ezekiel 11:24

11:24 Then a wind ³²  lifted me up and carried me to the exiles in Babylonia, ³³  in the vision given to me by the Spirit of God.

Then the vision I had seen went up from me.

Ezekiel 40:1-3

Vision of the New Temple

40:1 In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city ³⁴  was struck down, on this very day, ³⁵  the hand ³⁶  of the Lord was on me, and he brought me there. ³⁷  40:2 By means of divine visions ³⁸  he brought me to the land of Israel and placed me on a very high mountain, ³⁹  and on it was a structure like a city, to the south. 40:3 When he brought me there, I saw ⁴⁰  a man whose appearance was like bronze, with a linen cord and a measuring stick in his hand. He was standing in the gateway.

Acts 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁴¹  went on his way rejoicing. ⁴² 

Acts 8:2

8:2 Some ⁴³  devout men buried Stephen and made loud lamentation ⁴⁴  over him. ⁴⁵ 

Colossians 1:2-4

1:2 to the saints, the faithful ⁴⁶  brothers and sisters ⁴⁷  in Christ, at Colossae. Grace and peace to you ⁴⁸  from God our Father! ⁴⁹ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁵⁰  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁵¹  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[1:10]  ¹ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ² tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ³ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[4:2]  ⁴ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[4:2]  ⁵ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:2]  ⁶ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[17:3]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ⁹ tn Or “desert.”

[17:3]  ¹⁰ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:1]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ¹² 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.”

[17:1]  ¹³ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[18:12]  ¹⁴ tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more

[18:12]  ¹⁵ tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”

[18:12]  ¹⁶ tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.

[18:12]  ¹⁷ tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”

[18:2]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ¹⁹ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ²⁰ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ²¹ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[2:16]  ²² tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ²³ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

[3:14]  ²⁴ tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

[3:14]  ²⁵ tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

[8:3]  ²⁶ tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

[8:3]  ²⁷ tn Or “spirit.” See note on “wind” in 2:2.

[8:3]  ²⁸ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:3]  ²⁹ tn Or “image.”

[11:1]  ³⁰ tn Or “spirit.” See note on “wind” in 2:2.

[11:1]  ³¹ sn The phrase officials of the people occurs in Neh 11:1; 1 Chr 21:2; 2 Chr 24:23.

[11:24]  ³² tn Or “spirit.” See note on “wind” in 2:2.

[11:24]  ³³ tn Heb “to Chaldea.”

[40:1]  ³⁴ sn That is, Jerusalem.

[40:1]  ³⁵ tn April 19, 573 b.c.

[40:1]  ³⁶ tn Or “power.”

[40:1]  ³⁷ sn That is, to the land of Israel (see v. 2).

[40:2]  ³⁸ tn The expression introduces the three major visions of Ezekiel (1:1; 8:3; 40:2).

[40:2]  ³⁹ tn The reference to a very high mountain is harmonious with Isa 2:2.

[40:3]  ⁴⁰ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[8:39]  ⁴¹ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁴² sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:2]  ⁴³ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁴⁴ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁴⁵ tn Or “mourned greatly for him.”

[1:2]  ⁴⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴⁸ tn Or “Grace to you and peace.”

[1:2]  ⁴⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ⁵⁰ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ⁵¹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).