Discovery BoxRevelation 1:11
Context1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, 1 Smyrna, 2 Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”
Revelation 2:1--3:22
Context2:1 “To the angel of the church in Ephesus, 3 write the following: 4
“This is the solemn pronouncement of 5 the one who has a firm grasp on 6 the seven stars in his right hand 7 – the one who walks among the seven golden 8 lampstands: 2:2 ‘I know your works as well as your 9 labor and steadfast endurance, and that you cannot tolerate 10 evil. You have even put to the test 11 those who refer to themselves as apostles (but are not), and have discovered that they are false. 2:3 I am also aware 12 that you have persisted steadfastly, 13 endured much for the sake of my name, and have not grown weary. 2:4 But I have this against you: You have departed 14 from your first love! 2:5 Therefore, remember from what high state 15 you have fallen and repent! Do 16 the deeds you did at the first; 17 if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. 18 2:6 But you do have this going for you: 19 You hate what the Nicolaitans 20 practice 21 – practices I also hate. 2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 22 I will permit 23 him to eat from the tree of life that is 24 in the paradise of God.’ 25
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: 2:9 ‘I know the distress you are suffering 30 and your poverty (but you are rich). I also know 31 the slander against you 32 by those who call themselves Jews and really are not, but are a synagogue 33 of Satan. 2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown 34 into prison so you may be tested, 35 and you will experience suffering 36 for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. 37 2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers 38 will in no way be harmed by the second death.’
2:12 “To 39 the angel of the church in Pergamum write the following: 40
“This is the solemn pronouncement of 41 the one who has the sharp double-edged sword: 42 2:13 ‘I know 43 where you live – where Satan’s throne is. Yet 44 you continue to cling 45 to my name and you have not denied your 46 faith in me, 47 even in the days of Antipas, my faithful witness, 48 who was killed in your city 49 where Satan lives. 2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, 50 who instructed Balak to put a stumbling block 51 before the people 52 of Israel so they would eat food sacrificed to idols and commit sexual immorality. 53 2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. 54 2:16 Therefore, 55 repent! If not, I will come against you quickly and make war against those people 56 with the sword of my mouth. 2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 57 I will give him some of the hidden manna, and I will give him a white 58 stone, 59 and on that stone will be written a new name that no one can understand 60 except the one who receives it.’
2:18 “To 61 the angel of the church in Thyatira write the following: 62
“This is the solemn pronouncement of 63 the Son of God, the one who has eyes like a fiery flame 64 and whose feet are like polished bronze: 65 2:19 ‘I know your deeds: your love, faith, 66 service, and steadfast endurance. 67 In fact, 68 your more recent deeds are greater than your earlier ones. 2:20 But I have this against you: You tolerate that 69 woman 70 Jezebel, 71 who calls herself a prophetess, and by her teaching deceives 72 my servants 73 to commit sexual immorality and to eat food sacrificed to idols. 74 2:21 I 75 have given her time to repent, but 76 she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, 77 and those who commit adultery with her into terrible suffering, 78 unless they repent of her deeds. 2:23 Furthermore, I will strike her followers 79 with a deadly disease, 80 and then all the churches will know that I am the one who searches minds and hearts. I will repay 81 each one of you 82 what your deeds deserve. 83 2:24 But to the rest of you in Thyatira, all who do not hold to this teaching 84 (who have not learned the so-called “deep secrets 85 of Satan”), to you I say: I do not put any additional burden on you. 2:25 However, hold on to what you have until I come. 2:26 And to the one who conquers 86 and who continues in 87 my deeds until the end, I will give him authority over the nations 88 –
2:27 he 89 will rule 90 them with an iron rod 91
and like clay jars he will break them to pieces, 92
2:28 just as I have received the right to rule 93 from my Father – and I will give him the morning star. 94 2:29 The one who has an ear had better hear what the Spirit says to the churches.’
3:1 “To 95 the angel of the church in Sardis write the following: 96
“This is the solemn pronouncement of 97 the one who holds 98 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 99 that you are alive, but 100 in reality 101 you are dead. 3:2 Wake up then, and strengthen what remains that was about 102 to die, because I have not found your deeds complete 103 in the sight 104 of my God. 3:3 Therefore, remember what you received and heard, 105 and obey it, 106 and repent. If you do not wake up, I will come like a thief, and you will never 107 know at what hour I will come against 108 you. 3:4 But you have a few individuals 109 in Sardis who have not stained 110 their clothes, and they will walk with me dressed 111 in white, because they are worthy. 3:5 The one who conquers 112 will be dressed like them 113 in white clothing, 114 and I will never 115 erase 116 his name from the book of life, but 117 will declare 118 his name before my Father and before his angels. 3:6 The one who has an ear had better hear what the Spirit says to the churches.’
3:7 “To 119 the angel of the church in Philadelphia write the following: 120
“This is the solemn pronouncement of 121 the Holy One, the True One, who holds the key of David, who opens doors 122 no one can shut, and shuts doors 123 no one can open: 3:8 ‘I know your deeds. (Look! I have put 124 in front of you an open door that no one can shut.) 125 I know 126 that you have little strength, 127 but 128 you have obeyed 129 my word and have not denied my name. 3:9 Listen! 130 I am going to make those people from the synagogue 131 of Satan – who say they are Jews yet 132 are not, but are lying – Look, I will make 133 them come and bow down 134 at your feet and acknowledge 135 that I have loved you. 3:10 Because you have kept 136 my admonition 137 to endure steadfastly, 138 I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 3:11 I am coming soon. Hold on to what you have so that no one can take away 139 your crown. 140 3:12 The one who conquers 141 I will make 142 a pillar in the temple of my God, and he will never depart from it. I 143 will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), 144 and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’
3:14 “To 145 the angel of the church in Laodicea write the following: 146
“This is the solemn pronouncement of 147 the Amen, the faithful and true witness, the originator 148 of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. 149 I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going 150 to vomit 151 you out of my mouth! 3:17 Because you say, “I am rich and have acquired great wealth, 152 and need nothing,” but 153 do not realize that you are wretched, pitiful, 154 poor, blind, and naked, 3:18 take my advice 155 and buy gold from me refined by fire so you can become rich! Buy from me 156 white clothing so you can be clothed and your shameful nakedness 157 will not be exposed, and buy eye salve 158 to put on your eyes so you can see! 3:19 All those 159 I love, I rebuke and discipline. So be earnest and repent! 3:20 Listen! 160 I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home 161 and share a meal with him, and he with me. 3:21 I will grant the one 162 who conquers 163 permission 164 to sit with me on my throne, just as I too conquered 165 and sat down with my Father on his throne. 3:22 The one who has an ear had better hear what the Spirit says to the churches.’”
Isaiah 8:1
Context8:1 The Lord told me, “Take a large tablet 166 and inscribe these words 167 on it with an ordinary stylus: 168 ‘Maher-Shalal-Hash-Baz.’ 169
Habakkuk 2:2-3
Context“Write down this message! 171 Record it legibly on tablets,
so the one who announces 172 it may read it easily. 173
2:3 For the message is a witness to what is decreed; 174
it gives reliable testimony about how matters will turn out. 175
Even if the message 176 is not fulfilled right away, wait patiently; 177
for it will certainly come to pass – it will not arrive late.
[1:11] 1 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:11] 2 tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.
[2:1] 3 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[2:1] 4 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] 5 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] 6 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] 7 sn On seven stars in his right hand see 1:16.
[2:1] 8 tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.
[2:2] 9 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] 10 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] 11 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] 12 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] 13 tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.
[2:4] 14 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] 15 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] 16 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] 17 tn Or “you did formerly.”
[2:5] 18 tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
[2:6] 19 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] 20 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] 21 tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.
[2:7] 22 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
[2:7] 25 tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine
[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.
[2:9] 30 tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).
[2:9] 31 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 also know” to link this English sentence back to “I know” at the beginning of the verse.
[2:9] 32 tn The words “against you” are not in the Greek text, but are implied.
[2:9] 33 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).
[2:10] 34 tn Grk “is about to throw some of you,” but the force is causative in context.
[2:10] 36 tn Or “experience persecution,” “will be in distress” (see L&N 22.2).
[2:10] 37 tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”
[2:11] 38 tn Or “who is victorious”; traditionally, “who overcomes.”
[2:12] 39 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:12] 40 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] 41 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[2:12] 42 sn On the sharp double-edged sword see 1:16.
[2:13] 43 tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.
[2:13] 44 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
[2:13] 45 tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.
[2:13] 46 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
[2:13] 47 tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.
[2:13] 48 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
[2:13] 49 tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.
[2:14] 50 sn See Num 22-24; 31:16.
[2:14] 51 tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”
[2:14] 52 tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).
[2:14] 53 tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”
[2:15] 54 tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.
[2:16] 55 tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 ÏA or the Latin
[2:16] 56 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.
[2:17] 57 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
[2:17] 58 tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).
[2:17] 59 tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”
[2:17] 60 tn Or “know”; for the meaning “understand” see L&N 32.4.
[2:18] 61 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:18] 62 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] 63 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[2:18] 64 tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.
[2:18] 65 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.
[2:19] 66 tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.
[2:19] 67 tn Or “perseverance.”
[2:19] 68 tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”
[2:20] 69 tn The Greek article has been translated here with demonstrative force.
[2:20] 70 tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 ÏK pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important
[2:20] 71 sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.
[2:20] 72 tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”
[2:20] 73 tn See the note on the word “servants” in 1:1.
[2:20] 74 sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.
[2:21] 75 tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.
[2:21] 76 tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.
[2:22] 77 tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).
[2:22] 78 tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.
[2:23] 79 tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.
[2:23] 80 tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[2:23] 81 tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”
[2:23] 82 sn This pronoun and the following one are plural in the Greek text.
[2:23] 83 tn Grk “each one of you according to your works.”
[2:24] 84 sn That is, the teaching of Jezebel (v. 20).
[2:24] 85 tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.
[2:26] 86 tn Or “who is victorious”; traditionally, “who overcomes.”
[2:26] 87 tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).
[2:26] 88 tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[2:27] 89 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:27] 90 tn Grk “will shepherd.”
[2:27] 91 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[2:27] 92 sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.
[2:28] 93 tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of δώσω (dwsw) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, ecein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).
[2:28] 94 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
[3:1] 95 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:1] 96 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] 97 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:1] 98 tn Grk “who has” (cf. 1:16).
[3:1] 100 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:1] 101 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
[3:2] 102 tn The verb ἔμελλον (emellon) is in the imperfect tense.
[3:2] 103 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
[3:2] 104 tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”
[3:3] 105 tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
[3:3] 106 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
[3:3] 107 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
[3:4] 109 tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”
[3:4] 110 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
[3:4] 111 tn The word “dressed” is not in the Greek text, but is implied.
[3:5] 112 tn Or “who overcomes.”
[3:5] 114 tn Or “white robes.”
[3:5] 115 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
[3:5] 116 tn Or “will never wipe out.”
[3:5] 117 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:5] 118 tn Grk “will confess.”
[3:7] 119 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:7] 120 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] 121 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:7] 122 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] 123 tn See the note on the word “door” earlier in this verse.
[3:8] 124 tn Grk “I have given.”
[3:8] 125 tn Grk “to shut it,” but English would leave the direct object understood in this case.
[3:8] 126 tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”
[3:8] 127 tn Or “little power.”
[3:8] 128 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:8] 129 tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.
[3:9] 130 tn Grk “behold” (L&N 91.13).
[3:9] 131 sn See the note on synagogue in 2:9.
[3:9] 132 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
[3:9] 133 tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.
[3:9] 134 tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.
[3:9] 135 tn Or “and know,” “and recognize.”
[3:10] 136 tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.
[3:10] 137 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
[3:10] 138 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
[3:11] 139 tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”
[3:11] 140 sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).
[3:12] 141 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:12] 142 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
[3:12] 143 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[3:12] 144 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.
[3:14] 145 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:14] 146 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] 147 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:14] 148 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.
[3:15] 149 sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.
[3:16] 151 tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.
[3:17] 152 tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.
[3:17] 153 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:17] 154 tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
[3:18] 155 tn Grk “I counsel you to buy.”
[3:18] 156 tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.
[3:18] 157 tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).
[3:18] 158 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).
[3:19] 159 tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”
[3:20] 161 tn Grk “come in to him.”
[3:21] 162 tn Grk “The one who conquers, to him I will grant.”
[3:21] 163 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:21] 164 tn Grk “I will give [grant] to him.”
[3:21] 165 tn Or “have been victorious”; traditionally, “have overcome.”
[8:1] 166 sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.
[8:1] 167 tn Heb “write” (so KJV, ASV, NIV, NRSV).
[8:1] 168 tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1.
[8:1] 169 tn Heb “quickly, [the] plunder; it hurries, [the] loot.” The first word (מַהֵר, maher) is either a Piel imperative (“hurry [to]”) or infinitive (“hurrying,” or “quickly”). The third word (חָשׁ, khash) is either a third masculine singular perfect or a masculine singular participle, in either case from the root חוּשׁ (khush, “hurry”). Perhaps it is best to translate, “One hastens to the plunder, one hurries to the loot.” In this case מַהֵר is understood as an infinitive functioning as a verb, the subject of חוּשׁ is taken as indefinite, and the two nouns are understood as adverbial accusatives. As we discover in v. 3, this is the name of the son to be born to Isaiah through the prophetess.
[2:2] 170 tn Heb “the
[2:2] 171 tn Heb “[the] vision.”
[2:2] 173 tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.
[2:3] 174 tn Heb “For the vision is still for the appointed time.” The Hebrew word עוֹד (’od, “still”) is better emended to עֵד (’ed, “witness”) in light of the parallelism (see the note on the word “turn out” in the following line). The “appointed time” refers to the time when the divine judgment anticipated in vv. 6-20 will be realized.
[2:3] 175 tn Heb “and a witness to the end and it does not lie.” The Hebrew term יָפֵחַ (yafeakh) has been traditionally understood as a verb form from the root פּוּחַ (puakh, “puff, blow”; cf. NEB “it will come in breathless haste”; NASB “it hastens toward the goal”) but recent scholarship has demonstrated that it is actually a noun meaning “witness” (cf. NIV “it speaks of the end / and will not prove false”; NRSV “it speaks of the end, and does not lie”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 106. “The end” corresponds to “the appointed time” of the preceding line and refers to the time when the prophecy to follow will be fulfilled.
[2:3] 176 tn Heb “it”; the referent (the message) has been specified in the translation for clarity.
[2:3] 177 tn Heb “If it should delay, wait for it.” The Hebrew word חָזוֹן (khazon, “vision, message”) is the subject of the third person verbs in v. 3 and the antecedent of the pronominal suffix in the phrase “for it.”
