Revelation 16:15

16:15 (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 

Genesis 3:7

3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Genesis 3:10-11

3:10 The man replied, ⁴  “I heard you moving about ⁵  in the orchard, and I was afraid because I was naked, so I hid.” 3:11 And the Lord God ⁶  said, “Who told you that you were naked? ⁷  Did you eat from the tree that I commanded you not to eat from?” ⁸ 

Exodus 32:35

32:35 And the Lord sent a plague on the people because they had made the calf ⁹  – the one Aaron made. ¹⁰ 

[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.

[3:10]  ⁴ tn Heb “and he said.”

[3:10]  ⁵ tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[3:11]  ⁶ tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

[3:11]  ⁷ sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.

[3:11]  ⁸ sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.

[32:35]  ⁹ tn The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.

[32:35]  ¹⁰ sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).