Revelation 2:20

2:20 But I have this against you: You tolerate that ¹  woman ²  Jezebel, ³  who calls herself a prophetess, and by her teaching deceives ⁴  my servants ⁵  to commit sexual immorality and to eat food sacrificed to idols. ⁶ 

Revelation 7:11

7:11 And all the angels stood ⁷  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ⁸  before the throne and worshiped God,

Revelation 7:15

7:15 For this reason they are before the throne of God, and they serve ⁹  him day and night in his temple, and the one seated on the throne will shelter them. ¹⁰ 

Revelation 13:4

13:4 they worshiped the dragon because he had given ruling authority ¹¹  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ¹² 

Revelation 16:2

16:2 So ¹³  the first angel ¹⁴  went and poured out his bowl on the earth. Then ¹⁵  ugly and painful sores ¹⁶  appeared on the people ¹⁷  who had the mark of the beast and who worshiped his image.

[2:20]  ¹ tn The Greek article has been translated here with demonstrative force.

[2:20]  ² 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 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א Ì⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.

[2:20]  ³ 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]  ⁴ 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]  ⁵ tn See the note on the word “servants” in 1:1.

[2:20]  ⁶ 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.

[7:11]  ⁷ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ⁸ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[7:15]  ¹³ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ¹⁴ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[13:4]  ¹⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ²⁰ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[16:2]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ²⁶ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ²⁸ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ²⁹ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.