Discovery BoxEphesians 5:22-33 
Context5:22 1 Wives, submit 2 to your husbands as to the Lord, 5:23 because the husband is the head of the wife as also Christ is the head of the church – he himself being the savior of the body. 5:24 But as the church submits to Christ, so also wives should submit to their husbands in everything. 5:25 Husbands, love your 3 wives just as Christ loved the church and gave himself for her 5:26 to sanctify her by cleansing her 4 with the washing of the water by the word, 5:27 so that he 5 may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. 6 5:28 In the same way 7 husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 5:29 For no one has ever hated his own body 8 but he feeds it and takes care of it, just as Christ also does the church, 5:30 for we are members of his body. 9 5:31 For this reason a man will leave his father and mother and will be joined to his wife, and the two will become 10 one flesh. 11 5:32 This mystery is great – but I am actually 12 speaking with reference to Christ and the church. 5:33 Nevertheless, 13 each one of you must also love his own wife as he loves himself, 14 and the wife must 15 respect 16 her husband.
Revelation 19:6-9
Context19:6 Then 17 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 18
“Hallelujah!
For the Lord our God, 19 the All-Powerful, 20 reigns!
19:7 Let us rejoice 21 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 22 (for the fine linen is the righteous deeds of the saints). 23
19:9 Then 24 the angel 25 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”
Revelation 21:1--22:5
Context21:1 Then 26 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 27 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 28 of God is among human beings. 29 He 30 will live among them, and they will be his people, and God himself will be with them. 31 21:4 He 32 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 33
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 34 he said to me, “Write it down, 35 because these words are reliable 36 and true.” 21:6 He also said to me, “It is done! 37 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 38 free of charge 39 from the spring of the water of life. 21:7 The one who conquers 40 will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 41 idol worshipers, 42 and all those who lie, their place 43 will be in the lake that burns with fire and sulfur. 44 That 45 is the second death.”
21:9 Then 46 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 47 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 48 he took me away in the Spirit 49 to a huge, majestic mountain 50 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 51 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 52 21:12 It has 53 a massive, high wall 54 with twelve gates, 55 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 56 are written on the gates. 57 21:13 There are 58 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 59 21:14 The 60 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 61 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 62 the city is laid out as a square, 63 its length and width the same. He 64 measured the city with the measuring rod 65 at fourteen hundred miles 66 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 67 according to human measurement, which is also the angel’s. 68 21:18 The city’s 69 wall is made 70 of jasper and the city is pure gold, like transparent glass. 71 21:19 The foundations of the city’s wall are decorated 72 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 73 the fourth emerald, 21:20 the fifth onyx, 74 the sixth carnelian, 75 the seventh chrysolite, 76 the eighth beryl, 77 the ninth topaz, the tenth chrysoprase, 78 the eleventh jacinth, 79 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 80 main street 81 of the city is pure gold, like transparent glass.
21:22 Now 82 I saw no temple in the city, because the Lord God – the All-Powerful 83 – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations 84 will walk by its light and the kings of the earth will bring their grandeur 85 into it. 21:25 Its gates will never be closed during the day 86 (and 87 there will be no night there). 88 21:26 They will bring the grandeur and the wealth 89 of the nations 90 into it, 21:27 but 91 nothing ritually unclean 92 will ever enter into it, nor anyone who does what is detestable 93 or practices falsehood, 94 but only those whose names 95 are written in the Lamb’s book of life.
22:1 Then 96 the angel 97 showed me the river of the water of life – water as clear as crystal – pouring out 98 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 99 main street. 100 On each side 101 of the river is the tree of life producing twelve kinds 102 of fruit, yielding its fruit every month of the year. 103 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 104 and the throne of God and the Lamb will be in the city. 105 His 106 servants 107 will worship 108 him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.
1 tn Many scholars regard Eph 5:21 as the verse which introduces this section, rather than 5:22. This is due in part to the lack of a main verb in this verse (see tc note which follows). This connection is not likely, however, because it requires the participle ὑποτασσόμενοι (Jupotassomenoi, “submitting”) in 5:21 to act as the main verb of the section, and this participle more likely is linked to the command “be filled by the Spirit” in 5:18 as a participle of result (see sn above). In any case, 5:21 does form a strong link between 5:18-21 and what follows, so the paragraph division which has been placed between 5:21 and 22 should not be viewed as a complete break in the author’s thought.
2 tc The witnesses for the shorter reading (in which the verb “submit” is only implied) are minimal (Ì46 B Cl Hiermss), but significant and early. The rest of the witnesses add one of two verb forms as required by the sense of the passage (picking up the verb from v. 21). Several of these witnesses have ὑποτασσέσθωσαν (Jupotassesqwsan), the third person imperative (so א A I P Ψ 0278 33 81 1175 1739 1881 al lat co), while other witnesses, especially the later Byzantine cursives, read ὑποτάσσεσθε (Jupotassesqe), the second person imperative (D F G Ï sy). The text virtually begs for one of these two verb forms, but the often cryptic style of Paul’s letters argues for the shorter reading. The chronology of development seems to have been no verb – third person imperative – second person imperative. It is not insignificant that early lectionaries began a new day’s reading with v. 22; these most likely caused copyists to add the verb at this juncture.
3 tn The Greek article has been translated as a possessive pronoun (ExSyn 215).
4 tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.
5 tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.
6 tn Grk “but in order that it may be holy and blameless.”
7 tn Grk “So also.”
8 tn Grk “flesh.”
9 tc Most Western witnesses, as well as the majority of Byzantine
10 tn Grk “the two shall be as one flesh.”
11 sn A quotation from Gen 2:24.
12 tn The term “actually” is not in the Greek text, but is supplied in the English translation to bring out the heightened sense of the statement.
13 tn The translation of πλήν (plhn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as “but,” “nevertheless,” or “however” (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author’s discussion. In this latter case it could be translated with the use of “now” (so A. T. Lincoln, Ephesians [WBC], 384).
14 tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style.
15 tn The ἵνα (Jina) clause was taken as imperatival, i.e., “let the wife respect….”
16 tn The Greek verb φοβέομαι (fobeomai) here has been translated “respect” and the noun form of the word, i.e., φόβος (fobos), has been translated as “reverence” in 5:21.
17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
18 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
19 tc Several
20 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
21 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
22 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”
23 sn This phrase is treated as a parenthetical explanation by the author.
24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
25 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
27 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
28 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
29 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
30 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
31 tc ‡ Most
32 tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.
33 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
35 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
36 tn Grk “faithful.”
37 tn Or “It has happened.”
38 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
39 tn Or “as a free gift” (see L&N 57.85).
40 tn Or “who is victorious”; traditionally, “who overcomes.”
41 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
42 tn Grk “idolaters.”
43 tn Grk “their share.”
44 tn Traditionally, “brimstone.”
45 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
47 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.” See also v. 15.
48 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
49 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).
50 tn Grk “to a mountain great and high.”
51 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
52 tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
53 tn Grk “jasper, having.” Here a new sentence was started in the translation.
54 tn Grk “a (city) wall great and high.”
55 tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
56 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
57 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
58 tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
59 tn The word “side” has been supplied four times in this verse for clarity.
60 tn Here καί (kai) has not been translated because of differences between Greek and English style.
61 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
62 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
63 tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”
64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
65 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
66 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
67 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
68 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
69 tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
70 tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.
71 tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
72 tn The perfect participle here has been translated as an intensive (resultative) perfect.
73 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
74 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
75 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
76 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
77 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
78 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
79 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
80 tn Here καί (kai) has not been translated because of differences between Greek and English style.
81 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
82 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
83 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
84 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
85 tn Or “splendor”; Grk “glory.”
86 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
87 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
88 tn The clause has virtually the force of a parenthetical comment.
89 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
90 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
91 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
92 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
93 tn Or “what is abhorrent”; Grk “who practices abominations.”
94 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
95 tn Grk “those who are written”; the word “names” is implied.
96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
97 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
98 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
99 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
100 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
101 tn Grk “From here and from there.”
102 tn Or “twelve crops” (one for each month of the year).
103 tn The words “of the year” are implied.
104 tn Or “be anything accursed” (L&N 33.474).
105 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
106 tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.
107 tn See the note on the word “servants” in 1:1.
108 tn Or “will serve.”
