2:18 “To 3 the angel of the church in Thyatira write the following: 4
“This is the solemn pronouncement of 5 the Son of God, the one who has eyes like a fiery flame 6 and whose feet are like polished bronze: 7
12:1 Then 9 a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. 10
13:10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, 11
then by the sword he must be killed.
This 12 requires steadfast endurance 13 and faith from the saints.
20:11 Then 14 I saw a large 15 white throne and the one who was seated on it; the earth and the heaven 16 fled 17 from his presence, and no place was found for them.
1 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
2 tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
3 tn Here καί (kai) has not been translated due to differences between Greek and English style.
4 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
5 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
6 tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.
7 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.
8 sn An allusion to Isa 25:8.
9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
10 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
11 tc Many
12 tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
13 tn Or “perseverance.”
14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
15 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
16 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
17 tn Or “vanished.”
sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).