Discovery BoxRevelation 1:7 
Context1:7 (Look! He is returning with the clouds, 1
and every eye will see him,
even 2 those who pierced him, 3
and all the tribes 4 on the earth will mourn because 5 of him.
This will certainly come to pass! 6 Amen.) 7
Revelation 2:5
Context2:5 Therefore, remember from what high state 8 you have fallen and repent! Do 9 the deeds you did at the first; 10 if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. 11
Revelation 3:10
Context3:10 Because you have kept 12 my admonition 13 to endure steadfastly, 14 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.
Revelation 3:20
Context3:20 Listen! 15 I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home 16 and share a meal with him, and he with me.
Revelation 6:5
Context6:5 Then 17 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 18 I looked, 19 and here came 20 a black horse! The 21 one who rode it 22 had a balance scale 23 in his hand.
Revelation 11:12
Context11:12 Then 24 they 25 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 26 went up to heaven in a cloud while 27 their enemies stared at them.
Revelation 15:4
Context15:4 Who will not fear you, O Lord,
and glorify 28 your name, because you alone are holy? 29
All nations 30 will come and worship before you
for your righteous acts 31 have been revealed.”
Revelation 16:15
Context16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 32 his clothes so that he will not have to walk around naked and his shameful condition 33 be seen.) 34
Revelation 17:1
Context17:1 Then 35 one of the seven angels who had the seven bowls came and spoke to me. 36 “Come,” he said, “I will show you the condemnation and punishment 37 of the great prostitute who sits on many waters,
Revelation 18:4
Context18:4 Then 38 I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,
Revelation 18:10
Context18:10 They will stand a long way off because they are afraid of her torment, and will say,
“Woe, woe, O great city,
Babylon the powerful city!
For in a single hour your doom 39 has come!”
Revelation 19:17
Context19:17 Then 40 I saw one angel standing in 41 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 42
“Come, gather around for the great banquet 43 of God,
Revelation 21:9
Context21:9 Then 44 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 45 saying, “Come, I will show you the bride, the wife of the Lamb!”
2 tn Here καί (kai) was translated as ascensive.
3 sn An allusion to Zech 12:10.
4 tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).
5 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
6 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.
7 sn These lines are placed in parentheses because they form an aside to the main argument.
8 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.”
9 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.
10 tn Or “you did formerly.”
11 tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
12 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.
13 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
14 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
15 tn Grk “Behold.”
16 tn Grk “come in to him.”
sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.
17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
18 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
19 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
20 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
22 tn Grk “the one sitting on it.”
23 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
25 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
26 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
27 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
28 tn Or “and praise.”
sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.
29 sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
30 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
31 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
32 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).”
33 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.
34 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.
35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
36 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.”
37 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
39 tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”
40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
41 tn The precise significance of ἐν (en) here is difficult to determine.
42 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
43 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
45 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.
