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Revelation 2:5

Context
2:5 Therefore, remember from what high state 1  you have fallen and repent! Do 2  the deeds you did at the first; 3  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. 4 

Revelation 2:20

Context
2:20 But I have this against you: You tolerate that 5  woman 6  Jezebel, 7  who calls herself a prophetess, and by her teaching deceives 8  my servants 9  to commit sexual immorality and to eat food sacrificed to idols. 10 

Revelation 3:10

Context
3:10 Because you have kept 11  my admonition 12  to endure steadfastly, 13  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 9:4

Context
9:4 They 14  were told 15  not to damage the grass of the earth, or any green plant or tree, but only those people 16  who did not have the seal of God on their 17  forehead.

Revelation 11:17

Context
11:17 with these words: 18 

“We give you thanks, Lord God, the All-Powerful, 19 

the one who is and who was,

because you have taken your great power

and begun to reign. 20 

Revelation 14:4

Context

14:4 These are the ones who have not defiled themselves 21  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Revelation 14:11

Context
14:11 And the smoke from their 22  torture will go up 23  forever and ever, and those who worship the beast and his image will have 24  no rest day or night, along with 25  anyone who receives the mark of his name.”

Revelation 15:1

Context
The Final Plagues

15:1 Then 26  I saw another great and astounding sign in heaven: seven angels who have seven final plagues 27  (they are final because in them God’s anger is completed).

Revelation 15:4

Context

15:4 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

Context

16:15 (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 17:12

Context
17:12 The 35  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 36  as kings with the beast for one hour.

Revelation 21:4

Context
21:4 He 37  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.” 38 

Revelation 22:16

Context

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” 39 

1 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.”

2 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.

3 tn Or “you did formerly.”

4 tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

5 tn The Greek article has been translated here with demonstrative force.

6 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 ÏK 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.

7 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.

8 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…”

9 tn See the note on the word “servants” in 1:1.

10 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.

11 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.

12 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

13 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

14 tn Here καί (kai) has not been translated because of differences between Greek and English style.

15 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

16 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

17 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

18 tn Grk “saying.”

19 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

20 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

21 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

22 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

23 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

24 tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

25 tn Grk “and.”

26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

27 tn Grk “seven plagues – the last ones.”

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 deedδι᾿ 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 not been translated because of differences between Greek and English style.

36 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

37 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.

38 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.’”

39 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”



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