Discovery Box| (1.00) | (Rev 4:2) | 2 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). |
| (1.00) | (Rev 4:4) | 2 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material. |
| (1.00) | (Rev 4:4) | 3 sn See the note on the word crown in Rev 3:11. |
| (1.00) | (Rev 3:18) | 4 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread). |
| (1.00) | (Rev 3:18) | 2 tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader. |
| (1.00) | (Rev 3:15) | 1 sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness. |
| (1.00) | (Rev 3:14) | 4 tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (archē) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prōtotokos; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable. |
| (1.00) | (Rev 3:11) | 2 sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office—‘wreath, crown’ (L&N 6.192). |
| (1.00) | (Rev 3:10) | 1 tn Or “obey.” For the translation of τηρέω (tēreō) 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. |
| (1.00) | (Rev 3:9) | 5 tn The verb here is προσκυνήσουσιν (proskunēsousin), normally used to refer to worship. |
| (1.00) | (Rev 2:20) | 5 tn See the note on the word “servants” in 1:1. |
| (1.00) | (Rev 2:23) | 5 tn Grk “each one of you according to your works.” |
| (1.00) | (Rev 2:26) | 3 tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”). |
| (1.00) | (Rev 2:28) | 1 tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of εἴληφα (eilēpha) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, echein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT). |
| (1.00) | (Rev 2:18) | 5 tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, chalkolibanō), 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. |
| (1.00) | (Rev 3:8) | 6 tn Grk “and having kept.” The participle ἐτήρησας (etērēsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words. |
| (1.00) | (Rev 3:8) | 3 tn This translation is based on connecting the ὅτι (hoti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.” |
| (1.00) | (Rev 3:7) | 5 tn See the note on the word “door” earlier in this verse. |
| (1.00) | (Rev 3:7) | 4 tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, thuran), that word has been supplied as the direct object here. |
| (1.00) | (Rev 3:4) | 3 tn The word “dressed” is not in the Greek text, but is implied. |
