For the third time in 5:9-14 the author uses the construction αὕτη ἐστίν ( {auth estin ; 5:9, 11, 14 ). As in the previous instance ( 5:11 ) the ὅτι ( Joti ) clause which follows is epexegetical (explanatory) to the pronoun αὕτη and explains what the “confidence” ( παρρησία , parrhsia ) consists of (technically the subject is ἡ παρρησία , the predicate nominative is the pronoun αὕτη , and the ὅτι clause explains the predicate nominative): “And the confidence which we have before him is this , namely, that if we ask anything according to his will he hears us.”


A third-class condition is introduced by ἐάν ( ean ) + present subjunctive. Because the apodosis also contains a present tense verb ( ἀκούει , akouei ) this belongs in a subcategory of third-class conditional sentences known as present general. In the Koine period ἐάν can mean “when” or “whenever” and is virtually the equivalent of ὅταν ( Jotan ; see BDAG 268 s.v. ἐάν 2). Thus the meaning here is, “whenever (i.e., if) we ask anything according to his will, then he hears us.”


This use of ἐάν ( ean ) with the indicative mood rather than the subjunctive constitutes an anomalous usage. Here ἐάν is used instead of ἐι ( ei ) to introduce a first-class condition: “if we know ( οἴδαμεν , oidamen ) that he hears us in regard to whatever we ask, then we know that we have the requests which we have asked from him.” The reality of the condition (protasis) is assumed for the sake of argument; given the protasis, the apodosis follows. The use of ἐάν for ἐι is rare but not without precedent; see M. Zerwick ( Biblical Greek §§330-31).


Again ἐάν ( ean ) in 5:16 introduces (as in 5:14 ) a third-class condition, but this time, with the future indicative ( αἰτήσει , aithsei ) in the apodosis, the condition is known as “more probable future.” As BDF §371.4 points out, such a condition describes what is to be expected under certain circumstances. If a person sees his Christian brother committing a sin not to death, it is expected that he will make intercession for the sinning brother (“he should ask…”), and that life will be granted to the sinner in answer to the request. The author has already pointed out in 5:14-15 that if believers make requests of God in accordance with his will they may have confidence that they will receive the requests they have asked for, and this is a specific instance.


See note on the phrase “fellow Christian” in 2:9 .


Grk “a sin not to death.”


Grk “he” (see the note on the word “grant” later in this verse for discussion).


The referent of the (understood) third person subject of δώσει ( dwsei ) in 5:16 is difficult to determine. Once again the author’s meaning is obscure. Several possibilities have been suggested for the referent of the subject of this verb: (1) From a grammatical and syntactical standpoint, it would be easiest to understand the subject of δώσει in 5:16 as the person who makes the request, since this person is the subject of the preceding verb αἰτήσει ( aithsei ) and the following verb ἐρωτήσῃ ( erwthsh ). From a theological standpoint this is extremely difficult, however, since it would make the person who prays for the sinner the giver of life, and it is questionable whether the author (for whom God is the ultimate source of life) would say that one believer could ‘give’ life to another. In this case the meaning would be: “he [the petitioner] should ask, and he [the petitioner] will grant life to him [the sinner], namely, to those who sin not to death.” (2) Another option is to see God as the subject of δώσει in 5:16 and the Giver of life to the sinner. This is far more consistent theologically with the author’s perspective on God as the Giver of life everywhere else, but it is awkward grammatically (as explained in reference to the previous position above) because it involves a shift in subjects for the three third-person verbs in the context from the person who makes the request ( αἰτήσει ) to God ( δώσει ) and back to the person who makes the request ( ἐρωτήσῃ ). In this case the meaning would be: “he [the petitioner] should ask, and he [God] will grant life to him [the sinner], namely, to those who sin not to death.” (3) A third possibility is to see God as the subject of δώσει in 5:16 , but the person who makes the request (rather than the sinner) as the referent of the indirect object αὐτῷ ( autw ) in 5:16 . This is possible because the indirect object αὐτῷ is singular, while the dative substantival participle τοῖς ἁμαρτάνουσιν ( toi" Jamartanousin ) which follows (which clearly refers to those who sin) is plural. Thus the meaning would be: “he [the petitioner] should ask, and he [God] will grant life to him [the petitioner], with reference to [his praying for] those who sin not to death.” Although this is a difficult and awkward construction no matter what solution one takes, on the whole the second alternative seems most probable. Even if option (1) is preferred it must be acknowledged that God is ultimately the source of life, although it is given as a result of the petitioner’s intercessory prayer and the petitioner becomes, in a sense, the intermediate agent. But in the preceding context ( 5:11 ) the author has emphasized that God is the Giver of life, and in spite of the awkwardness in the change of subjects, that would seem to be the most likely meaning here, so option (2) is preferred. Option (3) is improbable because it seems clear that it should be the sinner for whom intercession is made, rather than the petitioner, who is the recipient of life. The petitioner would be assumed to possess life already or he could not be making a request which God would hear. In this case the change from the singular dative indirect object ( αὐτῷ ) to the plural dative substantival participle ( τοῖς ἁμαρτάνουσιν ) is merely a loose construction (which by this time should come as no surprise from the author).


Grk “a sin to death.”


The meaning of ἀδικία ( adikia ) here is “unrighteousness” (BDAG 20 s.v. 2 ). It refers to the opposite of that which is δίκαιος ( dikaios , “right, just, righteous”) which is used by the author to describe both God and Jesus Christ ( 1 John 1:9; 2:2, 29 ). Here, having implied that sins committed by believers (sins “not to death”) may be prayed for and forgiven, the author does not want to leave the impression that such sin is insignificant, because this could be viewed as a concession to the views of the opponents (who as moral indifferentists have downplayed the significance of sin in the Christian’s life).


The concept represented by the verb γεννάω ( gennaw ) here means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see 2:29 ).


Grk “he”; see the note on the following word “protects.”


P Ψ 33 1739 Ï ) supply the reflexive pronoun ἑαυτόν ( Jeauton ) in place of αὐτόν in 5:18 . On the basis of the external evidence this has a good possibility of being the original reading, but internal evidence favors αὐτόν as the more difficult reading, since ἑαυτόν may be explained as a scribal attempt at grammatical smoothness. From a logical standpoint, however, it is difficult to make much more sense out of ἑαυτόν ; to say what “the Christian protects himself” means in the context is far from clear. (4) “The one fathered by God [the Christian] holds on to him [God].” This results in further awkwardness, because the third person pronoun ( αὐτοῦ , autou ) in the following clause must refer to the Christian, not God. Furthermore, although τηρέω ( threw ) can mean “hold on to” (BDAG 1002 s.v. 2 .c), this is not a common meaning for the verb in Johannine usage, occurring elsewhere only in Rev 3:3 . (5) “The one fathered by God [the Christian], he [God] protects him [the Christian].” This involves a pendant nominative construction ( ὁ γεννηθεὶς ἐκ τοῦ θεοῦ ) where a description of something within the clause is placed in the nominative case and moved forward ahead of the clause for emphatic reasons. This may be influenced by Semitic style; such a construction is also present in John 17:2 (“in order that everyone whom You have given to him, he may give to them eternal life”). This view is defended by K. Beyer ( Semitische Syntax im Neuen Testament [SUNT], 1:216ff.) and appears to be the most probable in terms both of syntax and of sense. It makes God the protector of the Christian (rather than the Christian himself), which fits the context much better, and there is precedent in Johannine literature for such syntactical structure.


The preposition ἐκ ( ek ) here indicates both source and possession: Christians are “from” God in the sense that they are begotten by him, and they belong to him. For a similar use of the preposition compare the phrases ἐκ τοῦ πατρός ( ek tou patro" ) and ἐκ τοῦ κόσμου ( ek tou kosmou ) in 1 John 2:16 .


The ἵνα ( Jina ) introduces a purpose clause which gives the purpose of the preceding affirmation: “we know that the Son of God has come and has given us insight (so that we may) know him who is true.”


Most later mss (P Ï ) have ἀμήν ( amhn , “amen”) at the end of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27 ; Gal 6:18 ; Jude 25 ). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses, along with several others ( א A B Ψ 33 323 630 1505 1739 al sy co), lack the inoffensive particle, rendering its omission as the authentic reading. sn The modern reader may wonder what all this has to do with idolatry. In the author’s mind, to follow the secessionist opponents with their false Christology would amount to idolatry, since it would involve worshiping a false god instead of the true God, Jesus Christ. Thus guard yourselves from idols means for the readers to guard themselves against the opponents and their teaching.


The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.


Or “presbyter.” sn The author’s self-designation, the elder , is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 3 John.


This phrase may refer to an individual or to a church (or the church at large). Some have suggested that the addressee is a Christian lady named “Electa,” but the same word in v. 13 is clearly an adjective, not a proper name. Others see the letter addressed to a Christian lady named “Kyria” (first proposed by Athanasius) or to an unnamed Christian lady. The internal evidence of 2 John clearly supports a collective reference, however. In v. 6 the addressee is mentioned using second person plural, and this is repeated in vv. 8, 10, and 12 . Only in v. 13 does the singular reappear. The uses in vv. 1 and 13 are most likely collective. Some have seen a reference to the church at large, but v. 13 , referring to “the children of your elect sister” is hard to understand if the universal church is in view. Thus the most probable explanation is that the “elect lady” is a particular local church at some distance from where the author is located. sn 2 John is being written to warn a “sister” church some distance away, referred to as an elect lady , of the missionary efforts of the secessionist false teachers (discussed in 1 John) and the dangers of welcoming them whenever they arrive.


The prepositional phrase ἐν ἀληθείᾳ ( en alhqeia ) in is similar to , although it is not qualified there as it is here (see ). This is not merely the equivalent of an adverb (“truly”), but is a theological statement affirming the orthodoxy of Gaius, to whom the letter is addressed. “Truth” is the author’s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19 ).


The prepositional phrase that begins v. 2 , διὰ τὴν ἀλήθειαν ( dia thn alhqeian , “because of the truth”), is missing in a number of significant mss , among them Ψ 614 1241 1505 1739 al . However, it looks to be a simple case of homoioteleuton, for v. 1 ends with τὴν ἀλήθειαν . For some of these mss it could be an intentional omission, for the sense of the passage is largely the same without the prepositional phrase (the following adjectival participle, in this case, would simply attach itself to the previous τὴν ἀλήθειαν ). The phrase could thus have been viewed as redundant and for this reason expunged from the text. sn While truth certainly has a doctrinal aspect in this context, the following phrase that resides in us and will be with us forever suggests more than doctrine is involved. A close parallel is John 14:16-17 where Jesus promised his disciples that the Spirit (Paraclete) would be with them forever: “He remains with you and will be in you.” The “truth” the author speaks of here is a manifestation of the Spirit of Truth who is permanently with the believer.


“And” is not in the Greek text. It is supplied for smoothness in English.


Most witnesses, including some early and important ones ( א P 33 Ï sy), have κυρίου ( kuriou , “Lord”) before ᾿Ιησοῦ Χριστοῦ ( Ihsou Cristou , “Jesus Christ”), but this is a typical scribal addition, motivated by pietistic and liturgical concerns. Further, early and excellent mss (A B Ψ 048 0232 81 323 1739 al ) lack κυρίου . Thus, both internally and externally, the shorter reading is strongly preferred.


“Some” is not in the Greek text, but is supplied because the prepositional phrase beginning with ἐκ ( ek ) has partitive force. The partitive force of the prepositional phrase here has been taken by some interpreters to mean that the author has found some of the elect lady’s children who are living according to the truth and some who are not. This is grammatically possible, but the author has merely stated that he knows of some Christians in the church addressed who are “walking in the truth.” He does not know for certain that all of them are, and concern over this is probably part of the motivation for writing the letter.


Grk “just as we received commandment from the Father.” The idiom “we received commandment from the Father” means the Father gave (a) commandment to them (the author plus the recipients).


The introductory καὶ νῦν ( kai nun ) has some adversative (contrastive) force: The addressees are already “living according to the truth” (v. 4 ) but in the face of the threat posed by the opponents, the author has to stress obedience all the more.


The words “if I were” are not in the Greek text, but are supplied for clarity in English.


“The one” is not in the Greek text. It is supplied for clarity in English.


The ἵνα ( Jina ) clause indicates content.


Or “that we live.”


The ἵνα ( Jina ) clause indicates result, parallel to John 13:34 where the final ἵνα clause also indicates result.


Or “should live in obedience to it.”


Technically this ὅτι ( Joti ) clause is subordinate to the verb περιπατῆτε ( peripathte ) at the end of v. 6 , giving the reason why the readers should walk in the commandment to love one another. But BDF §456.1 notes that subordination “is often very loose” in such cases and can be translated “for.” Thus the ὅτι assumes something of an inferential sense, drawing an inference based on what has preceded.


“As” is not in the Greek text. It is supplied for clarity in English, since (like in the same confession in 1 John 4:2 ) ᾿Ιησοῦν ( Ihsoun ) should be understood as object and Χριστόν ( Criston ) as complement of an object-complement double accusative construction.


Or “Messiah.”


This is the same confession as in 1 John 4:2 except the perfect participle used there is replaced by a present participle ( ἐρχόμενον , ercomenon ) here. It is not clear why the author changed from a perfect participle in 1 John 4:2 to a present participle here. The perfect participle suggests a reference to the incarnation (past). The present participle could suggest a reference to the (future) second advent, but based on the similarity to 1 John 4:2 it is probably best to take it as referring to the incarnation.


The construction πᾶς ὁ ( pas Jo ) + participle occur frequently in 1 John (13 times) where it is used by the author to divide people into categories: “everyone who does this” as opposed to “everyone who does the opposite.”


Here μένω ( menw ) has been translated “remain” rather than “reside” since a change in status or position is present in the context: The opponents did not “remain” but “ran on ahead.” The verb μένω is used only here (twice in this verse) in the Johannine letters in connection with “teaching” but in the Gospel of John it is used three times with reference to the teaching of Jesus himself ( 7:16, 17; 18:19 ).


The genitive τοῦ Χριστοῦ ( tou Cristou , “of Christ”) is difficult because it may be understood as objective (the teaching about Christ), subjective (Christ’s own teaching), or both (M. Zerwick’s “general” genitive [ Biblical Greek §§36-39]; D. B. Wallace’s “plenary” genitive [ ExSyn 119-21]). An objective genitive (with Christ as the object of the “apostolic” teaching) might seem to be the obvious reading in context, especially since verse 7 makes reference to what a person “confesses” about Jesus Christ. A good case can also be made for a subjective genitive, however, since other Johannine uses of the genitive following the noun διδαχή ( didach , “teaching”) favor a subjective sense here. In John 7:16, 17 Jesus himself refers to “my teaching” and “teaching from me,” and 18:19 refers to “his (Jesus’) teaching.” Rev 2:14, 15 refers to the “teaching of Balaam” and “the teaching of the Nicolaitans,” both of which are clearly subjective in context. In the present context, to speak of “Christ's teaching” as a subjective genitive would make Christ himself (in the person of the indwelling Spirit) the teacher, and this is consistent with the author’s position in 1 John 2:27 that the community does not need other teachers. In 1 John 2:27 it is the Paraclete, referred to as “his anointing,” who does the teaching. Since the dispute with the opponents concerns the salvific significance of the earthly life and ministry of Jesus, the “teaching” here would refer to Jesus’ own teaching (reflected in the Gospel of John) concerning his person and work. Since this is ultimately one with the apostolic eyewitness testimony about Jesus, it is perhaps best to view the genitive here as both objective and subjective (perhaps the author deliberately intended not to be specific).


“Other” is not in the Greek text but is supplied for clarity in English.


Grk “by means of.”


Grk “speak mouth to mouth,” an idiom for which the English equivalent is “speak face to face.”


The Byzantine text has ἀμήν ( amhn , “amen”) at the conclusion of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27 ; Gal 6:18 ; Jude 25 ). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the particle is lacking in excellent, early, and diffuse witnesses ( א A B P Ψ 33 81 323 1739 1881 al co), rendering its omission the strongly preferred reading.


The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.


Or “presbyter.” sn The author’s self-designation, the elder , is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 2 John.


The prepositional phrase ἐν ἀληθείᾳ ( en alhqeia ) in is similar to , although it is not qualified here as it is there (see ). This is not merely the equivalent of an adverb (“truly”), but is a theological statement affirming the orthodoxy of Gaius, to whom the letter is addressed. “Truth” is the author’s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19 ).


The noun ψυχή ( yuch ) is used 10 times in the Gospel of John and 2 times in 1 John; of these 6 of the uses in John and both in 1 John refer to a person’s “life” (as something that can be laid down). In John 10:24 and 12:27 the ψυχή is that part of a person where emotions are experienced; one’s ψυχή is held in suspense or deeply troubled. This is, in other words, the immaterial part of a person as opposed to his physical existence. A close parallel is found in Philo, Heir 58 (285): “nourished with peace, he will depart, having gained a calm, unclouded life…welfare in the body, welfare in the soul ( ψυχή )…health and strength…delight in virtues.” sn Just as it is well with your soul. The equivalent contemporary idiom would be to speak of ‘spiritual’ health as opposed to physical health. The author affirms that Gaius is indeed well off spiritually, and he prays that Gaius’ physical health would match his spiritual health, i.e., that Gaius would be as well off physically as he is spiritually. It is the spiritual health which is to be the standard by which one’s physical health is measured, not the other way round.


Grk “that I hear”; the ἵνα ( Jina ) clause indicates content. This is more smoothly expressed as an English infinitive.


Grk “walking in (the) truth” (see the note on the phrase “living according to the truth” in 3 John 3 ).


The author has already described Gaius as “dear friend” or “beloved” ( τῷ ἀγαπητῷ , tw agaphtw ) in v. 1 ; he will address Gaius in the same way in vv. 5 and 11 ( ᾿Αγαπητέ , Agaphte ). This is a term of endearment and personal warmth, much as it is when used by the author as an address in 1 John 2:7 .


BDAG 821 s.v. πιστός 1.b offers the translation “act loyally” for this context, a usage which is not common but does fit well here. Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard. sn When the author tells Gaius “ you demonstrate faithfulness by whatever you do ” he is commending him for his faithful service to the traveling missionaries ( the brothers ). Gaius has assisted them, and they have now returned with a report of this to the author ( 3 John 3 ).


Grk “who” (a relative pronoun that continues the sentence begun in 3 John 5 ).


The word ἐθνικός ( eqniko" ) occurs only 4 times in the NT (the other three are in Matt 5:47; 6:7; and 18:17 ). It is virtually synonymous here with the far more common ἔθνος ( eqno" , used some 162 times in the NT). Both refer to the Gentiles (that is, pagans). sn Since the issue here is support for the traveling missionaries, and there is no indication that the author would want to forbid receiving support from Gentile converts to Christianity, the word pagans must refer to Gentile unbelievers, i.e., pagans. The traveling missionaries sent out to combat the false teaching of the secessionist opponents have been accepting nothing by way of support from non-Christians.


The ἵνα ( Jina ) clause indicates the result of such support for the traveling missionaries: The Christian who helps to support them in their efforts thus becomes a coworker in cooperation with the truth. Although the dative τῇ ἀληθείᾳ ( th alhqeia ) is somewhat difficult to specify, it would appear (corresponding to the σύν - [ sun- ] prefix of the noun modified) to indicate a sense of cooperation with “the truth” which is at work through the missionaries. There is precedent in the Johannine literature for understanding “truth” as personified ( John 8:32 , “the truth will make you free”; possibly also 1 John 3:19 ). More explicitly, 1 John 4:6 identifies the Holy Spirit as “the Spirit of Truth,” a characterization repeated in 1 John 5:6 . Thus it seems likely that the “truth” at work through the missionaries here is ultimately the Holy Spirit, who works through their efforts. The Christian who supports them thus becomes a coworker with the Spirit of God himself.


Since the verb ἐπιδέχομαι ( epidecomai ) can mean “receive into one’s presence” (BDAG 370 s.v. 1 ; it is used with this meaning in the next verse) it has been suggested that the author himself attempted a previous visit to Diotrephes’ church but was turned away. There is nothing in the context to suggest an unsuccessful prior visit by the author, however; in 3 John 9 he explicitly indicates a prior written communication which Diotrephes apparently ignored or suppressed. The verb ἐπιδέχομαι can also mean “accept” in the sense of “acknowledge someone’s authority” (BDAG 370 s.v. 2 ) and such a meaning better fits the context here: Diotrephes has not accepted but instead rejected the authority of the author to intervene in the situation of the traveling missionaries (perhaps because Diotrephes believed the author had no local jurisdiction in the matter).


The third-class condition ( ἐὰν ἔλθω , ean elqw ) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes’ church or not.


The words “to him” are not in the Greek text, but are implied.


Grk “by means of.”


Grk “ink and pen.” The more normal order in contemporary English is “pen and ink.” sn The figurative phrase with pen and ink is parallel to 2 John 12 , suggesting that both letters may well have been written at approximately the same time and in similar situations. The author tells Gaius that he has more to say, but does not wish to do so in writing; he would rather talk in person ( 3 John 14 ). It appears that the author anticipates a personal visit to Gaius’ church in the very near future. This may be the same visit mentioned in connection with Diotrephes in v. 10 . Gaius’ church and Diotrephes’ church may have been in the same city, or in neighboring towns, so that the author anticipates visiting both on the same journey.


Grk “speak mouth to mouth,” an idiom for which the contemporary English equivalent is “speak face to face.”


Grk “peace to you.”


The word “here” is not in the Greek text but is implied.


The word “there” is not in the Greek text but is implied.


Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.


Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times ( Isa 43:10 ), but was especially associated with famous OT personalities, including such great men as Moses ( Josh 14:7 ), David ( Ps 89:3 ; cf. 2 Sam 7:5, 8 ) and Elijah ( 2 Kgs 10:10 ); all these men were “servants (or slaves) of the Lord.”


Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν ( en ) before πατρί ( patri ) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”


Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω ( threw ) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23 ; 1 Pet 1:4 ; Rev 3:10 ; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3 ; 2 Tim 1:12 ; 1 Pet 1:5 ; Jude 24 ]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.


Grk “may mercy and peace and love be multiplied to you.”


Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή ( spoudh ) here means diligence , eagerness , or haste ; (2) whether ποιούμενος γράφειν ( poioumeno" grafein ) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.


Grk “I had the necessity.” The term ἀνάγκη ( anankh , “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.


Grk “encouraging.” Παρακαλῶν ( parakalwn ) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.


the verb ἐπαγωνίζομαι ( epagwnizomai ) is an intensive form of ἀγωνίζομαι ( agwnizomai ). As such, the notion of struggling, fighting, contending, etc. is heightened.


Τῇ πίστει ( th pistei ) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3 ), it is not unexampled and must have this meaning here. sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.


Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12 .


“Among you” is not in the Greek text, but is obviously implied. sn The infiltration referred to by the phrase slipped in among you was predicted by Peter ( 2 Pet 2:1 ), Paul (e.g., Acts 20:29-30 ), and OT prophets.


Or “in the past.” The adverb πάλαι ( palai ) can refer to either, though the meaning “long ago” is more common.


Grk “written about.”


Grk “for this condemnation.” τοῦτο ( touto ) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18 . Otherwise, the condemnation is only implied (in v. 3 b) or is merely a statement of their sinfulness (“ungodly” in v. 4 b), not a judgment of it.


Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like ( 2 Pet 2:2, 7, 18 ). sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license . If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1 – “Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.


The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun- καί -noun (where καί [ kai ] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1


Grk “knowing all things.” The subject of the participle “knowing” ( εἰδότας , eidota" ) is an implied ὑμᾶς ( Jumas ), though several ancient witnesses actually add it. The πάντα ( panta ) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points. sn That Jude comments on his audience’s prior knowledge of what he is about to tell them ( you have been fully informed of these facts ) may imply that they were familiar with 2 Peter. In 2 Pet 2:4 ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all .


Or perhaps “a,” though this is less likely.


Grk “the second time.”


Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5 . Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “who did not keep their own domain.” sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God ( their proper domain ).


The word ζόφος ( zofos , “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4 ; Jude 13 parallels 2 Pet 2:17 .


The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).


Grk “as.”


Grk “the towns [or cities] surrounding them.”


Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ( {etero" ; “strange,” “other”). When this is to be distinguished from ἄλλος ( allos , “another”) it suggests “another of a different kind.” If so, would that properly describe homo sexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30 )? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι ( ekporneusasai , “having indulged in sexual immorality”) and ἀπελθοῦσαι ( apelqousai , “having pursued”) have concord with “cities” ( πόλεις , poleis ), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.


Or “in the same way as.”


“Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6 .


The reference is now to the false teachers.


Grk “dreaming.” The participle ἐνυπνιαζόμενοι ( enupniazomenoi , “dreaming”) is adverbial to the pronoun οὗτοι ( |outoi , “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.


Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4 : “they deny our Master and Lord, Jesus Christ.”


The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν , δέ , δέ ( men , de , de ). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”


The word “even” is not in Greek; it is implied by the height of the contrast.


The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”


Or “they should naturally comprehend.” The present tense in this context may have a conative force. sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham ( Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others ( 2 Pet 2:12 ). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.


Or “they have gone the way of Cain.”


Grk “for wages.”


The verb ἐκχέω ( ekcew ) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3 . suggests (with extra-biblical examples).


Or “in.”


Grk “and.” See note on “perish” later in this verse.


The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30 ).


Grk “these are the men who are.”


Though σπιλάδες ( spilades ) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι ( spiloi ). The two words are quite similar, especially in their root or lexical forms ( σπιλάς [ spila" ] and σπίλος [ spilos ] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι . But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13 , the term used is indeed σπίλος . And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18 ; Gal 2:9 ), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.


Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22 .


Grk “shepherding themselves.” The verb ποιμαίνω ( poimainw ) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” ( 1 Cor 11:21 ). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.


“They are” is not in Greek, but resumes the thought begun at the front of v. 12 . There is no period before “They are.” English usage requires breaking this into more than one sentence.


Cf. 2 Pet 2:17 . Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).


Grk “having died twice.” sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6 , those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5 ; John 3, 11 ).


Grk “wild waves of the sea.”


Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam ,” or, in this context, “ waves casting up their own shameless deeds like (dirty) foam .”


Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.


Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6 .


Grk “the seventh from Adam.” sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.


Grk “against them.” The dative τούτοις ( toutois ) is a dativus incommodi (dative of disadvantage).


Grk “has come,” a proleptic aorist.


Grk “ten thousands.” The word μυριάς ( muria" ), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.


Grk “against” ( κατά [ kata ] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him ( κατά + genitive).


Or “soul.”


Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.


The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω ( asebew ) is cognate to the noun ἀσέβεια ( asebeia , “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.


“And” is not in Greek, but is supplied for the sake of English style.


Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.


Grk “(who go/going) according to their own lusts.”


Grk “and their mouth speaks bombastic things.” sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2 ; Luke 4:22 ; Acts 1:16; 3:18; 10:34 ; Eph 6:19 ; Rev 13:5-6 .


Or “to their own advantage.”


Grk “words.” In conjunction with προεῖπον ( proeipon ), however, the meaning of the construction is that the apostles uttered prophecies.


Grk “be.”


Grk “going according to their own desires of ungodliness.” sn Jude cites 2 Pet 3:3 , changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.


Grk “these are the ones who cause divisions.”


Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).


Grk “not having [the] Spirit.” sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.


The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.


Or “keep.”


Or “waiting for.”


Grk “unto eternal life.”


Grk “and save.”


Grk “and have mercy.”


Grk “with fear.” But as this contrasts with ἀφόβως ( afobw" ) in v. 12 ( without reverence ), the posture of the false teachers, it most likely refers to reverence for God. sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.


Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.


The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.


Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”


The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.


Or “in the presence of his glory,” “before his glory.”


The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ ( ajpokaluyi" Ihsou Cristou , “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [ Biblical Greek , §§36-39]; D. B. Wallace’s “plenary” genitive [ ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.


Grk “slaves.” Although this translation frequently renders δοῦλος ( doulos ) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.


BDAG 992-93 s.v. τάχος has “ quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4… soon , in a short time … Rv 1:1; 22:6 … shortly Ac 25:4 .”


Or “He indicated it clearly” (L&N 33.153).


See the note on the word “servants” earlier in this verse.


“Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.


The genitive phrase “about Jesus Christ” is taken as an objective genitive.


The word “this” is used to translate the Greek article τῆς ( ths ), bringing out its demonstrative force.


The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.


The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.


Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”


Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.


Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.


It is probable that the ὑμῖν ( Jumin ) applies to both elements of the greeting, i.e., to both grace and peace.


א A C P 2050 al lat sy co) lack the term “God” ( θεοῦ , qeou ) between “from” ( ἀπό , apo ) and “he who is” ( ὁ ὤν , Jo wn ). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” ( ἀπό ) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” ( ὁ ὤν ), the same wording in Greek as here in Rev 1:4 . Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).


BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος ’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”


Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός ( Jo pistos ) as a second substantive in relation to ὁ μάρτυς ( Jo martus ). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς . The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a. α : “ ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 ( μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς ( καὶ ὁ ἀληθινός ) 1:5; 3:14 ; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14 .”


lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10 ), and since the Hebrew preposition “in” ( ב ) can indicate the price paid for something, and is often translated with the preposition “in” ( ἐν , en ) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “ delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι , assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse. Or “and released us” (L&N 37.127).


The style here is somewhat Semitic, with the use of the ἐν ( en ) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.


The verb ποιέω ( poiew ) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).


See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).


Grk “a kingdom, priests.” The term ἱερεῖς ( Jiereis ) is either in apposition to βασιλείαν ( basileian ) or as a second complement to the object “us” ( ἡμᾶς , Jhmas ). The translation retains this ambiguity.


A P 2050 pc bo) have good ms support. The author uses the longer expression ( εἰς [ τοὺς ] αἰῶνας [ τῶν ] αἰώνων , ei" [ tou" ] aiwna" [ twn ] aiwnwn ) in every other instance of αἰών in Revelation, twelve passages in all ( 1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5 ). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).


Here καί ( kai ) was translated as ascensive.


In this context, tribes ( φυλαί , fulai ) could also be translated as “nations” or “peoples” (L&N 11.56).


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.


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.


lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.


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 .”


The translation attempts to bring out the verbal idea in συγκοινωνός ( sunkoinwno" , “co-sharer”); John was suffering for his faith at the time he wrote this.


The prepositional phrase ἐν ᾿Ιησοῦ ( en Ihsou ) could be taken with ὑπομονῇ ( Jupomonh ) as the translation does or with the more distant συγκοινωνός ( sunkoinwno" ), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”


The phrase “about Jesus” has been translated as an objective genitive.


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).


Concerning the phrase κυριακῇ ἡμέρᾳ ( kuriakh Jhmera ) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord , the Lord’s … κ . ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”


The conjunction καί ( kai ) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην ( egenomhn ).


For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


Grk “and to Smyrna.” For stylistic reasons the conjunction καί ( kai ) and the preposition εἰς ( eis ) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.


Throughout the translation John’s use of καί ( kai ) often reflects the varied usage of the Hebrew conjunction ו ( vav ). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.


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.”


Grk “and turning I saw.” The repetition of ἐπιστρέφω ( epistrefw ) is somewhat redundant in contemporary English and has been translated generally.


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).


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).


Here δέ ( de ) has not been translated.


The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.


The genitive noun πυρός ( puros ) has been translated as an attributive genitive.


The precise meaning of the term translated “polished bronze” ( χαλκολιβάνῳ , calkolibanw ), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18 ), 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 2:18 is more on the lustrous quality of the metal.


Or “that has been heated in a furnace until it glows.”


Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.


Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”


This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.


Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί ( kai ) has not been translated here.


Here the Greek conjunction καί ( kai ) has been translated as a contrastive (“but”) due to the contrast between the two clauses.


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


Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world , Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10 ; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου . In the depths, contrasted w. heaven ἕως ( τοῦ ) ᾅδου Mt 11:23 ; Lk 10:15 (PsSol 15:10 ; cp.; Is 14:11, 15 ); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10 ; Wsd 16:13 ; 3 Macc 5:51; Pss. Sol. 16:2 . – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18 …locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου ; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)… Hades personif.…w. θάνατος (cp. Is 28:15 ; Job 38:17 …) Rv 6:8; 20:13 f.” sn In the OT, Hades was known as Sheol . It is the place where the unrighteous will reside ( Matt 11:23 ; Luke 16:23 ; Rev 20:13-14 ).


Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί … καί [ kai … kai ] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.


The words “is this” are supplied to make a complete sentence in English.


Or perhaps “the messengers.”


For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.


Grk “These things says [the One]…” The expression τάδε λέγει ( tade legei ) occurs eight times in the NT, seven of which are in Rev 2-3 . “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar , 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε , 1)” ( ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression. sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase ( τάδε λέγει , tade legei ) about 350 times, with nearly 320 of them having “the Lord” ( Heb יהוה , Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.


Grk “holds,” but the term (i.e., κρατῶν , kratwn ) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)


Grk “lampstands of gold” with the genitive τῶν χρυσῶν ( twn cruswn ) translated as an attributive genitive.


Although the first possessive pronoun σου ( sou ) is connected to τὰ ἔργα ( ta erga ) and the second σου is connected to ὑπομονήν ( Jupomonhn ), semantically κόπον ( kopon ) is also to be understood as belonging to the Ephesian church. The translation reflects this.


The translation “tolerate” seems to capture the sense of βαστάσαι ( bastasai ) here. BDAG 171 s.v. βαστάζω 2.b. β says, “ bear, endure … κακούς Rv 2:2 .… bear patiently, put up with: weaknesses of the weak Ro 15:1 ; cf. IPol 1:2; evil Rv 2:3 .”


Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.


Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2 .


The Greek word translated “persisted steadfastly” ( ὑπομονή , Jupomonh ) is the same one translated “steadfast endurance” in v. 2 .


The Greek word translated “departed from” ( ἀφίημι , afihmi ; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.


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 .”


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.


Or “you did formerly.”


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


Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.


The expression τὰ ἔργα τῶν Νικολαϊτῶν ( ta erga twn Nikolaitwn ) has been translated as a subjective genitive.


Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.


Or “grant.”


Or “stands.”


group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” ( θεοῦ μου ) in 3:12 .


Here καί ( kai ) has not been translated due to differences between Greek and English style.


The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.


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 .


Here καί ( kai ) has been translated as “but” to indicate the contrast present between these two phrases.


Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).


Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.


The words “against you” are not in the Greek text, but are implied.


Grk “is about to throw some of you,” but the force is causative in context.


Or “tempted.”


Or “experience persecution,” “will be in distress” (see L&N 22.2).


Grk “crown of life,” with the genitive “of life” ( τῆς ζωῆς , th" zwh" ) functioning in apposition to “crown” ( στέφανον , stefanon ): “the crown that consists of life.”


Or “who is victorious”; traditionally, “who overcomes.”


The shorter reading adopted here has superior ms support ( א A C P 2053 al latt co), while the inclusion of “your works and” ( τὰ ἔργα σου καί , ta erga sou kai ) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15 .


Here καί ( kai ) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.


The present indicative verb κρατεῖς ( kratei" ) has been translated as a progressive present.


Grk “the faith”; here the Greek article is used as a possessive pronoun ( ExSyn 215).


Grk “the faith of me” ( τὴν πίστιν μου , thn pistin mou ) with the genitive “of me” ( μου ) functioning objectively.


Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”


Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν , ὅπου ὁ σατανᾶς κατοικεῖ ( par ’ Jumin, {opou Jo satana" katoikei ) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC) , 36-38.


That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”


Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ ( Juioi Israhl ) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).


Due to the actual events in the OT ( Num 22-24; 31:16 ), πορνεῦσαι ( porneusai ) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “ engage in illicit sex, to fornicate, to whore …W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20 .”


The term ὁμοίως ( Jomoiws , “likewise”) is left untranslated because it is quite redundant. sn See the note on the term Nicolaitans in 2:6 .


co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” ( μετανόησον , metanohson ; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [ -σον , -son ] would have been immediately followed by ουν ). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.


Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.


Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.


Or “bright.” The Greek term λευκός ( leukos ) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).


On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”


Or “know”; for the meaning “understand” see L&N 32.4.


Here καί ( kai ) has not been translated due to differences between Greek and English style.


The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.


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 .


Grk “a flame of fire.” The Greek term πυρός ( puros ) has been translated as an attributive genitive.


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.


Grk “and faith.” Here and before the following term καί ( kai ) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.


Or “perseverance.”


The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”


The Greek article has been translated here with demonstrative force.


(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.


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…”


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


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


Here καί ( kai ) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.


Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).


Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.


Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.


Grk “I will kill with death.” θάνατος ( qanatos ) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3 ; L&N 23.158).


Grk “I will give.” The sense of δίδωμι ( didwmi ) in this context is more “repay” than “give.”


Grk “each one of you according to your works.”


Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.


Or “who is victorious”; traditionally, “who overcomes.”


Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26 ”).


Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).


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


Grk “will shepherd.”


Or “scepter.” The Greek term ῥάβδος ( rJabdo" ) can mean either “rod” or “scepter.”


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 δώσω ( dwsw ) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν , ecein exousian poimanein ), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).


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 .”


Here καί ( kai ) has not been translated due to differences between Greek and English style.


The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.


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 .


Grk “who has” (cf. 1:16 ).


Grk “a name.”


Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.


The verb ἔμελλον ( emellon ) is in the imperfect tense.


The perfect passive participle has been translated as an intensive (resultative) perfect here.


Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “ in the opinion/judgment of …As a rule…of θεός or κύριος ; so after… πεπληρωμένος Rv 3:2 .”


The expression πῶς εἴληφας καὶ ἤκουσας ( pw" eilhfa" kai hkousa" ) probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.


Grk “keep it,” in the sense of obeying what they had initially been taught.


The negation here is with οὐ μή ( ou mh , the strongest possible form of negation in Koine Greek).


Or “come on.”


Grk “a few names”; here ὄνομα ( onoma ) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”


Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”


The word “dressed” is not in the Greek text, but is implied.


Or “who overcomes.”


Grk “thus.”


Or “white robes.”


The negation here is with οὐ μή ( ou mh ), the strongest possible form of negation in Koine Greek.


Or “will never wipe out.”


Grk “will confess.”


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 , quran ), that word has been supplied as the direct object here.


See the note on the word “door” earlier in this verse.


Grk “I have given.”


Grk “to shut it,” but English would leave the direct object understood in this case. sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15 , “I know your deeds, that…” where an enumeration of the deeds follows.


This translation is based on connecting the ὅτι ( Joti ) clause with the οἶδα ( oida ) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 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.”


Or “little power.”


Grk “and having kept.” The participle ἐτήρησας ( ethrhsas ) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω ( threw ) 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.


Grk “behold” (L&N 91.13).


Here καί ( kai ) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.


The verb here is ποιέω ( poiew ), but in this context it has virtually the same meaning as δίδωμι ( didwmi ) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.


The verb here is προσκυνήσουσιν ( proskunhsousin ), normally used to refer to worship.


Or “and know,” “and recognize.”


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.


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


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


On the verb λάβῃ ( labh ) here BDAG 583 s.v. λαμβάνω 2 states, “to take away , remove …with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6 . τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11 .”


Or “who is victorious”; traditionally, “who overcomes.”


Grk “I will make him,” but the pronoun ( αὐτόν , auton , “him”) is redundant in contemporary English and has not been translated here.


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


Here καί ( kai ) has not been translated due to differences between Greek and English style.


The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.


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 .


Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή ( arch ) 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 ( prwtotoko" ; 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.


Or “I intend.”


This is the literal meaning of the Greek verb ἐμέω ( emew ). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.


Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος ( plousios , adjective) and πλουτέω ( ploutew , verb) overlap considerably, but are given slightly different English translations for stylistic reasons.


Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


All the terms in this series are preceded by καί ( kai ) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.


Grk “I counsel you to buy.”


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.


Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς ( kainothti zwh" ) in Rom 6:4 ( ExSyn 89-90).


The Greek pronoun ὅσος ( Josos ) means “as many as” and can be translated “All those” or “Everyone.”


Grk “Behold.”


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.


Grk “The one who conquers, to him I will grant.”


Grk “I will give [grant] to him.”


Or “have been victorious”; traditionally, “have overcome.”


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 ).


Or “in the sky” (the same Greek word means both “heaven” and “sky”).


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.”


The conjunction καί ( kai ), much like the vav- consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.


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).


BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.


Grk “jasper stone.” sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).


Or “a rainbow emerald-like in appearance.”


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


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.


Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16 ) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”


This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος .


Perhaps, “in the middle of the throne area” (see L&N 83.10).


On the meaning of ζῴον ( zwon ) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5 ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4 .”


Both here and before the phrase “the third,” καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


Grk “six wings apiece,” but this is redundant with “each one” in English.


Some translations render ἔσωθεν ( eswqen ) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.


Or “They never stop saying day and night.”


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 .” sn A quotation from (or an allusion to) Isa 6:3 .


Here καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b. α . ב . has “ fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”


The pronoun “his” is understood from the demonstrative force of the article τοῦ ( tou ) before θρόνου ( qronou ).


sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” ( εἰσιν , eisin ).


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


Grk “written on the inside and the outside” (an idiom for having writing on both sides).


L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”


Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


Here καί ( kai ) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.


Grk “much.”


Grk “says” (a historical present).


The present imperative with μή ( mh ) is used here to command cessation of an action in progress ( ExSyn 724 lists this verse as an example).


Or “has been victorious”; traditionally, “has overcome.”


The infinitive has been translated as an infinitive of result here.


Perhaps, “in the middle of the throne area” (see L&N 83.10).


Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον ( Jw" ejsfagmenon ). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.


Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”


also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the vision.


The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.


Grk “fell down.” BDAG 815 s.v. πίπτω 1.b. α . ב . has “ fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”


Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


The redundant participle λέγοντες ( legontes ) has not been translated here.


Or “slaughtered”; traditionally, “slain.”


The preposition ἐν ( en ) is taken to indicate price here, like the Hebrew preposition ב ( bet ) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ ).”


) delete the reference to God altogether and simply replace it with “us” ( ἡμᾶς ). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.


The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.


Grk “and language,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


The verb ἐποίησας ( epoihsas ) is understood to mean “appointed” here. For an example of this use, see Mark 3:14 .


sa Prim Bea). There is no question that the original text read αὐτούς here.


The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”


The words “to serve” are not in the Greek text, but are implied by the word “priests.”


pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present ( 20:6 ). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.


Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “myriads of myriads.” Although μυριάς ( murias ) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.


The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.


Grk “saying.”


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the vision.


Or “dominion.”


Grk “fell down.” BDAG 815 s.v. πίπτω 1.b. α . ב . has “ fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”


Grk “saying like a voice [or sound] of thunder.”


The addition of “and see” ( καὶ ἴδε or καὶ βλέπε [ kai ide or kai blepe ]) to “come” ( ἔρχου , ercou ) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.


Here καί ( kai ) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.


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 come through the mss that have already placed “and look” ( καὶ ἴδε or καὶ βλέπε [ kai ide or kai blepe ]) after the verb “come” ( ἔρχου , ercou ) as mentioned in the text-critical note on 6:1 . Thus, for these copyists it was redundant to add “and I looked” again.


The phrase “and here came” expresses the sense of καὶ ἰδού ( kai idou ).


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


Grk “the one sitting on it.” sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11 , where the identification is clear (cf. 19:13, 16 ). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17 , and whose similarity to Christ explains the similarity with the rider in 19:11 . This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8 ,” Int 18 (1964): 407-18. This interpretation is the most probable one.


The participle νικῶν ( nikwn ) has been translated as substantival, the subject of the verb ἐξῆλθεν ( exhlqen ). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”


Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.


L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”


Grk “the one sitting on it.”


The word “permission” is implied; Grk “it was given to him to take peace from the earth.”


BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence… σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10 ; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12 ; Rv 6:4 . Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24 .”


Here καί ( kai ) has been translated as “so” to indicate the implied result of the summons by the third creature.