Zakharia 1:1-21
Konteks1:1 In the eighth month of Darius’ 1 second year, 2 the word of the Lord came to the prophet Zechariah, 3 son of Berechiah son of Iddo, as follows:
1:2 The Lord was very angry with your ancestors. 4 1:3 Therefore say to the people: 5 The Lord who rules over all 6 says, “Turn 7 to me,” says the Lord who rules over all, “and I will turn to you,” says the Lord who rules over all. 1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord. 1:5 “As for your ancestors, where are they? And did the prophets live forever? 1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? 8 Then they paid attention 9 and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”
1:7 On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year, 10 the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo, as follows:
1:8 I was attentive that night and saw a man seated 11 on a red horse that stood among some myrtle trees 12 in the ravine. Behind him were red, sorrel, 13 and white horses.
1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger 14 who replied to me said, “I will show you what these are.” 1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about 15 on the earth.” 1:11 The riders then agreed with the angel of the Lord, 16 who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.” 1:12 The angel of the Lord then asked, “Lord who rules over all, 17 how long before you have compassion on Jerusalem 18 and the other cities of Judah which you have been so angry with for these seventy years?” 19 1:13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me. 1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved 20 for Jerusalem and for Zion. 1:15 But I am greatly displeased with the nations that take my grace for granted. 21 I was a little displeased with them, but they have only made things worse for themselves.
1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate 22 toward Jerusalem 23 and will rebuild my temple 24 in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’ 1:17 Speak up again with the message of the Lord who rules over all: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”
1:18 (2:1) 25 Once again I looked and this time I saw four horns. 1:19 So I asked the angelic messenger 26 who spoke with me, “What are these?” He replied, “These are the horns 27 that have scattered Judah, Israel, and Jerusalem.” 28 1:20 Next the Lord showed me four blacksmiths. 29 1:21 I asked, “What are these going to do?” He answered, “These horns are the ones that have scattered Judah so that there is no one to be seen. 30 But the blacksmiths have come to terrify Judah’s enemies 31 and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” 32
Yakobus 1:1-27
Konteks1:1 From James, 33 a slave 34 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 35 Greetings!
1:2 My brothers and sisters, 36 consider it nothing but joy 37 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 38 unstable in all his ways.
1:9 Now the believer 39 of humble means 40 should take pride 41 in his high position. 42 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 43 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 44 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 45 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 46 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 47 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 48 1:17 All generous giving and every perfect gift 49 is from above, coming down 50 from the Father of lights, with whom there is no variation or the slightest hint of change. 51 1:18 By his sovereign plan he gave us birth 52 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 53 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 54 anger does not accomplish God’s righteousness. 55 1:21 So put away all filth and evil excess and humbly 56 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 57 who gazes at his own face 58 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 59 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 60 and does not become a forgetful listener but one who lives it out – he 61 will be blessed in what he does. 62 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 63 God the Father 64 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Wahyu 21:1-27
Konteks21:1 Then 65 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 66 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 67 of God is among human beings. 68 He 69 will live among them, and they will be his people, and God himself will be with them. 70 21:4 He 71 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 72
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 73 he said to me, “Write it down, 74 because these words are reliable 75 and true.” 21:6 He also said to me, “It is done! 76 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 77 free of charge 78 from the spring of the water of life. 21:7 The one who conquers 79 will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 80 idol worshipers, 81 and all those who lie, their place 82 will be in the lake that burns with fire and sulfur. 83 That 84 is the second death.”
21:9 Then 85 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 86 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 87 he took me away in the Spirit 88 to a huge, majestic mountain 89 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 90 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 91 21:12 It has 92 a massive, high wall 93 with twelve gates, 94 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 95 are written on the gates. 96 21:13 There are 97 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 98 21:14 The 99 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 100 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 101 the city is laid out as a square, 102 its length and width the same. He 103 measured the city with the measuring rod 104 at fourteen hundred miles 105 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 106 according to human measurement, which is also the angel’s. 107 21:18 The city’s 108 wall is made 109 of jasper and the city is pure gold, like transparent glass. 110 21:19 The foundations of the city’s wall are decorated 111 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 112 the fourth emerald, 21:20 the fifth onyx, 113 the sixth carnelian, 114 the seventh chrysolite, 115 the eighth beryl, 116 the ninth topaz, the tenth chrysoprase, 117 the eleventh jacinth, 118 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 119 main street 120 of the city is pure gold, like transparent glass.
21:22 Now 121 I saw no temple in the city, because the Lord God – the All-Powerful 122 – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations 123 will walk by its light and the kings of the earth will bring their grandeur 124 into it. 21:25 Its gates will never be closed during the day 125 (and 126 there will be no night there). 127 21:26 They will bring the grandeur and the wealth 128 of the nations 129 into it, 21:27 but 130 nothing ritually unclean 131 will ever enter into it, nor anyone who does what is detestable 132 or practices falsehood, 133 but only those whose names 134 are written in the Lamb’s book of life.
[1:1] 1 sn Darius is Darius Hystaspes, king of Persia from 522-486
[1:1] 2 sn The eighth month of Darius’ second year was late October – late November, 520
[1:1] 3 sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20-22).
[1:2] 4 tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).
[1:3] 5 tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.
[1:3] 6 sn The epithet
[1:3] 7 tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the
[1:6] 8 tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.
[1:6] 9 tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”
[1:7] 10 sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519
[1:8] 11 tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”
[1:8] 12 tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.
[1:8] 13 sn The Hebrew שְׂרֻקִּים (sÿruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX (ψαροί) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.
[1:9] 14 tn Heb “messenger” or “angel” (מַלְאָךְ, mal’akh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).
[1:10] 15 sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The
[1:11] 16 sn The angel of the
[1:12] 17 sn Note that here the angel of the
[1:12] 18 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 19 sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516
[1:14] 20 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.
[1:15] 21 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
[1:16] 22 tn Heb “I have turned.” This suggests that the
[1:16] 23 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:18] 25 sn This marks the beginning of ch. 2 in the Hebrew text. Beginning with 1:18, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:18 ET = 2:1 HT, 1:19 ET = 2:2 HT, 1:20 ET = 2:3 HT, 1:21 ET = 2:4 HT, 2:1 ET = 2:5 HT, etc., through 2:13 ET = 2:17 HT. From 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[1:19] 26 tn See the note on the expression “angelic messenger” in v. 9.
[1:19] 27 sn An animal’s horn is a common OT metaphor for military power (Pss 18:2; 75:10; Jer 48:25; Mic 4:13). The fact that there are four horns here (as well as four blacksmiths, v. 20) shows a correspondence to the four horses of v. 8 which go to four parts of the world, i.e., the whole world.
[1:19] 28 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:20] 29 tn Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” (HALOT 358 s.v. חָרָשׁ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers.
[1:20] sn The horns are perhaps made of iron, the strongest of all metals known to the ancient Near Eastern world, since military activity is implied in the context. Only blacksmiths can cut the horns off. If the horns represent oppressive nations, the blacksmiths must represent deliverers whom the
[1:21] 30 tn Heb “so that no man lifts up his head.”
[1:21] 31 tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.
[1:21] 32 tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.
[1:1] 33 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 34 tn Traditionally, “servant” or “bondservant.” 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.). 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.
[1:1] 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.”
[1:1] 35 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 36 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 37 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 38 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 39 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 40 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 41 tn Grk “let him boast.”
[1:9] 42 tn Grk “his height,” “his exaltation.”
[1:10] 43 tn Grk “a flower of grass.”
[1:11] 44 tn Or “perishes,” “is destroyed.”
[1:12] 45 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 46 tc Most
[1:13] 47 tn Or “God must not be tested by evil people.”
[1:16] 48 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 49 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 50 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 51 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 52 tn Grk “Having willed, he gave us birth.”
[1:19] 53 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 54 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 55 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 56 tn Or “with meekness.”
[1:23] 57 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 58 tn Grk “the face of his beginning [or origin].”
[1:24] 59 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 62 tn Grk “in his doing.”
[1:27] 63 tn Or “in the sight of”; Grk “with.”
[1:27] 64 tn Grk “the God and Father.”
[21:1] 65 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 66 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:3] 67 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 68 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
[21:3] 69 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:3] 70 tc ‡ Most
[21:4] 71 tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.
[21:4] 72 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:5] 73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 74 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 76 tn Or “It has happened.”
[21:6] 77 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 78 tn Or “as a free gift” (see L&N 57.85).
[21:7] 79 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 80 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[21:8] 82 tn Grk “their share.”
[21:8] 83 tn Traditionally, “brimstone.”
[21:8] 84 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
[21:9] 85 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 86 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.
[21:10] 87 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 88 tn 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).
[21:10] 89 tn Grk “to a mountain great and high.”
[21:11] 90 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
[21:11] 91 tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
[21:12] 92 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 93 tn Grk “a (city) wall great and high.”
[21:12] 94 tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
[21:12] 95 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 96 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 97 tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
[21:13] 98 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 99 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 100 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 101 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 102 tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”
[21:16] 103 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 104 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 105 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
[21:17] 106 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
[21:17] 107 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
[21:18] 108 tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[21:18] 109 tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.
[21:18] 110 tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
[21:19] 111 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 112 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 113 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 114 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 115 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 116 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 117 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 118 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
[21:21] 119 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 120 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 121 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
[21:22] 122 tn 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.”
[21:24] 123 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 124 tn Or “splendor”; Grk “glory.”
[21:25] 125 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
[21:25] 126 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
[21:25] 127 tn The clause has virtually the force of a parenthetical comment.
[21:26] 128 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
[21:26] 129 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 130 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 131 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
[21:27] 132 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 133 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
[21:27] 134 tn Grk “those who are written”; the word “names” is implied.
