Wahyu 3:15

3:15 ‘I know your deeds, that you are neither cold nor hot. ¹  I wish you were either cold or hot!

Wahyu 5:14

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ²  and worshiped.

Wahyu 7:16

7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ³ 

Wahyu 8:2

8:2 Then ⁴  I saw the seven angels who stand before God, and seven trumpets were given to them.

Wahyu 12:13

12:13 Now ⁵  when the dragon realized ⁶  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.

Wahyu 14:12

14:12 This requires ⁷  the steadfast endurance ⁸  of the saints – those who obey ⁹  God’s commandments and hold to ¹⁰  their faith in Jesus. ¹¹ 

Wahyu 14:17

14:17 Then ¹²  another angel came out of the temple in heaven, and he too had a sharp sickle.

Wahyu 16:8

16:8 Then ¹³  the fourth angel ¹⁴  poured out his bowl on the sun, and it was permitted to scorch people ¹⁵  with fire.

Wahyu 18:24

18:24 The ¹⁶  blood of the saints and prophets was found in her, ¹⁷ 

along with the blood ¹⁸  of all those who had been killed on the earth.”

[3:15]  ¹ sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.

[5:14]  ² tn 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.”

[7:16]  ³ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[8:2]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:13]  ⁵ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ⁶ tn Grk “saw.”

[14:12]  ⁷ tn Grk “Here is.”

[14:12]  ⁸ tn Or “the perseverance.”

[14:12]  ⁹ tn Grk “who keep.”

[14:12]  ¹⁰ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ¹¹ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

[14:17]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:8]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ¹⁴ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ¹⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[18:24]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ¹⁷ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ¹⁸ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.