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Matius 24:10-11

Konteks
24:10 Then many will be led into sin, 1  and they will betray one another and hate one another. 24:11 And many false prophets will appear and deceive 2  many,

Wahyu 2:5

Konteks
2:5 Therefore, remember from what high state 3  you have fallen and repent! Do 4  the deeds you did at the first; 5  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. 6 

Wahyu 2:12-19

Konteks
To the Church in Pergamum

2:12 “To 7  the angel of the church in Pergamum write the following: 8 

“This is the solemn pronouncement of 9  the one who has the sharp double-edged sword: 10  2:13 ‘I know 11  where you live – where Satan’s throne is. Yet 12  you continue to cling 13  to my name and you have not denied your 14  faith in me, 15  even in the days of Antipas, my faithful witness, 16  who was killed in your city 17  where Satan lives. 2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, 18  who instructed Balak to put a stumbling block 19  before the people 20  of Israel so they would eat food sacrificed to idols and commit sexual immorality. 21  2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. 22  2:16 Therefore, 23  repent! If not, I will come against you quickly and make war against those people 24  with the sword of my mouth. 2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 25  I will give him some of the hidden manna, and I will give him a white 26  stone, 27  and on that stone will be written a new name that no one can understand 28  except the one who receives it.’

To the Church in Thyatira

2:18 “To 29  the angel of the church in Thyatira write the following: 30 

“This is the solemn pronouncement of 31  the Son of God, the one who has eyes like a fiery flame 32  and whose feet are like polished bronze: 33  2:19 ‘I know your deeds: your love, faith, 34  service, and steadfast endurance. 35  In fact, 36  your more recent deeds are greater than your earlier ones.

Wahyu 3:1-6

Konteks
To the Church in Sardis

3:1 “To 37  the angel of the church in Sardis write the following: 38 

“This is the solemn pronouncement of 39  the one who holds 40  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 41  that you are alive, but 42  in reality 43  you are dead. 3:2 Wake up then, and strengthen what remains that was about 44  to die, because I have not found your deeds complete 45  in the sight 46  of my God. 3:3 Therefore, remember what you received and heard, 47  and obey it, 48  and repent. If you do not wake up, I will come like a thief, and you will never 49  know at what hour I will come against 50  you. 3:4 But you have a few individuals 51  in Sardis who have not stained 52  their clothes, and they will walk with me dressed 53  in white, because they are worthy. 3:5 The one who conquers 54  will be dressed like them 55  in white clothing, 56  and I will never 57  erase 58  his name from the book of life, but 59  will declare 60  his name before my Father and before his angels. 3:6 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:14-16

Konteks
To the Church in Laodicea

3:14 “To 61  the angel of the church in Laodicea write the following: 62 

“This is the solemn pronouncement of 63  the Amen, the faithful and true witness, the originator 64  of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. 65  I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going 66  to vomit 67  you out of my mouth!

1 Timotius 4:1

Konteks
Timothy’s Ministry in the Later Times

4:1 Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves 68  with deceiving spirits and demonic teachings, 69 

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[24:10]  1 tn Or “many will fall away.” This could also refer to apostasy.

[24:11]  2 tn Or “and lead many astray.”

[2:5]  3 tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  4 tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  5 tn Or “you did formerly.”

[2:5]  6 tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[2:12]  7 tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:12]  8 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:12]  9 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:12]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:12]  10 sn On the sharp double-edged sword see 1:16.

[2:13]  11 tc 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.

[2:13]  12 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  13 tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  14 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  15 tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  16 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  17 tn 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 (parJumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[2:14]  18 sn See Num 22-24; 31:16.

[2:14]  19 tn 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…”

[2:14]  20 tn 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).

[2:14]  21 tn 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.”

[2:15]  22 tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

[2:15]  sn See the note on the term Nicolaitans in 2:6.

[2:16]  23 tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 ÏA or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 syp,h 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.

[2:16]  24 tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

[2:17]  25 tn 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.

[2:17]  26 tn 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).

[2:17]  27 tn 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.’”

[2:17]  28 tn Or “know”; for the meaning “understand” see L&N 32.4.

[2:18]  29 tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:18]  30 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:18]  31 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:18]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:18]  32 tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  33 tn 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.

[2:19]  34 tn 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.

[2:19]  35 tn Or “perseverance.”

[2:19]  36 tn 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.”

[3:1]  37 tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  38 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1]  39 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:1]  40 tn Grk “who has” (cf. 1:16).

[3:1]  41 tn Grk “a name.”

[3:1]  42 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  43 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[3:2]  44 tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  45 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  46 tn 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.”

[3:3]  47 tn 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.

[3:3]  48 tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  49 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  50 tn Or “come on.”

[3:4]  51 tn 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.”

[3:4]  52 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  53 tn The word “dressed” is not in the Greek text, but is implied.

[3:5]  54 tn Or “who overcomes.”

[3:5]  55 tn Grk “thus.”

[3:5]  56 tn Or “white robes.”

[3:5]  57 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  58 tn Or “will never wipe out.”

[3:5]  59 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  60 tn Grk “will confess.”

[3:14]  61 tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  62 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  63 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  64 tn 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.

[3:15]  65 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.

[3:16]  66 tn Or “I intend.”

[3:16]  67 tn 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.

[4:1]  68 tn Or “desert the faith by occupying themselves.”

[4:1]  69 tn Grk “teachings of demons” (speaking of the source of these doctrines).



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