Revelation 3 (BHT-FTN)

+1:1Divine necessity is implied by the verb used here (see translation and notes at Mt 16:21, Jn 3:15; UBSHS [Re], 12).+1:1Cf Lk 21:31.+1:1Or happen soon, or happen suddenly.+1:1IT. The direct object is implied from the context. Cf HCSB, ISV, NIV, NLT, TEV.+1:1σημαίνω ( sēmainō) in this context means to make known/foretell (cf Ac 11:28) through symbols and signs (see ANLEX, 348, sv 1, 2; UBSHS [Re], 12).+1:1Or messenger.+1:2Cf NLT.+1:2In Greek, the article is a weak demonstrative, and in this context is pointing listeners back to the revelation mentioned in v 1.+1:2Or word.+1:2The μαρτυρέω ( martureō) cognate group sometimes carries connotations of warning (cf, eg, most English translations at 1 Th 4:6 [where διαμαρτύρομαι ( diamarturomai) is used]). This is the case here (cf ANLEX, 348, sv σημαίνω 2; Ac 11:28).+1:3Or and pay close attention to.+1:3ἐν αὐτῇ ( en autē) is in an embedded focal position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+1:4IT. Cf CJB, NET, NIV, NLT, TEV.+1:4“All of” is drawn from the plural “you” here. Cf HCSB, ISV, NET, NLT, TEV at 1 Ti 6:21.+1:4χάρις καὶ εἰρήνη ( charis kai eirēnē) is in a split focal position (see BART Display and LDGNT), and thus commas and inversion have been used to give extra focus to this constituent.+1:4Cf Ex 3:14 (LXX). See NET Bible Notes, Re 1:4, for a solid explanation of the rough grammar here (ie, John is not wanting to alter the divine name). See also Wallace, Grammar, 62.+1:4Or from the seven spirits. Cf CJB, HCSB footnote, NIV footnote, NLT. An allusion to Is 11:2-3 (LXX).+1:5Cf Ps 89:38. The nominative case is being used in apposition to the genitive here to preserve the titles from the OT (see Wallace, Grammar, 62). In other words, the grammar here is intentionally violated for the sake of theological connection to the OT.+1:5Cf Ps 89:27; Ac 26:23; Rm 8:29; 1 Co 15:20–23; Col 1:18.+1:5Cf Ps 89:27; Re 17:14, 19:16.+1:5Cf NET.+1:6Cf Ex 19:6; Ml 1:11; Jn 4:21-24; Rm 12:1-2, 15:16; 1 Th 1:3; 1 Pt 2:9; Heb 13:15.+1:6The dative here is best understand as local with this cognate group (cf, eg, Lk 1:8).+1:7Dn 7:13 (LXX)+1:7Or even.+1:7ξεκέντησαν ( exekentēsan) is in an embedded DFE position (see BART Display), and has therefore been italicized for extra focus and emphasis.+1:7Or of the earth. Cf Zc 12:10-14. The Greek word that is used here can mean “land,” “earth,” “ground,” or “region,” depending on the context.+1:7Zc 12:10-14+1:7ME/IT (see L-N, 69.1, 72.6).+1:9Lit your brother and fellow-sharer. Cf Php 1:7.+1:9IT (see UBSHS [Re], 25). Cf Ac 14:22; Rm 8:17; Php 3:10-11; Re 11:15, 12:10.+1:9Cf NIV; TEV at Rm 8:39.+1:9Cf L-N, 89.119; CJB, SpCL.+1:9Cf, eg, Rm 8:17; Php 3:10-11.+1:9ME(H)/IT (see ESS [Re 1-11], 30). Cf CJB, NLT, TEV.+1:10Lit I became in the Spirit. ME (see UBSHS [Re], 28). The entrance into a state signaled by the verb here is difficult to convey in natural English without an ME. Hence the rendering here. Cf CEV, TEV.+1:10Lit I heard behind me a great voice like a trumpet. In English, “voice” is typically used for intelligible messages, while trumpets make “sound.” Hence the rendering here. Cf UBSHS (Re), 28.+1:11Or in a book.+1:11ὃ βλέπεις ( ho blepeis) is in P2 (see BART Display; note, though, that the BART Display is marked for focal ambiguity), and has therefore been placed in clause-final for primary focus and stress.+1:11The verb is functioning tendentially here, since the vision is still ahead.+1:12Lit to see the voice that was speaking with me. ME. Cf CJB, NCV, NLT, TEV.+1:13Or among the lampstands.+1:13Dn 7:13+1:13ζώνην χρυσᾶν ( zōēn chrusan) is in a DFE position (see BART Display), and has therefore been italicized for extra focus and emphasis.+1:13Lit girded about at the chest with a golden sash. Cf ISV, NIV, NLT.+1:14Translating the genitive attributively. Cf CJB, HCSB, LEB, NET.+1:15ἐν καμίνῳ ( en kaminō) is in an embedded P2 position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+1:15Lit [was] like the sound/voice of many waters. ME(OTB)/IT (see BDAG, 1071, sv φωνή 1; ESS [Re 1-11], 36; UBSHS [Re], 31). Cf CJB, ESV, NET, NIV; ISV, NCV, NET, NLT, TEV at Ezk 43:2; NCV, NIV, NLT, NRSV at Ps 93:4.+1:16ῥομφαία δίστομος ὀξεῖα ( romphaia distomos oxeia) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress.+1:16Lit And his face was like the sun shining in its power. ME (see UBSHS [Re], 32). Cf HCSB, ISV, NET, TEV.+1:18ζῶν ( zōn) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+1:18Lit Hades. ME(OTB). Hades is the Greek word used in the LXX for Sheol, the abode of the dead (see, eg, Ps 6:6 in the LXX).+1:19Lit the things that are. ME (see UBSHS [Re], 34).+1:19Lit destined to happen after these things. ME. Cf NIV. “These things” are referring to “the things that are,” and therefore “after these things” is referring to future occurrences.+1:20ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν ( angeloi tōn hepta ekklēsiōn) is in P2 (see BART Display and LDGNT), and therefore a demonstrative wh-cleft/forward-pointing device has been used to give extra focus to this element.+1:20Or angels.+1:20ἑπτὰ ἐκκλησίαι ( hepta ekklēsiai) is in P2 (see BART Display and LDGNT), and therefore a demonstrative pronoun, colon, and intensive pronoun have been used to give extra focus to this element.+2:1Or angel.+2:1The genitive here is interpreted as a genitive of destination. This is reflected in the translation.+2:1ἐν Ἐφέσῳ ( en Ephesō) is in an embedded P2 position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+2:2Here the pronoun is singular because Jesus is speaking to the assembly as a whole.+2:2For this gloss of δύναμαι ( dunamai), see LEH LXX Lex, sv.+2:2IT. Cf NCV.+2:3ὑπομονὴν ( hupomonēn) is in P2 (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore an adverb and comma have been used to give extra focus to this element within the ME (see following note).+2:3Lit And you have patient endurance. ME. Cf ESV, NRSV, RSV.+2:3Or for the sake of my name.+2:4τὴν ἀγάπην σου τὴν πρώτην ( tēn agapēn sou tēn prōtēn) is in P2 (see BART Display), and therefore an adverb has been used to give this element extra focus and emphasis.+2:4The genitive here is a subjective genitive. This is reflected in the translation. Cf CJB, ESV, HCSB, ISV, NRSV, RSV.+2:4Cf Ac 19:17-20.+2:5πόθεν ( pothen) here is referring to a state rather than a physical position (see BDAG, 838, sv 1; NET Bible Notes, Re 2:5). Cf NET.+2:5τὰ πρῶτα ἔργα ( ta prōta erga) is in P2 (see BART Display and LDGNT), and therefore italics and a demonstrative pronoun have been used to give this element extra focus and emphasis.+2:5VPR. See VCC (Re 2:5).+2:6Cf CJB, ISV, NCV, NET, NIV, NLT, NRSV.+2:6κἀγὼ ( kagō) is in P2 (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this element.+2:7Lit He who has an ear, let him hear. ME(I/F) (see translation and notes at Mt 11:15).+2:7IT. Cf NCV, TEV.+2:7Or Eden, or Paradise. ME(OTB) (see BDAG, 761, sv παράδεισος 1; NASB Dic, #3857; LEH LXX Lex, sv παράδεισος; ANLEX, 294, sv παράδεισος 1; UBSHS [Re], 44). In the LXX, this was the word used for the Garden of Eden.+2:7Cf Gn 2:8-9; Ezk 47:12; Re 22:1-2.+2:8Or angel.+2:8The genitive here is interpreted as a genitive of destination. This is reflected in the translation.+2:8ἐν Σμύρνῃ ( en smurnē) is in an embedded P2 position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+2:9IT. Cf NCV, TEV.+2:9πλούσιος ( plousios) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+2:9Ἰουδαίους ( Youdaious) is in an embedded focal position (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+2:9Lit but are not. ME (see translation and notes at Rm 2:25-29, Ga 6:16, and Re 3:9). Cf NCV; Re 3:9. Cf also Lv 26:41; Dt 10:16, 30:6; Ps 32:2, 73:1; Jr 4:4, 9:25; Jn 1:47; Ac 7:51, 14:2, 17:5; Rm 2:17-29; 15:31; Re 2:2, 3:9. In both the Old and New Testaments, a “true Israelite/Jew” is a Jew who is circumcised outwardly (see Gn 17) and circumcised inwardly (ie, on the inside he is free of deceit, repentant, loyal to God, etc), while a “false Jew/Israelite” is a Jew who is circumcised outwardly but full of wickedness and deceit inwardly (cf Lv 26:41; Dt 10:16, 30:6; Ps 32:2, 73:1; Jr 4:4, 9:25; Jn 1:47; Ac 7:51, 14:2, 17:5; Rm 2:17-29; 15:31). Thus, for a “Jew” to “not be a Jew” simply means that a Jewish person (or Gentile proselyte; cf Mt 23:15), though circumcised outwardly, is still uncircumcised of heart (cf Re 2:2 and 3:2, where the same language is used in context to discriminating the true [authentic] from the false [inauthentic]). In Smyrna and Asia more widely, this uncircumcision of heart (cf Ac 5:17, 17:5) sometimes manifested itself in slander and persecution of followers of the Messiah (eg Ac 19:33), both Jew and Gentile (cf Ac 19:17). (It is worth noting here that in the book of Acts, Jewish persecution against believers was most often instigated by Jewish leaders and those influenced by them [see ESV footnotes at Ac 9:23, 13:50, 17:5, 18:12]; in fact, prior to Acts 10, every example of persecution we see involves Jews persecuting other Jews!) That some Jews had uncircumcised hearts, however, does not mean that God has abandoned the Jewish people and his covenant promises to Israel (see Rm 9-11)! Nor does it mean that the Jewish people are any more inherently vile or wicked than Gentiles! We all deserve the Lake of Fire, and it is by the blood of Jesus alone that any of us are spared such punishment.+2:10The verb here is functioning causatively. Cf CJB, NET, TEV. For more on causative/ergative actives (in which the subject is the ultimate source behind the action), see Wallace, Grammar, 411.+2:10Lit for ten days. ME. “In apocalyptic literature ten days stands for a short, limited amount of time” ( UBSHS [Re], 48; cf BDAG, 216, sv δέκα). Cf Gn 24:55, Dn 1:12-14.+2:11Lit He who has an ear, let him hear. ME(I/F) (see translation and notes at Mt 11:15).+2:12Or angel.+2:12The genitive here is interpreted as a genitive of destination. This is reflected in the translation+2:12ἐν Περγάμῳ ( en Pergamō) is in an embedded P2 position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+2:13The genitive here is objective. This is reflected in the translation. Cf most English translations.+2:13Lit in the days of. ME. Cf CJB, NCV, TEV.+2:13The nominative in apposition to the oblique case makes this statement stand out, possibly as a title of honor (for more on nominatives in place of oblique cases, see Wallace, Grammar, 61-3). The breaking of the typical grammatical rules here is not a “mistake.” Choice implies meaning. The grammatical interruption momentarily stops the flow of thought and draws extra attention to the description.+2:13The pronoun here is an objective genitive (see UBSHS [Re], 53). This is reflected in the translation.+2:13Lit was killed at you. ME (see BDAG, 757, sv παρά B.1.b.β.). Cf CJB, NCV, NET NIV.+2:13ὁ σατανᾶς ( ho satanas) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+2:14Lit ˢyou have there. ME. Cf NET at v 15; TEV. The singular pronoun is addressing the assembly as a whole.+2:14IT (see BDAG, 926, sv σκάνδαλον 2).+2:14IT (see BDAG, 926, sv σκάνδαλον 2). The infinitive is functioning appostionally (see Wallace, Grammar, 607, where Re 2:14 is cited as an example).+2:14An allusion to Nu 25.+2:15Lit ˢyou too have. ME. Cf NET; TEV at v 14. The singular pronoun is addressing the assembly as a whole.+2:16Or soon, or without delay, or quickly. Cf NLT.+2:16Lit them.+2:17Lit He who has an ear, let him hear. ME(I/F) (see translation and notes at Mt 11:15).+2:17Cf Ex 16:32-34; Jr 3:15-17; Jn 6:31-41; Heb 9:4. See also 2 Mac 2:4-8.+2:17The “white stone” here most likely means either (1) a vote of acquittal (see BDAG, 1098, sv ψῆφος 1; cf Ac 26:10); or (2) admission to the Messianic feast as guests with special privileges (see ANLEX, 414, sv ψῆφος 3; JNTC, Re 2:17).+2:17Lit and on the stone.+2:17Cf Is 62:2, 65:15 (LXX). ὄνομα καινὸν ( onoma kainon) is in an embedded focal position (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress.+2:17Exception/restriction is a forward-pointing device in Greek (see Runge, Disc Grammar, 83-91).+2:18Or angel.+2:18The genitive here is interpreted as a genitive of destination. This is reflected in the translation.+2:18ἐν Θυατείροις ( en Thuateirois) is in an embedded P2 position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+2:19Or are more than.+2:19Lit that your last works are more than/excel the first. ME (see UBSHS [Re], 58). Cf CJB, NCV, NIV, TEV.+2:20Lit She teaches and deceives. The coordinated verbs are interpreted as a hendiadys (ie, the expression of a unified concept by means of coordination). This is reflected in the translation. Cf NCV, NET, NIV, TEV.+2:21Lit to repent of. ME (see UBSHS [Re], 59). Cf NCV, NLT, TEV.+2:22VPR. See VCC (Re 2:22).+2:22Lit throw her onto a bed. ME(I/F) (see L-N, 23.152; UBSHS [Re], 59).+2:22Lit if they do not repent of the deeds of her. The language here is highly compressed. Since Jesus is calling Jezebel’s followers to repent of their own sins, it is likely that the article here is functioning possesively, and that the genitive is a genitive of means, or a genitive of source, or a subjective genitive with the verbal information implied from the context (ie, “the deeds she teaches/deceives them into,” cf v 20). The intended sense is clear enough from the context (cf UBSHS [Re], 60). The negative moral connotation is implied from the context (cf CJB, NCV, NLT, TEV). Cf Dt 28:22, 29:22; 32:39;1 Sm 2:6, 25:38; 2 Sm 24:16; 2 Ki 19:35; 2 Ch 21:11-20; Ps 106:15; Hs 6:1; Ac 5:1-11, 13:8-12, 12:23.+2:23Lit her children. ME(I/F) (see L-N, 36.40; NET Bible Notes, Re 2:23). Cf NCV, NET, TEV.+2:23Lit will kill with death. ME. In this context, “death” means a deadly pestilence or plague (see BDAG, 443, sv θάνατος 3; L-N, 23.158; NET Bible Notes, Re 2:23).+2:24ὑμῖν τοῖς ἐν Θυατείροις, ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην, οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ σατανᾶ ὡς λέγουσιν ( humin tois en thuateirois, hosoi ouk echosin tēn didachēn tautēn, hoitines ouk egnōsan ta bahtea tou satana hōs legousin) is in a split focal position (see BART Display), and therefore δὲ ( de) has been used as a spacer to give extra focus to this element.+2:24Or experienced.+2:24The genitive here is interpreted as the Lord’s evaluation of, and indignation towards, the teachings and practices taught by Jezebel, rather than as a self-designated description (following Vincent; see Vincent, Word Studies, 2:457). This is reflected in the translation.+2:24Or burden. Cf Ac 15:28.+2:26τὰ ἔργα μου ( ta erga mou) is in a DFE position (see BART Display), and has therefore been placed in clause-final for extra focus and stress.+2:26Lit the deeds of me. The genitive here is a subjective genitive, and ἔργα ( erga) approximates “commands” in meaning (see BDAG, 390, sv ἔργον 1.c.β.; UBSHS [Re], 63). Cf CJB, NCV, TEV here; NCV, NET, NIV, TEV at Jn 6:28. Here Jesus is stressing the things that he commands his disciples to do, in contrast to the things that Jezebel commands her disciples to do (v 20, 22, 24).+2:27“As his own prize” is drawn from the middle voice of the verb here. Whereas the LXX uses the second person/singular/future active of συντρίβω ( suntribō) at Ps 2:9, here the third person present middle/passive form of the indicative is used. The verb is most likely functioning as a true middle here, highlighting the special interest of the subject (intensive/indirect/benefactive middle). Such a usage is quite appropriate in this context, since Jesus is offering “the victor” here the privilege/benefit of sharing (in the age to come) in the authority that the Father has given to him.+2:27τὰ σκεύη τὰ κεραμικὰ ( ta skeuē ta keramika) is in P2 (see BART Display; note, though, that the BART Display is marked for focal ambiguity), and has therefore been italicized for extra focus and emphasis.+2:27Ps 2:9 (LXX). Cf Nu 24:17; Ps 149; Is 11:14; Zc 14:17-19.+2:28The direct object is implied from the context here. Cf ISV, NIV.+2:28As the context makes clear, the morning star, usually identified with Venus (see, eg, BDAG, 147, sv ἀστήρ; L-N, 1.33; UBSHS [Re], 64), represents governmental authority granted in context to the commencement of the new “Day,” ie, the Messianic Kingdom to be established at Jesus’ return (see note at 2 Pt 2:19). Cf Gn 1:14-19 (“rule/govern” the night); Nu 24:17; Jb 9:9, 38:32; Ps 19:1-6, 84:11; Is 40:25-26, 60:1-2; Dn 7:27, 12:3; Ml 4:2; Mt 13:43; Lk 1:78; Rm 10:14-18, 13:11-12; 2 Pt 1:19; Re 20:4, 22:16. Jesus will be the chief ruler in the coming Kingdom as “the Bright Morning Star” (Re 22:16). Cf FSB, Re 2:28.+2:29Lit He who has an ear, let him hear. ME(I/F) (see translation and notes at Mt 11:15).+3:1Or angel.+3:1The genitive here is interpreted as a genitive of destination. This is reflected in the translation.+3:1ἐν Σάρδεσιν ( en Sardesin) is in an embedded P2 position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+3:1Or the seven spirits.+3:1Lit name. ME. Cf CJB, HCSB, NET, NIV, TEV. ὄνομα ( onoma) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+3:1νεκρὸς ( nekros) is in P2 (see BART Display and LDGNT), and therefore a reversed wh-cleft has been used to give extra focus to this element.+3:1IT. Cf CJB, NCV.+3:3Lit how, or what. ME (see UBSHS [Re], 68). Cf BRCL.+3:3Lit at what hour. ME. Cf ISV, NIV, TEV. ποίαν ὥραν ( poian hōran) is in an embedded P2 position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+3:3Or upon.+3:4Lit names. ME (see BDAG, 714, sv ὄνομα 2; UBSHS [Re], 68).+3:4Cf NCV, TEV.+3:4IT. Cf NET, NIV.+3:4ἄξιοί ( axioi) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+3:5Or in the same way.+3:5Cf Ex 32:32-3; Ps 69:28; Dn 7:10, 12:1; Php 4:3; Re 20:12.+3:5Lit openly acknowledge his name. ME (see UBSHS [Re], 70). Cf translation and notes at Mt 10:32-33.+3:5Cf Mt 10:32-33.+3:6Lit He who has an ear, let him hear. ME(I/F) (see translation and notes at Mt 11:15).+3:7Or angel.+3:7The genitive here is interpreted as a genitive of destination. This is reflected in the translation.+3:7ἐν Φιλαδελφείᾳ ( en Philadelpheia) is in an embedded P2 position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+3:7Or the True One, or the Dependable One.+3:7IT. “Doors” is implied from the context here. Greek often leaves direct objects to be inferred from the context. Such is the case here (see NET Bible Notes, Re 3:7). Cf ISV, NCV, NET, TEV.+3:7Lit and. Koine Greek often uses parataxis in places where English may prefer hypotaxis (see BDAG, 494, sv καί 1.b.β.-ζ.; BDF, §471; Wallace, Grammar, 19; NET Bible Notes, Mk 10:28). Cf ISV, NET.+3:8μικρὰν δύναμιν ( mikran dunamin) is in a split focal position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element.+3:8Cf 2 Co 11:23-33, 12:7-10.+3:8Or word, or message.+3:8Cf Jn 14:15; Mt 10:24-33.+3:9Lit cause/produce/bring about some from among. ME(OTB). A partitive idea is implied in the prepositional phrase here, ie, “a part/portion out from among...,” or “some out from among...” (see JFB, Commentary, Re 3:9; Robertson, Word Pictures, Re 3:9). The theme of God calling forth and creating a believing Jewish remnant out from the unbelieving nation as a whole, especially in context to Israel’s dispersion among the Gentiles, is a prominent theme in Scripture (see, eg, Lv 26:33; Dt 4:25-27, 28:64, 32:21; Ne 1:8; Ps 44:11; Is 4:2-6, 10:22, 11:11-16, 28:5; Jr 9:16, 23:3, 31:2, 31:35-37; Ezk 12:15-16, 20:35-44, 22:15-16; Mic 4:6-8, 7:18-20; Ho 1:6-2:23; Am 9:9-10; Zp 2:7-11; Zc 7:14, 8:1-8, 13:7-9; Mt 25:31-40; Jn 6:37-40, 8:31-59, 10:1-18; Rm 9-11). Here δίδωμι ( didōmi) is functioning in its causative sense (see BDAG, 242, sv 4; DBL Greek, #1443.2; L-N, 13.128). While many translations rightly treat both δίδωμι and ποιέω ( poieō) causatively here, it is unfortunate that most of them seem to assume simple redundancy (“stylistic variation” [ NET Bible Notes, Re 3:9]), and thus don’t connect the first verb with the partitive idea.+3:9Ἰουδαίους ( Youdaious) is in an embedded focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+3:9Lit but are not. ME (see translation and notes at Rm 2:25-29; Ga 6:16; Re 2:9).+3:9Lit and are not, but are false/are lying/deal falsely. ME(OTB) (see translation and notes at Rm 2:25-29; Ga 6:16; Re 2:9). Cf NCV; NIV at Re 21:27. Here, falsehood should be understood covenantally, that is, in its well-attested OT sense of “unfaithfulness” (“false to,” “acting falsely towards,” “dealing falsely with,” which often involves false/empty verbal pronouncements with respect to God [eg, Is 29:13]), in contrast to God’s own faithfulness and truthfulness (cf v 7 above). For this usage of ψεύδομαι ( pseudomai), see, eg, the LXX at Lv 6:2 (middle voice, “dealt falsely” [Brenton]), Jsh 24:27 (middle voice, “deal falsely with the Lord my God” [Brenton]; cf the NIV’s translation of the MT), Jb 31:28 (middle voice; translations of the MT include “been false to God” [ESV, NET, NRSV, RSV], “denied God” [HCSB, NASB], and “been unfaithful to” [NCV, NIV]). Cf also Jm 3:14 (see esp ESV, NRSV, RSV), and Heb 6:18 (see esp ISV, NRSV, RSV).+3:9Cf Gn 35:5-7, 43:26, 44:14, 45:7. In the story of Joseph, God took Jacob’s younger son, deprived him of his own strength and refined him through suffering in Egypt, and then used him to preserve his older brothers, who were driven to Egypt by means of a God-ordained crisis. The door God opened for Joseph was opened in an unusual and sovereign way, and could not be reversed. Only when the older brothers finally got to Egypt in the time of crisis did they realize that Joseph was their brother. In the same way, the assembly in Philadelphia (and the type of believers she represents) has been emptied of her own strength and refined through suffering, and thus the younger son (the “one new man,” comprised of both Jews and Gentiles “in Messiah”), becomes the instrument God will use to preserve a remnant from among the older brother (Israel, the “firstborn son” [Ex 4:22]) in context to a time of great crisis (v 10; cf Jr 30:6-7).+3:9Or acknowledge.+3:9Lit that I have loved you. ME(OTB) (see NET Bible Notes, Ml 1:2-3; translation and notes at Jn 17:23 and Rm 9:13). Cf Dt 7:7, 10:15; Lk 9:35; Ac 10:44-48, 15:14, 22:21-22, 28:28; Rm 8:26-20, 11:28-32; Eph 1:4; Col 3:12; 1 Th 1:4; 2 Th 2:13; 1 Pt 1:19-20; Re 17:14. The point here is not that the Gentiles are chosen in place of Israel, but that God has chosen a remnant from among the Gentiles (see Rm 11:22-25) and joined them to the believing remnant of Jews (see Rm 11:5) as one body, and has appointed this body for a certain task in relation to the older brother who has yet to believe (like Joseph and his brothers; cf Rm 10:19, 11:11-12).+3:10Or word, or message.+3:10The genitive is interpreted as an objective genitive (with the UBSHS; see UBSHS [Re], 75). This is reflected in the translation. Cf CJB, ISV, NCV, NIV.+3:10Here Jesus is making a play on words by using the word τηρέω ( tēreō) in two different senses: “obey” and “protect.” I have tried to maintain some of this connection (albeit imperfectly) by including “attentively” in translation here (attentiveness and carefulness are implied by this word in its various uses [see BDAG, 1002, sv 3; ESL, #5083]).+3:10Or through, or from, or out from the midst of. In this context, τηρέω ( tēreō) is clearly being used in the sense of “protect,” and therefore “hour” is being used to refer not strictly to the time itself, but to the dangers that will characterize that time (cf, eg, Jn 17:15). In English, we don’t usually speak of protection from “time.” The meaning here is protection from harm during the time of trial (see UBSHS [Re], 75; cf NAB, NJB, TNT). This phrase does not mean that God’s people are separated in heaven by means of a completely unanticipated “pretribulation rapture,” but that certain churches like Philadelphia will experience protection similar to what Lot and his family experienced when Sodom and Gomorroh were about to be destroyed (Gn 19:1-29); or when the people of Israel experienced God’s protection in Goshen during the Exodus events (Ex 8:22, 9:26); or when Noah and his family found protection in the ark as the storm raged around them. Cf Is 26:20-21.+3:10Lit the hour. ME (see ANLEX, 415, sv ὥρα 2).+3:10Cf Ge 19:1-29.+3:10Or upon the whole inhabited earth.+3:10Or the inhabitants of the land. γῆ ( gē) can refer either to the earth more broadly conceived, or to the land of Israel itself (cf, eg, Re 1:7).+3:11Or quickly, or soon, or without delay. Re 16:15 indicates that ταχύς ( tachus) here is most likely meant to be understood in the sense of swiftly/suddenly (cf the NLT at Re 2:16; UBSHS [2 Pt], 104). Cf Is 60:22; Hab 2:3-4; Lk 18:6-8; Heb 10:37; 2 Pt 3:2.+3:11Cf NAB, REB, TEV.+3:12Cf Ps 15:1-2, 16:11, 17:15, 24:3-4, 27:4, 52:8, 65:4, 84:10. οὐ μὴ ἐξέλθῃ ( ou mē exelthē) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this element.+3:12Cf Is 60:14, 62:2-4.+3:12The nominative participle stands out here, and is probably pointing readers back to the OT (see, eg, Is 40-66). For more on nominatives in place of oblique cases, see Wallace, Grammar, 61-3.+3:13Lit He who has an ear, let him hear. ME(I/F) (see translation and notes at Mt 11:15).+3:14Or angel.+3:14The genitive here is interpreted as a genitive of destination. This is reflected in the translation.+3:14ἐν Λαοδικείᾳ ( en Laodikeia) is in an embedded P2 position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+3:14Or the ruler, or the source.+3:15οὔτε ψυχρὸς οὔτε ζεστός ( oute psuchros oute zestos) is in a split focal position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+3:15ψυχρὸς ἢ ζεστός ( pschros ē zestos) is in a split focal position (see BART Display and LDGNT), and therefore an adverb has been used to give this element extra focus and emphasis.+3:15Lit hot or cold. Cf CJB, NLT, TEV.+3:16χλιαρὸς καὶ οὔτε ζεστὸς οὔτε ψυχρός ( cliaros kai oute zestos oute psuchros) is in an embedded split focal position (see BART Display; cf LDGNT), and therefore an adverb and commas have been used to give extra focus to this constituent.+3:17πλούσιός ( plousios) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+3:17Lit and don’t realize, or and so don’t realize. Koine Greek often uses parataxis in places where English may prefer hypotaxis (see BDAG, 494, sv καί 1.b.β.-ζ.; BDF, §471; Wallace, Grammar, 19; NET Bible Notes, Mk 10:28). Since a reason/result frame is used in this verse (see LDGNT), a participle has been used in translation here, to establish the grounds for the exhortation in v 18. Cf ESV, RSV.+3:17IT. Cf NCV.+3:18When applied to metals, the Greek word used here, πυρόω ( puroō), means to purify/refine by making red hot with fire (see ANLEX, 340, sv 1.b.; BDAG, 899, sv 2; BSL, Re 3:18, sv; DBL Greek, #4792.4; L-N, 79.72). Since Jesus starts off this letter with a rebuke concerning lukewarmness, and then follows this with a description of the dross that needs to be removed, both aspects have been included in translation here.+3:18IT. Cf NCV. Cf also Re 2:9.+3:18Cf Lk 12:13-21, 16:9-13; Ti 6:6-10, 17-19; Re 2:9.+3:18The genitive here has been translated as an attributed genitive (cf NET Bible Notes, Re 3:15; lit the shame of the nakedness of you). Cf HCSB, NCV, NET, NIV, TEV.+3:18Or exposed publicly (see BDAG, 1088, sv φανερόω 1). Cf Ezk 16:37-39.+3:19ὅσους ἐὰν φιλῶ ( hosous ean philō) is in P2 (see BART Display; note, though, that the BART Display is marked for focal ambiguity), and therefore a cleft-construction has been used to give this element extra focus. Since all of the statements made in vv 15-18 are rebukes/correction on some level, I am inclined to agree with the BART Display here in seeing “as many as I love” as the most newly activated information.+3:19Cf Heb 12:1-14.+3:20Lit enter to him. ME (see ESS [Re 1-11], 114; NET Bible Notes, Re 3:20; cf Ac 11:3). Cf NET.+3:21Or right. IT. Cf Phps.+3:21Cf TEV. Here, μετὰ ( meta) is functioning as a marker of location (cf, eg, DBL Greek, #3552.8; LEH LXX Lex, sv; L-N 83.9), and in this context most likely means “beside” (see UBSHS [Re], 83). Cf, eg, Mt 20:23, 22:24; Mk 10:37, 40; Ac 2:33; Heb 1:3.+3:21κἀγὼ ( kagō) is in P2 (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this element.+3:22Lit He who has an ear, let him hear. ME(I/F) (see translation and notes at Mt 11:15).