Wahyu 3:1--5:14
Konteks3:1 “To 1 the angel of the church in Sardis write the following: 2
“This is the solemn pronouncement of 3 the one who holds 4 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 5 that you are alive, but 6 in reality 7 you are dead. 3:2 Wake up then, and strengthen what remains that was about 8 to die, because I have not found your deeds complete 9 in the sight 10 of my God. 3:3 Therefore, remember what you received and heard, 11 and obey it, 12 and repent. If you do not wake up, I will come like a thief, and you will never 13 know at what hour I will come against 14 you. 3:4 But you have a few individuals 15 in Sardis who have not stained 16 their clothes, and they will walk with me dressed 17 in white, because they are worthy. 3:5 The one who conquers 18 will be dressed like them 19 in white clothing, 20 and I will never 21 erase 22 his name from the book of life, but 23 will declare 24 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.’
3:7 “To 25 the angel of the church in Philadelphia write the following: 26
“This is the solemn pronouncement of 27 the Holy One, the True One, who holds the key of David, who opens doors 28 no one can shut, and shuts doors 29 no one can open: 3:8 ‘I know your deeds. (Look! I have put 30 in front of you an open door that no one can shut.) 31 I know 32 that you have little strength, 33 but 34 you have obeyed 35 my word and have not denied my name. 3:9 Listen! 36 I am going to make those people from the synagogue 37 of Satan – who say they are Jews yet 38 are not, but are lying – Look, I will make 39 them come and bow down 40 at your feet and acknowledge 41 that I have loved you. 3:10 Because you have kept 42 my admonition 43 to endure steadfastly, 44 I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 3:11 I am coming soon. Hold on to what you have so that no one can take away 45 your crown. 46 3:12 The one who conquers 47 I will make 48 a pillar in the temple of my God, and he will never depart from it. I 49 will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), 50 and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’
3:14 “To 51 the angel of the church in Laodicea write the following: 52
“This is the solemn pronouncement of 53 the Amen, the faithful and true witness, the originator 54 of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. 55 I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going 56 to vomit 57 you out of my mouth! 3:17 Because you say, “I am rich and have acquired great wealth, 58 and need nothing,” but 59 do not realize that you are wretched, pitiful, 60 poor, blind, and naked, 3:18 take my advice 61 and buy gold from me refined by fire so you can become rich! Buy from me 62 white clothing so you can be clothed and your shameful nakedness 63 will not be exposed, and buy eye salve 64 to put on your eyes so you can see! 3:19 All those 65 I love, I rebuke and discipline. So be earnest and repent! 3:20 Listen! 66 I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home 67 and share a meal with him, and he with me. 3:21 I will grant the one 68 who conquers 69 permission 70 to sit with me on my throne, just as I too conquered 71 and sat down with my Father on his throne. 3:22 The one who has an ear had better hear what the Spirit says to the churches.’”
4:1 After these things I looked, and there was 72 a door standing open in heaven! 73 And the first voice I had heard speaking to me 74 like a trumpet 75 said: “Come up here so that 76 I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, 77 and 78 a throne was standing 79 in heaven with someone seated on it! 4:3 And the one seated on it was like jasper 80 and carnelian 81 in appearance, and a rainbow looking like it was made of emerald 82 encircled the throne. 4:4 In 83 a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were 84 dressed in white clothing and had golden crowns 85 on their heads. 4:5 From 86 the throne came out flashes of lightning and roaring 87 and crashes of thunder. Seven flaming torches, which are the seven spirits of God, 88 were burning in front of the throne 4:6 and in front of the throne was something like a sea of glass, like crystal. 89
In 90 the middle of the throne 91 and around the throne were four living creatures 92 full of eyes in front and in back. 4:7 The 93 first living creature was like a lion, the 94 second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying. 4:8 Each one of the four living creatures had six wings 95 and was full of eyes all around and inside. 96 They never rest day or night, saying: 97
“Holy Holy Holy is the Lord God, the All-Powerful, 98
Who was and who is, and who is still to come!”
4:9 And whenever the living creatures give glory, honor, 99 and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground 100 before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns 101 before his 102 throne, saying:
4:11 “You are worthy, our Lord and God,
to receive glory and honor and power,
since you created all things,
and because of your will they existed and were created!” 103
5:1 Then 104 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 105 and sealed with seven seals. 106 5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But 107 no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So 108 I began weeping bitterly 109 because no one was found who was worthy to open the scroll or to look into it. 5:5 Then 110 one of the elders said 111 to me, “Stop weeping! 112 Look, the Lion of the tribe of Judah, the root of David, has conquered; 113 thus he can open 114 the scroll and its seven seals.”
5:6 Then 115 I saw standing in the middle of the throne 116 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 117 He had 118 seven horns and seven eyes, which 119 are the seven 120 spirits of God 121 sent out into all the earth. 5:7 Then 122 he came and took the scroll 123 from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground 124 before the Lamb. Each 125 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 126 5:9 They were singing a new song: 127
“You are worthy to take the scroll
and to open its seals
because you were killed, 128
and at the cost of your own blood 129 you have purchased 130 for God
persons 131 from every tribe, language, 132 people, and nation.
5:10 You have appointed 133 them 134 as a kingdom and priests 135 to serve 136 our God, and they will reign 137 on the earth.”
5:11 Then 138 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 139 number was ten thousand times ten thousand 140 – thousands times thousands – 5:12 all of whom 141 were singing 142 in a loud voice:
“Worthy is the lamb who was killed 143
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 144 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 145
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 146 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 147 and worshiped.
[3:1] 1 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:1] 2 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] 3 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] 4 tn Grk “who has” (cf. 1:16).
[3:1] 6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:1] 7 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] 8 tn The verb ἔμελλον (emellon) is in the imperfect tense.
[3:2] 9 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
[3:2] 10 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] 11 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] 12 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
[3:3] 13 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
[3:4] 15 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] 16 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
[3:4] 17 tn The word “dressed” is not in the Greek text, but is implied.
[3:5] 18 tn Or “who overcomes.”
[3:5] 21 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
[3:5] 22 tn Or “will never wipe out.”
[3:5] 23 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:5] 24 tn Grk “will confess.”
[3:7] 25 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:7] 26 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:7] 27 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:7] sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
[3:7] 28 tn 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.
[3:7] 29 tn See the note on the word “door” earlier in this verse.
[3:8] 30 tn Grk “I have given.”
[3:8] 31 tn Grk “to shut it,” but English would leave the direct object understood in this case.
[3:8] 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.
[3:8] 32 tn 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.”
[3:8] 33 tn Or “little power.”
[3:8] 34 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:8] 35 tn 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.
[3:9] 36 tn Grk “behold” (L&N 91.13).
[3:9] 37 sn See the note on synagogue in 2:9.
[3:9] 38 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
[3:9] 39 tn 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.
[3:9] 40 tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.
[3:9] 41 tn Or “and know,” “and recognize.”
[3:10] 42 tn 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.
[3:10] 43 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
[3:10] 44 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
[3:11] 45 tn 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.”
[3:11] 46 sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).
[3:12] 47 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:12] 48 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
[3:12] 49 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[3:12] 50 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.
[3:14] 51 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:14] 52 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] 53 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] 54 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] 55 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] 57 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.
[3:17] 58 tn 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.
[3:17] 59 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:17] 60 tn 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.
[3:18] 61 tn Grk “I counsel you to buy.”
[3:18] 62 tn 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.
[3:18] 63 tn 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).
[3:18] 64 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).
[3:19] 65 tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”
[3:20] 67 tn Grk “come in to him.”
[3:20] 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.
[3:21] 68 tn Grk “The one who conquers, to him I will grant.”
[3:21] 69 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:21] 70 tn Grk “I will give [grant] to him.”
[3:21] 71 tn Or “have been victorious”; traditionally, “have overcome.”
[4:1] 72 tn 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).
[4:1] 73 tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).
[4:1] 74 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.”
[4:1] 75 sn The phrase speaking to me like a trumpet refers back to Rev 1:10.
[4:1] 76 tn 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.
[4:2] 77 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).
[4:2] 78 tn 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).
[4:2] 79 tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.
[4:3] 80 tn Grk “jasper stone.”
[4:3] sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).
[4:3] 81 sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).
[4:3] 82 tn Or “a rainbow emerald-like in appearance.”
[4:4] 83 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:4] 84 tn 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.
[4:4] 85 sn See the note on the word crown in Rev 3:11.
[4:5] 86 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:5] 87 tn 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?…).”
[4:5] 88 sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.
[4:6] 89 tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.
[4:6] 90 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:6] 91 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[4:6] 92 tn 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 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”
[4:7] 93 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:7] 94 tn 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.
[4:8] 95 tn Grk “six wings apiece,” but this is redundant with “each one” in English.
[4:8] 96 tn 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.
[4:8] 97 tn Or “They never stop saying day and night.”
[4:8] 98 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.”
[4:8] sn A quotation from (or an allusion to) Isa 6:3.
[4:9] 99 tn 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.
[4:10] 100 tn 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.”
[4:10] 101 sn See the note on the word crown in Rev 3:11.
[4:10] 102 tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).
[4:11] 103 tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several
[5:1] 104 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:1] 105 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
[5:1] 106 tn 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.”
[5:3] 107 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:4] 108 tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
[5:5] 110 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:5] 111 tn Grk “says” (a historical present).
[5:5] 112 tn 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).
[5:5] 113 tn Or “has been victorious”; traditionally, “has overcome.”
[5:5] 114 tn The infinitive has been translated as an infinitive of result here.
[5:6] 115 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:6] 116 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[5:6] 117 tn 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.
[5:6] 118 tn 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.”
[5:6] 119 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
[5:6] 120 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
[5:6] 121 sn See the note on the phrase the seven spirits of God in Rev 4:5.
[5:7] 122 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:7] 123 tn 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.
[5:8] 124 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.”
[5:8] 125 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:8] 126 sn This interpretive comment by the author forms a parenthesis in the narrative.
[5:9] 127 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 128 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 129 tn 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).”
[5:9] 130 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 131 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 132 tn 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.
[5:10] 133 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 134 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 135 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 136 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 137 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA 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.
[5:11] 138 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 139 tn 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.
[5:11] 140 tn 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.
[5:12] 141 tn 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.
[5:12] 143 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 144 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:14] 147 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.”
untuk membuka halaman teks alkitab dalam format PDF. [