Wahyu 1:1-20

The Prologue

1:1 The revelation of Jesus Christ, ¹  which God gave him to show his servants ²  what must happen very soon. ³  He made it clear ⁴  by sending his angel to his servant ⁵  John, 1:2 who then ⁶  testified to everything that he saw concerning the word of God and the testimony about ⁷  Jesus Christ. 1:3 Blessed is the one who reads the words of this ⁸  prophecy aloud, ⁹  and blessed are ¹⁰  those who hear and obey ¹¹  the things written in it, because the time is near! ¹² 

1:4 From John, ¹³  to the seven churches that are in the province of Asia: ¹⁴  Grace and peace to you ¹⁵  from “he who is,” ¹⁶  and who was, and who is still to come, ¹⁷  and from the seven spirits who are before his throne, 1:5 and from Jesus Christ – the faithful ¹⁸  witness, ¹⁹  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ²⁰  from our sins at the cost of ²¹  his own blood 1:6 and has appointed ²²  us as a kingdom, ²³  as priests ²⁴  serving his God and Father – to him be the glory and the power for ever and ever! ²⁵  Amen.

1:7 (Look! He is returning with the clouds, ²⁶ 

and every eye will see him,

even ²⁷  those who pierced him, ²⁸ 

and all the tribes ²⁹  on the earth will mourn because ³⁰  of him.

This will certainly come to pass! ³¹  Amen.) ³² 

1:8 “I am the Alpha and the Omega,” ³³  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ³⁴ 

1:9 I, John, your brother and the one who shares ³⁵  with you in the persecution, kingdom, and endurance that ³⁶  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ³⁷  1:10 I was in the Spirit ³⁸  on the Lord’s Day ³⁹  when ⁴⁰  I heard behind me a loud voice like a trumpet, 1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ⁴¹  Smyrna, ⁴²  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

1:12 I ⁴³  turned to see whose voice was speaking to me, ⁴⁴  and when I did so, ⁴⁵  I saw seven golden lampstands, 1:13 and in the midst of the lampstands was one like a son of man. ⁴⁶  He was dressed in a robe extending down to his feet and he wore a wide golden belt ⁴⁷  around his chest. 1:14 His ⁴⁸  head and hair were as white as wool, even as white as snow, ⁴⁹  and his eyes were like a fiery ⁵⁰  flame. 1:15 His feet were like polished bronze ⁵¹  refined ⁵²  in a furnace, and his voice was like the roar ⁵³  of many waters. 1:16 He held ⁵⁴  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ⁵⁵  face shone like the sun shining at full strength. 1:17 When ⁵⁶  I saw him I fell down at his feet as though I were dead, but ⁵⁷  he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 1:18 and the one who lives! I ⁵⁸  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ⁵⁹  1:19 Therefore write what you saw, what is, and what will be after these things. ⁶⁰  1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ⁶¹  The seven stars are the angels ⁶²  of the seven churches and the seven lampstands are the seven churches.

Wahyu 3:1-22

To the Church in Sardis

3:1 “To ⁶³  the angel of the church in Sardis write the following: ⁶⁴ 

“This is the solemn pronouncement of ⁶⁵  the one who holds ⁶⁶  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ⁶⁷  that you are alive, but ⁶⁸  in reality ⁶⁹  you are dead. 3:2 Wake up then, and strengthen what remains that was about ⁷⁰  to die, because I have not found your deeds complete ⁷¹  in the sight ⁷²  of my God. 3:3 Therefore, remember what you received and heard, ⁷³  and obey it, ⁷⁴  and repent. If you do not wake up, I will come like a thief, and you will never ⁷⁵  know at what hour I will come against ⁷⁶  you. 3:4 But you have a few individuals ⁷⁷  in Sardis who have not stained ⁷⁸  their clothes, and they will walk with me dressed ⁷⁹  in white, because they are worthy. 3:5 The one who conquers ⁸⁰  will be dressed like them ⁸¹  in white clothing, ⁸²  and I will never ⁸³  erase ⁸⁴  his name from the book of life, but ⁸⁵  will declare ⁸⁶  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.’

To the Church in Philadelphia

3:7 “To ⁸⁷  the angel of the church in Philadelphia write the following: ⁸⁸ 

“This is the solemn pronouncement of ⁸⁹  the Holy One, the True One, who holds the key of David, who opens doors ⁹⁰  no one can shut, and shuts doors ⁹¹  no one can open: 3:8 ‘I know your deeds. (Look! I have put ⁹²  in front of you an open door that no one can shut.) ⁹³  I know ⁹⁴  that you have little strength, ⁹⁵  but ⁹⁶  you have obeyed ⁹⁷  my word and have not denied my name. 3:9 Listen! ⁹⁸  I am going to make those people from the synagogue ⁹⁹  of Satan – who say they are Jews yet ¹⁰⁰  are not, but are lying – Look, I will make ¹⁰¹  them come and bow down ¹⁰²  at your feet and acknowledge ¹⁰³  that I have loved you. 3:10 Because you have kept ¹⁰⁴  my admonition ¹⁰⁵  to endure steadfastly, ¹⁰⁶  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 ¹⁰⁷  your crown. ¹⁰⁸  3:12 The one who conquers ¹⁰⁹  I will make ¹¹⁰  a pillar in the temple of my God, and he will never depart from it. I ¹¹¹  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), ¹¹²  and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Laodicea

3:14 “To ¹¹³  the angel of the church in Laodicea write the following: ¹¹⁴ 

“This is the solemn pronouncement of ¹¹⁵  the Amen, the faithful and true witness, the originator ¹¹⁶  of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. ¹¹⁷  I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going ¹¹⁸  to vomit ¹¹⁹  you out of my mouth! 3:17 Because you say, “I am rich and have acquired great wealth, ¹²⁰  and need nothing,” but ¹²¹  do not realize that you are wretched, pitiful, ¹²²  poor, blind, and naked, 3:18 take my advice ¹²³  and buy gold from me refined by fire so you can become rich! Buy from me ¹²⁴  white clothing so you can be clothed and your shameful nakedness ¹²⁵  will not be exposed, and buy eye salve ¹²⁶  to put on your eyes so you can see! 3:19 All those ¹²⁷  I love, I rebuke and discipline. So be earnest and repent! 3:20 Listen! ¹²⁸  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ¹²⁹  and share a meal with him, and he with me. 3:21 I will grant the one ¹³⁰  who conquers ¹³¹  permission ¹³²  to sit with me on my throne, just as I too conquered ¹³³  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.’”

[1:1]  ¹ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ² tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, 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]  ³ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ⁴ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ⁵ tn See the note on the word “servants” earlier in this verse.

[1:2]  ⁶ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ⁷ tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[1:3]  ⁸ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ⁹ tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

[1:3]  ¹⁰ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ¹¹ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ¹² sn The time refers to the time when the things prophesied would happen.

[1:4]  ¹³ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ¹⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ¹⁵ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ¹⁶ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ¹⁷ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

[1:5]  ¹⁸ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ¹⁹ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ²⁰ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  tn Or “and released us” (L&N 37.127).

[1:5]  ²¹ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[1:6]  ²² tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ²³ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ²⁴ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ²⁵ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[1:7]  ²⁶ sn An allusion to Dan 7:13.

[1:7]  ²⁷ tn Here καί (kai) was translated as ascensive.

[1:7]  ²⁸ sn An allusion to Zech 12:10.

[1:7]  ²⁹ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ³⁰ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ³¹ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ³² sn These lines are placed in parentheses because they form an aside to the main argument.

[1:8]  ³³ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

[1:8]  ³⁴ 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.”

[1:9]  ³⁵ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ³⁶ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ³⁷ tn The phrase “about Jesus” has been translated as an objective genitive.

[1:10]  ³⁸ 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).

[1:10]  ³⁹ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ⁴⁰ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[1:11]  ⁴¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ⁴² tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.

[1:12]  ⁴³ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

[1:12]  ⁴⁴ 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.”

[1:12]  ⁴⁵ tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

[1:13]  ⁴⁶ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[1:13]  ⁴⁷ tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[1:14]  ⁴⁸ tn Here δέ (de) has not been translated.

[1:14]  ⁴⁹ tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.

[1:14]  ⁵⁰ tn The genitive noun πυρός (puros) has been translated as an attributive genitive.

[1:15]  ⁵¹ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), 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 2:18 is more on the lustrous quality of the metal.

[1:15]  ⁵² tn Or “that has been heated in a furnace until it glows.”

[1:15]  ⁵³ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

[1:16]  ⁵⁴ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ⁵⁵ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[1:17]  ⁵⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ⁵⁷ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[1:18]  ⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁵⁹ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[1:19]  ⁶⁰ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

[1:20]  ⁶¹ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ⁶² tn Or perhaps “the messengers.”

[3:1]  ⁶³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn Grk “who has” (cf. 1:16).

[3:1]  ⁶⁷ tn Grk “a name.”

[3:1]  ⁶⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ⁶⁹ 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]  ⁷⁰ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ⁷¹ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ⁷⁵ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ⁷⁶ tn Or “come on.”

[3:4]  ⁷⁷ 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]  ⁷⁸ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ⁷⁹ tn The word “dressed” is not in the Greek text, but is implied.

[3:5]  ⁸⁰ tn Or “who overcomes.”

[3:5]  ⁸¹ tn Grk “thus.”

[3:5]  ⁸² tn Or “white robes.”

[3:5]  ⁸³ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁸⁴ tn Or “will never wipe out.”

[3:5]  ⁸⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ⁸⁶ tn Grk “will confess.”

[3:7]  ⁸⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ tn See the note on the word “door” earlier in this verse.

[3:8]  ⁹² tn Grk “I have given.”

[3:8]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ tn Or “little power.”

[3:8]  ⁹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ⁹⁷ 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]  ⁹⁸ tn Grk “behold” (L&N 91.13).

[3:9]  ⁹⁹ sn See the note on synagogue in 2:9.

[3:9]  ¹⁰⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁰¹ 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]  ¹⁰² tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁰³ tn Or “and know,” “and recognize.”

[3:10]  ¹⁰⁴ 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]  ¹⁰⁵ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ¹⁰⁶ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[3:11]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ¹¹⁰ 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]  ¹¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ¹¹² 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]  ¹¹³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ tn Or “I intend.”

[3:16]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ¹²² 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]  ¹²³ tn Grk “I counsel you to buy.”

[3:18]  ¹²⁴ 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]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”

[3:20]  ¹²⁸ tn Grk “Behold.”

[3:20]  ¹²⁹ 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]  ¹³⁰ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ¹³¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ¹³² tn Grk “I will give [grant] to him.”

[3:21]  ¹³³ tn Or “have been victorious”; traditionally, “have overcome.”