Wahyu 2:18

To the Church in Thyatira

2:18 “To ¹  the angel of the church in Thyatira write the following: ² 

“This is the solemn pronouncement of ³  the Son of God, the one who has eyes like a fiery flame ⁴  and whose feet are like polished bronze: ⁵ 

Wahyu 3:14

To the Church in Laodicea

3:14 “To ⁶  the angel of the church in Laodicea write the following: ⁷ 

“This is the solemn pronouncement of ⁸  the Amen, the faithful and true witness, the originator ⁹  of God’s creation:

Wahyu 3:21

3:21 I will grant the one ¹⁰  who conquers ¹¹  permission ¹²  to sit with me on my throne, just as I too conquered ¹³  and sat down with my Father on his throne.

Wahyu 9:9-10

9:9 They had breastplates ¹⁴  like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 9:10 They have ¹⁵  tails and stingers like scorpions, and their ability ¹⁶  to injure people for five months is in their tails.

Wahyu 12:5

12:5 So ¹⁷  the woman gave birth to a son, a male child, ¹⁸  who is going to rule ¹⁹  over all the nations ²⁰  with an iron rod. ²¹  Her ²²  child was suddenly caught up to God and to his throne,

Wahyu 19:7

19:7 Let us rejoice ²³  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

Wahyu 21:15

21:15 The angel ²⁴  who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall.

[2:18]  ¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

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

[2:18]  ³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

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

[2:18]  ⁴ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  ⁵ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.

[3:14]  ⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[3:21]  ¹⁰ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ¹¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ¹² tn Grk “I will give [grant] to him.”

[3:21]  ¹³ tn Or “have been victorious”; traditionally, “have overcome.”

[9:9]  ¹⁴ tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.

[9:10]  ¹⁵ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

[9:10]  ¹⁶ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[12:5]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ¹⁸ tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ¹⁹ tn Grk “shepherd.”

[12:5]  ²⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ²¹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).

[12:5]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:7]  ²³ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[21:15]  ²⁴ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.