Wahyu 2:8

To the Church in Smyrna

2:8 “To ¹  the angel of the church in Smyrna write the following: ² 

“This is the solemn pronouncement of ³  the one who is the first and the last, the one who was dead, but ⁴  came to life:

Wahyu 2:18

To the Church in Thyatira

2:18 “To ⁵  the angel of the church in Thyatira write the following: ⁶ 

“This is the solemn pronouncement of ⁷  the Son of God, the one who has eyes like a fiery flame ⁸  and whose feet are like polished bronze: ⁹ 

Wahyu 3:14

To the Church in Laodicea

3:14 “To ¹⁰  the angel of the church in Laodicea write the following: ¹¹ 

“This is the solemn pronouncement of ¹²  the Amen, the faithful and true witness, the originator ¹³  of God’s creation:

Wahyu 17:16

17:16 The ¹⁴  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ¹⁵  will consume her flesh and burn her up with fire. ¹⁶ 

Wahyu 18:4

18:4 Then ¹⁷  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

Wahyu 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ¹⁸  has come!”

[2:8]  ¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

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

[2:8]  ³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:8]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[2:18]  ⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:18]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  ⁹ 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]  ¹⁰ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[17:16]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹⁵ tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹⁶ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[18:4]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:10]  ¹⁸ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”