TB NETBible YUN-IBR Ref. Silang Nama Gambar Himne

Wahyu 3:1

Konteks

To the Church in Sardis

3:1 “To¹ the angel of the church in Sardis write the following:²

“This is the solemn pronouncement of³ the one who holds⁴ the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation⁵ that you are alive, but⁶ in reality⁷ you are dead.

Wahyu 3:3

Konteks
3:3 Therefore, remember what you received and heard,⁸ and obey it,⁹ and repent. If you do not wake up, I will come like a thief, and you will never¹⁰ know at what hour I will come against¹¹ you.

Wahyu 3:8

Konteks
3:8 ‘I know your deeds. (Look! I have put¹² in front of you an open door that no one can shut.)¹³ I know¹⁴ that you have little strength,¹⁵ but¹⁶ you have obeyed¹⁷ my word and have not denied my name.

Wahyu 14:13

Konteks

14:13 Then¹⁸ I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work,¹⁹ because their deeds will follow them.”²⁰

Wahyu 19:10

Konteks
19:10 So²¹ I threw myself down²² at his feet to worship him, but²³ he said, “Do not do this!²⁴ I am only²⁵ a fellow servant²⁶ with you and your brothers²⁷ who hold to the testimony about²⁸ Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 22:9

Konteks
22:9 But²⁹ he said to me, “Do not do this!³⁰ I am a fellow servant³¹ with you and with your brothers the prophets, and with those who obey³² the words of this book. Worship God!”

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

[3:1] ²tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1] ³tn 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] ⁴tn Grk “who has” (cf. 1:16).

[3:1] ⁵tn Grk “a name.”

[3:1] ⁶tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1] ⁷tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[3:3] ⁸tn 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] ⁹tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3] ¹⁰tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3] ¹¹tn Or “come on.”

[3:8] ¹²tn Grk “I have given.”

[3:8] ¹³tn 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] ¹⁴tn 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] ¹⁵tn Or “little power.”

[3:8] ¹⁶tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8] ¹⁷tn 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.

[14:13] ¹⁸tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13] ¹⁹tn Or “from their trouble” (L&N 22.7).

[14:13] ²⁰tn Grk “their deeds will follow with them.”

[19:10] ²¹tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10] ²²tn Grk “I fell down at his feet.” 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.”

[19:10] ²³tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10] ²⁴tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10] ²⁵tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10] ²⁶tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10] ²⁷tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10] ²⁸tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[22:9] ²⁹tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9] ³⁰tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9] ³¹tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.