Wahyu 21:1-2
Konteks21:1 Then 1 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 2 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband.
Wahyu 21:22
Konteks21:22 Now 3 I saw no temple in the city, because the Lord God – the All-Powerful 4 – and the Lamb are its temple.
Wahyu 1:1--5:14
Konteks1:1 The revelation of Jesus Christ, 5 which God gave him to show his servants 6 what must happen very soon. 7 He made it clear 8 by sending his angel to his servant 9 John, 1:2 who then 10 testified to everything that he saw concerning the word of God and the testimony about 11 Jesus Christ. 1:3 Blessed is the one who reads the words of this 12 prophecy aloud, 13 and blessed are 14 those who hear and obey 15 the things written in it, because the time is near! 16
1:4 From John, 17 to the seven churches that are in the province of Asia: 18 Grace and peace to you 19 from “he who is,” 20 and who was, and who is still to come, 21 and from the seven spirits who are before his throne, 1:5 and from Jesus Christ – the faithful 22 witness, 23 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 24 from our sins at the cost of 25 his own blood 1:6 and has appointed 26 us as a kingdom, 27 as priests 28 serving his God and Father – to him be the glory and the power for ever and ever! 29 Amen.
1:7 (Look! He is returning with the clouds, 30
and every eye will see him,
even 31 those who pierced him, 32
and all the tribes 33 on the earth will mourn because 34 of him.
This will certainly come to pass! 35 Amen.) 36
1:8 “I am the Alpha and the Omega,” 37 says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! 38
1:9 I, John, your brother and the one who shares 39 with you in the persecution, kingdom, and endurance that 40 are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. 41 1:10 I was in the Spirit 42 on the Lord’s Day 43 when 44 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, 45 Smyrna, 46 Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”
1:12 I 47 turned to see whose voice was speaking to me, 48 and when I did so, 49 I saw seven golden lampstands, 1:13 and in the midst of the lampstands was one like a son of man. 50 He was dressed in a robe extending down to his feet and he wore a wide golden belt 51 around his chest. 1:14 His 52 head and hair were as white as wool, even as white as snow, 53 and his eyes were like a fiery 54 flame. 1:15 His feet were like polished bronze 55 refined 56 in a furnace, and his voice was like the roar 57 of many waters. 1:16 He held 58 seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His 59 face shone like the sun shining at full strength. 1:17 When 60 I saw him I fell down at his feet as though I were dead, but 61 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 62 was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! 63 1:19 Therefore write what you saw, what is, and what will be after these things. 64 1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: 65 The seven stars are the angels 66 of the seven churches and the seven lampstands are the seven churches.
2:1 “To the angel of the church in Ephesus, 67 write the following: 68
“This is the solemn pronouncement of 69 the one who has a firm grasp on 70 the seven stars in his right hand 71 – the one who walks among the seven golden 72 lampstands: 2:2 ‘I know your works as well as your 73 labor and steadfast endurance, and that you cannot tolerate 74 evil. You have even put to the test 75 those who refer to themselves as apostles (but are not), and have discovered that they are false. 2:3 I am also aware 76 that you have persisted steadfastly, 77 endured much for the sake of my name, and have not grown weary. 2:4 But I have this against you: You have departed 78 from your first love! 2:5 Therefore, remember from what high state 79 you have fallen and repent! Do 80 the deeds you did at the first; 81 if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. 82 2:6 But you do have this going for you: 83 You hate what the Nicolaitans 84 practice 85 – practices I also hate. 2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 86 I will permit 87 him to eat from the tree of life that is 88 in the paradise of God.’ 89
2:8 “To 90 the angel of the church in Smyrna write the following: 91
“This is the solemn pronouncement of 92 the one who is the first and the last, the one who was dead, but 93 came to life: 2:9 ‘I know the distress you are suffering 94 and your poverty (but you are rich). I also know 95 the slander against you 96 by those who call themselves Jews and really are not, but are a synagogue 97 of Satan. 2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown 98 into prison so you may be tested, 99 and you will experience suffering 100 for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. 101 2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers 102 will in no way be harmed by the second death.’
2:12 “To 103 the angel of the church in Pergamum write the following: 104
“This is the solemn pronouncement of 105 the one who has the sharp double-edged sword: 106 2:13 ‘I know 107 where you live – where Satan’s throne is. Yet 108 you continue to cling 109 to my name and you have not denied your 110 faith in me, 111 even in the days of Antipas, my faithful witness, 112 who was killed in your city 113 where Satan lives. 2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, 114 who instructed Balak to put a stumbling block 115 before the people 116 of Israel so they would eat food sacrificed to idols and commit sexual immorality. 117 2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. 118 2:16 Therefore, 119 repent! If not, I will come against you quickly and make war against those people 120 with the sword of my mouth. 2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 121 I will give him some of the hidden manna, and I will give him a white 122 stone, 123 and on that stone will be written a new name that no one can understand 124 except the one who receives it.’
2:18 “To 125 the angel of the church in Thyatira write the following: 126
“This is the solemn pronouncement of 127 the Son of God, the one who has eyes like a fiery flame 128 and whose feet are like polished bronze: 129 2:19 ‘I know your deeds: your love, faith, 130 service, and steadfast endurance. 131 In fact, 132 your more recent deeds are greater than your earlier ones. 2:20 But I have this against you: You tolerate that 133 woman 134 Jezebel, 135 who calls herself a prophetess, and by her teaching deceives 136 my servants 137 to commit sexual immorality and to eat food sacrificed to idols. 138 2:21 I 139 have given her time to repent, but 140 she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, 141 and those who commit adultery with her into terrible suffering, 142 unless they repent of her deeds. 2:23 Furthermore, I will strike her followers 143 with a deadly disease, 144 and then all the churches will know that I am the one who searches minds and hearts. I will repay 145 each one of you 146 what your deeds deserve. 147 2:24 But to the rest of you in Thyatira, all who do not hold to this teaching 148 (who have not learned the so-called “deep secrets 149 of Satan”), to you I say: I do not put any additional burden on you. 2:25 However, hold on to what you have until I come. 2:26 And to the one who conquers 150 and who continues in 151 my deeds until the end, I will give him authority over the nations 152 –
2:27 he 153 will rule 154 them with an iron rod 155
and like clay jars he will break them to pieces, 156
2:28 just as I have received the right to rule 157 from my Father – and I will give him the morning star. 158 2:29 The one who has an ear had better hear what the Spirit says to the churches.’
3:1 “To 159 the angel of the church in Sardis write the following: 160
“This is the solemn pronouncement of 161 the one who holds 162 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 163 that you are alive, but 164 in reality 165 you are dead. 3:2 Wake up then, and strengthen what remains that was about 166 to die, because I have not found your deeds complete 167 in the sight 168 of my God. 3:3 Therefore, remember what you received and heard, 169 and obey it, 170 and repent. If you do not wake up, I will come like a thief, and you will never 171 know at what hour I will come against 172 you. 3:4 But you have a few individuals 173 in Sardis who have not stained 174 their clothes, and they will walk with me dressed 175 in white, because they are worthy. 3:5 The one who conquers 176 will be dressed like them 177 in white clothing, 178 and I will never 179 erase 180 his name from the book of life, but 181 will declare 182 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 183 the angel of the church in Philadelphia write the following: 184
“This is the solemn pronouncement of 185 the Holy One, the True One, who holds the key of David, who opens doors 186 no one can shut, and shuts doors 187 no one can open: 3:8 ‘I know your deeds. (Look! I have put 188 in front of you an open door that no one can shut.) 189 I know 190 that you have little strength, 191 but 192 you have obeyed 193 my word and have not denied my name. 3:9 Listen! 194 I am going to make those people from the synagogue 195 of Satan – who say they are Jews yet 196 are not, but are lying – Look, I will make 197 them come and bow down 198 at your feet and acknowledge 199 that I have loved you. 3:10 Because you have kept 200 my admonition 201 to endure steadfastly, 202 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 203 your crown. 204 3:12 The one who conquers 205 I will make 206 a pillar in the temple of my God, and he will never depart from it. I 207 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), 208 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 209 the angel of the church in Laodicea write the following: 210
“This is the solemn pronouncement of 211 the Amen, the faithful and true witness, the originator 212 of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. 213 I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going 214 to vomit 215 you out of my mouth! 3:17 Because you say, “I am rich and have acquired great wealth, 216 and need nothing,” but 217 do not realize that you are wretched, pitiful, 218 poor, blind, and naked, 3:18 take my advice 219 and buy gold from me refined by fire so you can become rich! Buy from me 220 white clothing so you can be clothed and your shameful nakedness 221 will not be exposed, and buy eye salve 222 to put on your eyes so you can see! 3:19 All those 223 I love, I rebuke and discipline. So be earnest and repent! 3:20 Listen! 224 I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home 225 and share a meal with him, and he with me. 3:21 I will grant the one 226 who conquers 227 permission 228 to sit with me on my throne, just as I too conquered 229 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 230 a door standing open in heaven! 231 And the first voice I had heard speaking to me 232 like a trumpet 233 said: “Come up here so that 234 I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, 235 and 236 a throne was standing 237 in heaven with someone seated on it! 4:3 And the one seated on it was like jasper 238 and carnelian 239 in appearance, and a rainbow looking like it was made of emerald 240 encircled the throne. 4:4 In 241 a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were 242 dressed in white clothing and had golden crowns 243 on their heads. 4:5 From 244 the throne came out flashes of lightning and roaring 245 and crashes of thunder. Seven flaming torches, which are the seven spirits of God, 246 were burning in front of the throne 4:6 and in front of the throne was something like a sea of glass, like crystal. 247
In 248 the middle of the throne 249 and around the throne were four living creatures 250 full of eyes in front and in back. 4:7 The 251 first living creature was like a lion, the 252 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 253 and was full of eyes all around and inside. 254 They never rest day or night, saying: 255
“Holy Holy Holy is the Lord God, the All-Powerful, 256
Who was and who is, and who is still to come!”
4:9 And whenever the living creatures give glory, honor, 257 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 258 before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns 259 before his 260 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!” 261
5:1 Then 262 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 263 and sealed with seven seals. 264 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 265 no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So 266 I began weeping bitterly 267 because no one was found who was worthy to open the scroll or to look into it. 5:5 Then 268 one of the elders said 269 to me, “Stop weeping! 270 Look, the Lion of the tribe of Judah, the root of David, has conquered; 271 thus he can open 272 the scroll and its seven seals.”
5:6 Then 273 I saw standing in the middle of the throne 274 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 275 He had 276 seven horns and seven eyes, which 277 are the seven 278 spirits of God 279 sent out into all the earth. 5:7 Then 280 he came and took the scroll 281 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 282 before the Lamb. Each 283 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 284 5:9 They were singing a new song: 285
“You are worthy to take the scroll
and to open its seals
because you were killed, 286
and at the cost of your own blood 287 you have purchased 288 for God
persons 289 from every tribe, language, 290 people, and nation.
5:10 You have appointed 291 them 292 as a kingdom and priests 293 to serve 294 our God, and they will reign 295 on the earth.”
5:11 Then 296 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 297 number was ten thousand times ten thousand 298 – thousands times thousands – 5:12 all of whom 299 were singing 300 in a loud voice:
“Worthy is the lamb who was killed 301
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 302 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 303
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 304 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 305 and worshiped.
[21:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 2 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:22] 3 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
[21:22] 4 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.”
[1:1] 5 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] 6 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] 7 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] 8 tn Or “He indicated it clearly” (L&N 33.153).
[1:1] 9 tn See the note on the word “servants” earlier in this verse.
[1:2] 10 tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.
[1:2] 11 tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.
[1:3] 12 tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.
[1:3] 13 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] 14 tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.
[1:3] 15 tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”
[1:3] 16 sn The time refers to the time when the things prophesied would happen.
[1:4] 17 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] 18 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] 19 tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.
[1:4] 20 tc The earliest and best
[1:4] 21 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] 22 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] 23 sn The Greek term translated witness can mean both “witness” and “martyr.”
[1:5] 24 tc The reading “set free” (λύσαντι, lusanti) has better ms support (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK 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] 25 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] 26 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] 27 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] 28 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] 29 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 Ì18 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] 30 sn An allusion to Dan 7:13.
[1:7] 31 tn Here καί (kai) was translated as ascensive.
[1:7] 32 sn An allusion to Zech 12:10.
[1:7] 33 tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).
[1:7] 34 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] 35 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] 36 sn These lines are placed in parentheses because they form an aside to the main argument.
[1:8] 37 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 ÏA 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] 38 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] 39 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] 40 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] 41 tn The phrase “about Jesus” has been translated as an objective genitive.
[1:10] 42 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] 43 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] 44 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] 45 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:11] 46 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] 47 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] 48 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] 49 tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.
[1:13] 50 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] 51 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] 52 tn Here δέ (de) has not been translated.
[1:14] 53 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] 54 tn The genitive noun πυρός (puros) has been translated as an attributive genitive.
[1:15] 55 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] 56 tn Or “that has been heated in a furnace until it glows.”
[1:15] 57 tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.
[1:16] 58 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] 59 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] 60 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] 61 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
[1:18] 62 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 63 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] 64 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] 65 tn The words “is this” are supplied to make a complete sentence in English.
[1:20] 66 tn Or perhaps “the messengers.”
[2:1] 67 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[2:1] 68 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[2:1] 69 tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.
[2:1] sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.
[2:1] 70 tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)
[2:1] 71 sn On seven stars in his right hand see 1:16.
[2:1] 72 tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.
[2:2] 73 tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.
[2:2] 74 tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”
[2:2] 75 tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.
[2:3] 76 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.
[2:3] 77 tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.
[2:4] 78 tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.
[2:5] 79 tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”
[2:5] 80 tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.
[2:5] 81 tn Or “you did formerly.”
[2:5] 82 tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
[2:6] 83 tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.
[2:6] 84 sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.
[2:6] 85 tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.
[2:7] 86 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
[2:7] 89 tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine
[2:8] 90 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:8] 91 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] 92 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] 93 tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.
[2:9] 94 tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).
[2:9] 95 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.
[2:9] 96 tn The words “against you” are not in the Greek text, but are implied.
[2:9] 97 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).
[2:10] 98 tn Grk “is about to throw some of you,” but the force is causative in context.
[2:10] 100 tn Or “experience persecution,” “will be in distress” (see L&N 22.2).
[2:10] 101 tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”
[2:11] 102 tn Or “who is victorious”; traditionally, “who overcomes.”
[2:12] 103 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:12] 104 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[2:12] 105 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[2:12] sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
[2:12] 106 sn On the sharp double-edged sword see 1:16.
[2:13] 107 tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.
[2:13] 108 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
[2:13] 109 tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.
[2:13] 110 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
[2:13] 111 tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.
[2:13] 112 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
[2:13] 113 tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.
[2:14] 114 sn See Num 22-24; 31:16.
[2:14] 115 tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”
[2:14] 116 tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).
[2:14] 117 tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”
[2:15] 118 tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.
[2:15] sn See the note on the term Nicolaitans in 2:6.
[2:16] 119 tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 ÏA or the Latin
[2:16] 120 tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.
[2:17] 121 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
[2:17] 122 tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).
[2:17] 123 tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”
[2:17] 124 tn Or “know”; for the meaning “understand” see L&N 32.4.
[2:18] 125 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:18] 126 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] 127 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] 128 tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.
[2:18] 129 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.
[2:19] 130 tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.
[2:19] 131 tn Or “perseverance.”
[2:19] 132 tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”
[2:20] 133 tn The Greek article has been translated here with demonstrative force.
[2:20] 134 tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 ÏK pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important
[2:20] 135 sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.
[2:20] 136 tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”
[2:20] 137 tn See the note on the word “servants” in 1:1.
[2:20] 138 sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.
[2:21] 139 tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.
[2:21] 140 tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.
[2:22] 141 tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).
[2:22] 142 tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.
[2:23] 143 tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.
[2:23] 144 tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[2:23] 145 tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”
[2:23] 146 sn This pronoun and the following one are plural in the Greek text.
[2:23] 147 tn Grk “each one of you according to your works.”
[2:24] 148 sn That is, the teaching of Jezebel (v. 20).
[2:24] 149 tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.
[2:26] 150 tn Or “who is victorious”; traditionally, “who overcomes.”
[2:26] 151 tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).
[2:26] 152 tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[2:27] 153 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:27] 154 tn Grk “will shepherd.”
[2:27] 155 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[2:27] 156 sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.
[2:28] 157 tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of δώσω (dwsw) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, ecein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).
[2:28] 158 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
[3:1] 159 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:1] 160 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] 161 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] 162 tn Grk “who has” (cf. 1:16).
[3:1] 164 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:1] 165 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] 166 tn The verb ἔμελλον (emellon) is in the imperfect tense.
[3:2] 167 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
[3:2] 168 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] 169 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] 170 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
[3:3] 171 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
[3:4] 173 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] 174 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
[3:4] 175 tn The word “dressed” is not in the Greek text, but is implied.
[3:5] 176 tn Or “who overcomes.”
[3:5] 178 tn Or “white robes.”
[3:5] 179 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
[3:5] 180 tn Or “will never wipe out.”
[3:5] 181 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:5] 182 tn Grk “will confess.”
[3:7] 183 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:7] 184 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] 185 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] 186 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] 187 tn See the note on the word “door” earlier in this verse.
[3:8] 188 tn Grk “I have given.”
[3:8] 189 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] 190 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] 191 tn Or “little power.”
[3:8] 192 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:8] 193 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] 194 tn Grk “behold” (L&N 91.13).
[3:9] 195 sn See the note on synagogue in 2:9.
[3:9] 196 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
[3:9] 197 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] 198 tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.
[3:9] 199 tn Or “and know,” “and recognize.”
[3:10] 200 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] 201 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
[3:10] 202 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
[3:11] 203 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] 204 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] 205 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:12] 206 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] 207 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[3:12] 208 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] 209 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:14] 210 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] 211 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] 212 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] 213 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] 215 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] 216 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] 217 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:17] 218 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] 219 tn Grk “I counsel you to buy.”
[3:18] 220 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] 221 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] 222 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] 223 tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”
[3:20] 225 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] 226 tn Grk “The one who conquers, to him I will grant.”
[3:21] 227 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:21] 228 tn Grk “I will give [grant] to him.”
[3:21] 229 tn Or “have been victorious”; traditionally, “have overcome.”
[4:1] 230 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] 231 tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).
[4:1] 232 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] 233 sn The phrase speaking to me like a trumpet refers back to Rev 1:10.
[4:1] 234 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] 235 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] 236 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] 237 tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.
[4:3] 238 tn Grk “jasper stone.”
[4:3] sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).
[4:3] 239 sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).
[4:3] 240 tn Or “a rainbow emerald-like in appearance.”
[4:4] 241 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:4] 242 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] 243 sn See the note on the word crown in Rev 3:11.
[4:5] 244 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:5] 245 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] 246 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] 247 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] 248 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:6] 249 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[4:6] 250 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] 251 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:7] 252 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] 253 tn Grk “six wings apiece,” but this is redundant with “each one” in English.
[4:8] 254 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] 255 tn Or “They never stop saying day and night.”
[4:8] 256 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] 257 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] 258 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] 259 sn See the note on the word crown in Rev 3:11.
[4:10] 260 tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).
[4:11] 261 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] 262 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:1] 263 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
[5:1] 264 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] 265 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:4] 266 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] 268 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:5] 269 tn Grk “says” (a historical present).
[5:5] 270 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] 271 tn Or “has been victorious”; traditionally, “has overcome.”
[5:5] 272 tn The infinitive has been translated as an infinitive of result here.
[5:6] 273 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:6] 274 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[5:6] 275 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] 276 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] 277 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
[5:6] 278 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] 279 sn See the note on the phrase the seven spirits of God in Rev 4:5.
[5:7] 280 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:7] 281 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] 282 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] 283 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:8] 284 sn This interpretive comment by the author forms a parenthesis in the narrative.
[5:9] 285 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 286 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 287 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] 288 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] 289 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] 290 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] 291 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 292 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] 293 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 294 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 295 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] 296 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 297 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] 298 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] 299 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] 301 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 302 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:14] 305 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.”
