Wahyu 2:2

2:2 ‘I know your works as well as your ¹  labor and steadfast endurance, and that you cannot tolerate ²  evil. You have even put to the test ³  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Wahyu 2:9

2:9 ‘I know the distress you are suffering ⁴  and your poverty (but you are rich). I also know ⁵  the slander against you ⁶  by those who call themselves Jews and really are not, but are a synagogue ⁷  of Satan.

Wahyu 2:20

2:20 But I have this against you: You tolerate that ⁸  woman ⁹  Jezebel, ¹⁰  who calls herself a prophetess, and by her teaching deceives ¹¹  my servants ¹²  to commit sexual immorality and to eat food sacrificed to idols. ¹³ 

Wahyu 3:5

3:5 The one who conquers ¹⁴  will be dressed like them ¹⁵  in white clothing, ¹⁶  and I will never ¹⁷  erase ¹⁸  his name from the book of life, but ¹⁹  will declare ²⁰  his name before my Father and before his angels.

Wahyu 3:9

3:9 Listen! ²¹  I am going to make those people from the synagogue ²²  of Satan – who say they are Jews yet ²³  are not, but are lying – Look, I will make ²⁴  them come and bow down ²⁵  at your feet and acknowledge ²⁶  that I have loved you.

Wahyu 12:17

12:17 So ²⁷  the dragon became enraged at the woman and went away to make war on the rest of her children, ²⁸  those who keep ²⁹  God’s commandments and hold to ³⁰  the testimony about Jesus. ³¹  (12:18) And the dragon ³²  stood ³³  on the sand ³⁴  of the seashore. ³⁵ 

Wahyu 19:10

19:10 So ³⁶  I threw myself down ³⁷  at his feet to worship him, but ³⁸  he said, “Do not do this! ³⁹  I am only ⁴⁰  a fellow servant ⁴¹  with you and your brothers ⁴²  who hold to the testimony about ⁴³  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[2:2]  ¹ 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]  ² 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]  ³ 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.

[2:9]  ⁴ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ⁵ 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]  ⁶ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁷ 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).

[2:20]  ⁸ tn The Greek article has been translated here with demonstrative force.

[2:20]  ⁹ 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 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א Ì⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.

[2:20]  ¹⁰ 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]  ¹¹ 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]  ¹² tn See the note on the word “servants” in 1:1.

[2:20]  ¹³ 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.

[3:5]  ¹⁴ tn Or “who overcomes.”

[3:5]  ¹⁵ tn Grk “thus.”

[3:5]  ¹⁶ tn Or “white robes.”

[3:5]  ¹⁷ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ¹⁸ tn Or “will never wipe out.”

[3:5]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ²⁰ tn Grk “will confess.”

[3:9]  ²¹ tn Grk “behold” (L&N 91.13).

[3:9]  ²² sn See the note on synagogue in 2:9.

[3:9]  ²³ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ²⁴ 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]  ²⁵ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ²⁶ tn Or “and know,” “and recognize.”

[12:17]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ²⁸ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ²⁹ tn Or “who obey.”

[12:17]  ³⁰ tn Grk “and having.”

[12:17]  ³¹ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ³² tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ³³ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ³⁴ tn Or “sandy beach” (L&N 1.64).

[12:17]  ³⁵ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[19:10]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ³⁷ tn 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]  ³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ³⁹ tn 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]  ⁴⁰ tn 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]  ⁴¹ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁴² tn 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]  ⁴³ tn 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.”