Wahyu 1:9

1:9 I, John, your brother and the one who shares ¹  with you in the persecution, kingdom, and endurance that ²  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ³ 

Wahyu 2:2

2:2 ‘I know your works as well as your ⁴  labor and steadfast endurance, and that you cannot tolerate ⁵  evil. You have even put to the test ⁶  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ⁷  who instructed Balak to put a stumbling block ⁸  before the people ⁹  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ¹⁰ 

Wahyu 2:22

2:22 Look! I am throwing her onto a bed of violent illness, ¹¹  and those who commit adultery with her into terrible suffering, ¹²  unless they repent of her deeds.

Wahyu 3:1

To the Church in Sardis

3:1 “To ¹³  the angel of the church in Sardis write the following: ¹⁴ 

“This is the solemn pronouncement of ¹⁵  the one who holds ¹⁶  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ¹⁷  that you are alive, but ¹⁸  in reality ¹⁹  you are dead.

Wahyu 3:8

3:8 ‘I know your deeds. (Look! I have put ²⁰  in front of you an open door that no one can shut.) ²¹  I know ²²  that you have little strength, ²³  but ²⁴  you have obeyed ²⁵  my word and have not denied my name.

Wahyu 17:1

The Great Prostitute and the Beast

17:1 Then ²⁶  one of the seven angels who had the seven bowls came and spoke to me. ²⁷  “Come,” he said, “I will show you the condemnation and punishment ²⁸  of the great prostitute who sits on many waters,

[1:9]  ¹ 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]  ² 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]  ³ tn The phrase “about Jesus” has been translated as an objective genitive.

[2:2]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[2:14]  ⁷ sn See Num 22-24; 31:16.

[2:14]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.”

[2:22]  ¹¹ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ¹² tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[3:1]  ¹³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “who has” (cf. 1:16).

[3:1]  ¹⁷ tn Grk “a name.”

[3:1]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ¹⁹ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[3:8]  ²⁰ tn Grk “I have given.”

[3:8]  ²¹ 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]  ²² 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]  ²³ tn Or “little power.”

[3:8]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ²⁵ 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.

[17:1]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ²⁷ 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.”

[17:1]  ²⁸ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”