Wahyu 13:3

13:3 One of the beast’s ¹  heads appeared to have been killed, ²  but the lethal wound had been healed. ³  And the whole world followed ⁴  the beast in amazement;

Wahyu 19:14

19:14 The ⁵  armies that are in heaven, dressed in white, clean, fine linen, ⁶  were following him on white horses.

Wahyu 14:9

14:9 A ⁷  third angel ⁸  followed the first two, ⁹  declaring ¹⁰  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Wahyu 14:8

14:8 A ¹¹  second ¹²  angel ¹³  followed the first, ¹⁴  declaring: ¹⁵  “Fallen, fallen is Babylon the great city! ¹⁶  She made all the nations ¹⁷  drink of the wine of her immoral passion.” ¹⁸ 

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ¹⁹  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Wahyu 14:13

14:13 Then ²⁰  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, ²¹  because their deeds will follow them.” ²² 

Wahyu 6:8

6:8 So ²³  I looked ²⁴  and here came ²⁵  a pale green ²⁶  horse! The ²⁷  name of the one who rode it ²⁸  was Death, and Hades followed right behind. ²⁹  They ³⁰  were given authority over a fourth of the earth, to kill its population with the sword, ³¹  famine, and disease, ³²  and by the wild animals of the earth.

Wahyu 2:24

2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ³³  (who have not learned the so-called “deep secrets ³⁴  of Satan”), to you I say: I do not put any additional burden on you.

Wahyu 11:1

The Fate of the Two Witnesses

11:1 Then ³⁵  a measuring rod ³⁶  like a staff was given to me, and I was told, ³⁷  “Get up and measure the temple of God, and the altar, and the ones who worship there.

Wahyu 18:4

18:4 Then ³⁸  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

Wahyu 2:15

2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. ³⁹ 

Wahyu 2:6

2:6 But you do have this going for you: ⁴⁰  You hate what the Nicolaitans ⁴¹  practice ⁴²  – practices I also hate.

Wahyu 22:18

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ⁴³  in this book.

Wahyu 3:18

3:18 take my advice ⁴⁴  and buy gold from me refined by fire so you can become rich! Buy from me ⁴⁵  white clothing so you can be clothed and your shameful nakedness ⁴⁶  will not be exposed, and buy eye salve ⁴⁷  to put on your eyes so you can see!

Wahyu 12:15

12:15 Then ⁴⁸  the serpent spouted water like a river out of his mouth after the woman in an attempt to ⁴⁹  sweep her away by a flood,

Wahyu 2:25

2:25 However, hold on to what you have until I come.

Wahyu 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ⁵⁰  the Lamb are the called, chosen, and faithful.”

Wahyu 2:23

2:23 Furthermore, I will strike her followers ⁵¹  with a deadly disease, ⁵²  and then all the churches will know that I am the one who searches minds and hearts. I will repay ⁵³  each one of you ⁵⁴  what your deeds deserve. ⁵⁵ 

Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ⁵⁶  who instructed Balak to put a stumbling block ⁵⁷  before the people ⁵⁸  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ⁵⁹ 

Wahyu 2:22

2:22 Look! I am throwing her onto a bed of violent illness, ⁶⁰  and those who commit adultery with her into terrible suffering, ⁶¹  unless they repent of her deeds.

Wahyu 18:6

18:6 Repay her the same way she repaid others; ⁶²  pay her back double ⁶³  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

Wahyu 18:9

18:9 Then ⁶⁴  the kings of the earth who committed immoral acts with her and lived in sensual luxury ⁶⁵  with her will weep and wail for her when they see the smoke from the fire that burns her up. ⁶⁶ 

Wahyu 19:17

19:17 Then ⁶⁷  I saw one angel standing in ⁶⁸  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁶⁹ 

“Come, gather around for the great banquet ⁷⁰  of God,

Wahyu 1:9

1:9 I, John, your brother and the one who shares ⁷¹  with you in the persecution, kingdom, and endurance that ⁷²  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁷³ 

Wahyu 1:11

1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ⁷⁴  Smyrna, ⁷⁵  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

Wahyu 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ⁷⁶  write the following: ⁷⁷ 

“This is the solemn pronouncement of ⁷⁸  the one who has a firm grasp on ⁷⁹  the seven stars in his right hand ⁸⁰  – the one who walks among the seven golden ⁸¹  lampstands:

Wahyu 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ⁸²  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

Wahyu 17:1

The Great Prostitute and the Beast

17:1 Then ⁸³  one of the seven angels who had the seven bowls came and spoke to me. ⁸⁴  “Come,” he said, “I will show you the condemnation and punishment ⁸⁵  of the great prostitute who sits on many waters,

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ⁸⁶  in the first resurrection. The second death has no power over them, ⁸⁷  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Wahyu 21:9

The New Jerusalem Descends

21:9 Then ⁸⁸  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ⁸⁹  saying, “Come, I will show you the bride, the wife of the Lamb!”

Wahyu 2:13

2:13 ‘I know ⁹⁰  where you live – where Satan’s throne is. Yet ⁹¹  you continue to cling ⁹²  to my name and you have not denied your ⁹³  faith in me, ⁹⁴  even in the days of Antipas, my faithful witness, ⁹⁵  who was killed in your city ⁹⁶  where Satan lives.

[13:3]  ¹ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ² tn Grk “killed to death,” an expression emphatic in its redundancy. 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. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ³ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ⁴ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[19:14]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ⁶ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

[14:9]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ⁸ tn Grk “And another angel, a third.”

[14:9]  ⁹ tn Grk “followed them.”

[14:9]  ¹⁰ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ¹² tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ¹³ tn Grk “And another angel, a second.”

[14:8]  ¹⁴ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ¹⁵ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ¹⁶ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ¹⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ¹⁸ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[14:4]  ¹⁹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:13]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²¹ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²² tn Grk “their deeds will follow with them.”

[6:8]  ²³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ²⁴ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  ²⁵ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ²⁶ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ²⁸ tn Grk “the one sitting on it.”

[6:8]  ²⁹ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ³² tn Grk “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).

[2:24]  ³³ sn That is, the teaching of Jezebel (v. 20).

[2:24]  ³⁴ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[11:1]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ³⁶ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ³⁷ tn Grk “saying.”

[18:4]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[2:15]  ³⁹ 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.

[2:6]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

[22:18]  ⁴³ tn Grk “written.”

[3:18]  ⁴⁴ tn Grk “I counsel you to buy.”

[3:18]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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).

[12:15]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ⁴⁹ tn Grk “so that he might make her swept away.”

[17:14]  ⁵⁰ tn See BDAG 636 s.v. μετά A.2.a.α.

[2:23]  ⁵¹ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ⁵² 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]  ⁵³ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁵⁴ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁵⁵ tn Grk “each one of you according to your works.”

[2:14]  ⁵⁶ sn See Num 22-24; 31:16.

[2:14]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ⁶¹ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[18:6]  ⁶² tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ⁶³ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:9]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ⁶⁵ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:9]  ⁶⁶ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[19:17]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁶⁸ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁶⁹ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ⁷⁰ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[1:9]  ⁷¹ 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]  ⁷² 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]  ⁷³ tn The phrase “about Jesus” has been translated as an objective genitive.

[1:11]  ⁷⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ⁷⁵ 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.

[2:1]  ⁷⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ sn On seven stars in his right hand see 1:16.

[2:1]  ⁸¹ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[14:3]  ⁸² tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

[17:1]  ⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁸⁴ 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]  ⁸⁵ 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.”

[20:6]  ⁸⁶ tn Grk “who has a share.”

[20:6]  ⁸⁷ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[21:9]  ⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ⁸⁹ 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.” See also v. 15.

[2:13]  ⁹⁰ 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]  ⁹¹ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁹² tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁹³ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁹⁴ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁹⁵ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁹⁶ 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.