Wahyu 14:12
Konteks14:12 This requires 1 the steadfast endurance 2 of the saints – those who obey 3 God’s commandments and hold to 4 their faith in Jesus. 5
Wahyu 2:13
Konteks2:13 ‘I know 6 where you live – where Satan’s throne is. Yet 7 you continue to cling 8 to my name and you have not denied your 9 faith in me, 10 even in the days of Antipas, my faithful witness, 11 who was killed in your city 12 where Satan lives.
Wahyu 21:8
Konteks21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 13 idol worshipers, 14 and all those who lie, their place 15 will be in the lake that burns with fire and sulfur. 16 That 17 is the second death.”
Wahyu 2:19
Konteks2:19 ‘I know your deeds: your love, faith, 18 service, and steadfast endurance. 19 In fact, 20 your more recent deeds are greater than your earlier ones.
Wahyu 21:5
Konteks21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 21 he said to me, “Write it down, 22 because these words are reliable 23 and true.”
Wahyu 13:10
Konteks13:10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, 24
then by the sword he must be killed.
This 25 requires steadfast endurance 26 and faith from the saints.
Wahyu 22:6
Konteks22:6 Then 27 the angel 28 said to me, “These words are reliable 29 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 30 what must happen soon.”
Wahyu 3:14
Konteks3:14 “To 31 the angel of the church in Laodicea write the following: 32
“This is the solemn pronouncement of 33 the Amen, the faithful and true witness, the originator 34 of God’s creation:
Wahyu 6:9
Konteks6:9 Now 35 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 36 because of the word of God and because of the testimony they had given.
Wahyu 19:11
Konteks19:11 Then 37 I saw heaven opened and here came 38 a white horse! The 39 one riding it was called “Faithful” and “True,” and with justice 40 he judges and goes to war.
Wahyu 1:5
Konteks1:5 and from Jesus Christ – the faithful 41 witness, 42 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 43 from our sins at the cost of 44 his own blood
Wahyu 3:3
Konteks3:3 Therefore, remember what you received and heard, 45 and obey it, 46 and repent. If you do not wake up, I will come like a thief, and you will never 47 know at what hour I will come against 48 you.
Wahyu 17:14
Konteks17:14 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 49 the Lamb are the called, chosen, and faithful.”
[14:12] 2 tn Or “the perseverance.”
[14:12] 4 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 5 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
[2:13] 6 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] 7 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
[2:13] 8 tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.
[2:13] 9 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
[2:13] 10 tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.
[2:13] 11 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
[2:13] 12 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.
[21:8] 13 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[21:8] 15 tn Grk “their share.”
[21:8] 16 tn Traditionally, “brimstone.”
[21:8] 17 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
[2:19] 18 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] 19 tn Or “perseverance.”
[2:19] 20 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.”
[21:5] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 22 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[13:10] 24 tc Many
[13:10] 25 tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
[13:10] 26 tn Or “perseverance.”
[22:6] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:6] 28 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
[22:6] 30 tn See the note on the word “servants” in 1:1.
[3:14] 31 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:14] 32 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] 33 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] 34 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.
[6:9] 35 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
[6:9] 36 tn Or “murdered.” See the note on the word “butcher” in 6:4.
[19:11] 37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 38 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 39 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.
[19:11] 40 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
[1:5] 41 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] 42 sn The Greek term translated witness can mean both “witness” and “martyr.”
[1:5] 43 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] 44 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.
[3:3] 45 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] 46 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
[3:3] 47 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).