2:18 “To 7 the angel of the church in Thyatira write the following: 8
“This is the solemn pronouncement of 9 the Son of God, the one who has eyes like a fiery flame 10 and whose feet are like polished bronze: 11
3:7 “To 12 the angel of the church in Philadelphia write the following: 13
“This is the solemn pronouncement of 14 the Holy One, the True One, who holds the key of David, who opens doors 15 no one can shut, and shuts doors 16 no one can open:
6:5 Then 26 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 27 I looked, 28 and here came 29 a black horse! The 30 one who rode it 31 had a balance scale 32 in his hand.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 36 woe to the earth and the sea
because the devil has come down to you!
He 37 is filled with terrible anger,
for he knows that he only has a little time!”
14:14 Then 45 I looked, and a white cloud appeared, 46 and seated on the cloud was one like a son of man! 47 He had 48 a golden crown on his head and a sharp sickle in his hand.
1 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.”
2 tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
3 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.
4 tn Or “grant.”
5 tn Or “stands.”
6 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
5 tn Here καί (kai) has not been translated due to differences between Greek and English style.
6 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
7 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
8 tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.
9 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.
7 tn Here καί (kai) has not been translated due to differences between Greek and English style.
8 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
9 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
10 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.
11 tn See the note on the word “door” earlier in this verse.
9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
10 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.
11 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
12 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 come through the
13 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
15 tn Grk “the one sitting on it.”
16 sn See the note on the word crown in Rev 3:11.
17 tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
14 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
15 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
16 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
18 tn Grk “the one sitting on it.”
19 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
15 tn Grk “and 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.”
17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
18 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
19 tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).
20 tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.
21 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
22 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
23 tn Grk “except the one who had.”
24 tn Grk “his name or the number of his name.”
23 tn Grk “Here is wisdom.”
24 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”
25 tc A few
25 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
26 tn Grk “and behold, a white cloud.”
27 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).
28 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
27 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
28 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).
29 tn Or “desert.”
30 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.