Revelation 1:1--7:17

The Prologue

1:1 The revelation of Jesus Christ, ¹  which God gave him to show his servants ²  what must happen very soon. ³  He made it clear ⁴  by sending his angel to his servant ⁵  John, 1:2 who then ⁶  testified to everything that he saw concerning the word of God and the testimony about ⁷  Jesus Christ. 1:3 Blessed is the one who reads the words of this ⁸  prophecy aloud, ⁹  and blessed are ¹⁰  those who hear and obey ¹¹  the things written in it, because the time is near! ¹² 

1:4 From John, ¹³  to the seven churches that are in the province of Asia: ¹⁴  Grace and peace to you ¹⁵  from “he who is,” ¹⁶  and who was, and who is still to come, ¹⁷  and from the seven spirits who are before his throne, 1:5 and from Jesus Christ – the faithful ¹⁸  witness, ¹⁹  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 ²⁰  from our sins at the cost of ²¹  his own blood 1:6 and has appointed ²²  us as a kingdom, ²³  as priests ²⁴  serving his God and Father – to him be the glory and the power for ever and ever! ²⁵  Amen.

1:7 (Look! He is returning with the clouds, ²⁶ 

and every eye will see him,

even ²⁷  those who pierced him, ²⁸ 

and all the tribes ²⁹  on the earth will mourn because ³⁰  of him.

This will certainly come to pass! ³¹  Amen.) ³² 

1:8 “I am the Alpha and the Omega,” ³³  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ³⁴ 

1:9 I, John, your brother and the one who shares ³⁵  with you in the persecution, kingdom, and endurance that ³⁶  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ³⁷  1:10 I was in the Spirit ³⁸  on the Lord’s Day ³⁹  when ⁴⁰  I heard behind me a loud voice like a trumpet, 1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ⁴¹  Smyrna, ⁴²  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

1:12 I ⁴³  turned to see whose voice was speaking to me, ⁴⁴  and when I did so, ⁴⁵  I saw seven golden lampstands, 1:13 and in the midst of the lampstands was one like a son of man. ⁴⁶  He was dressed in a robe extending down to his feet and he wore a wide golden belt ⁴⁷  around his chest. 1:14 His ⁴⁸  head and hair were as white as wool, even as white as snow, ⁴⁹  and his eyes were like a fiery ⁵⁰  flame. 1:15 His feet were like polished bronze ⁵¹  refined ⁵²  in a furnace, and his voice was like the roar ⁵³  of many waters. 1:16 He held ⁵⁴  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ⁵⁵  face shone like the sun shining at full strength. 1:17 When ⁵⁶  I saw him I fell down at his feet as though I were dead, but ⁵⁷  he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 1:18 and the one who lives! I ⁵⁸  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ⁵⁹  1:19 Therefore write what you saw, what is, and what will be after these things. ⁶⁰  1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ⁶¹  The seven stars are the angels ⁶²  of the seven churches and the seven lampstands are the seven churches.

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ⁶³  write the following: ⁶⁴ 

“This is the solemn pronouncement of ⁶⁵  the one who has a firm grasp on ⁶⁶  the seven stars in his right hand ⁶⁷  – the one who walks among the seven golden ⁶⁸  lampstands: 2:2 ‘I know your works as well as your ⁶⁹  labor and steadfast endurance, and that you cannot tolerate ⁷⁰  evil. You have even put to the test ⁷¹  those who refer to themselves as apostles (but are not), and have discovered that they are false. 2:3 I am also aware ⁷²  that you have persisted steadfastly, ⁷³  endured much for the sake of my name, and have not grown weary. 2:4 But I have this against you: You have departed ⁷⁴  from your first love! 2:5 Therefore, remember from what high state ⁷⁵  you have fallen and repent! Do ⁷⁶  the deeds you did at the first; ⁷⁷  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ⁷⁸  2:6 But you do have this going for you: ⁷⁹  You hate what the Nicolaitans ⁸⁰  practice ⁸¹  – practices I also hate. 2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁸²  I will permit ⁸³  him to eat from the tree of life that is ⁸⁴  in the paradise of God.’ ⁸⁵ 

To the Church in Smyrna

2:8 “To ⁸⁶  the angel of the church in Smyrna write the following: ⁸⁷ 

“This is the solemn pronouncement of ⁸⁸  the one who is the first and the last, the one who was dead, but ⁸⁹  came to life: 2:9 ‘I know the distress you are suffering ⁹⁰  and your poverty (but you are rich). I also know ⁹¹  the slander against you ⁹²  by those who call themselves Jews and really are not, but are a synagogue ⁹³  of Satan. 2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁹⁴  into prison so you may be tested, ⁹⁵  and you will experience suffering ⁹⁶  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁹⁷  2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁹⁸  will in no way be harmed by the second death.’

To the Church in Pergamum

2:12 “To ⁹⁹  the angel of the church in Pergamum write the following: ¹⁰⁰ 

“This is the solemn pronouncement of ¹⁰¹  the one who has the sharp double-edged sword: ¹⁰²  2:13 ‘I know ¹⁰³  where you live – where Satan’s throne is. Yet ¹⁰⁴  you continue to cling ¹⁰⁵  to my name and you have not denied your ¹⁰⁶  faith in me, ¹⁰⁷  even in the days of Antipas, my faithful witness, ¹⁰⁸  who was killed in your city ¹⁰⁹  where Satan lives. 2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ¹¹⁰  who instructed Balak to put a stumbling block ¹¹¹  before the people ¹¹²  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ¹¹³  2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. ¹¹⁴  2:16 Therefore, ¹¹⁵  repent! If not, I will come against you quickly and make war against those people ¹¹⁶  with the sword of my mouth. 2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ¹¹⁷  I will give him some of the hidden manna, and I will give him a white ¹¹⁸  stone, ¹¹⁹  and on that stone will be written a new name that no one can understand ¹²⁰  except the one who receives it.’

To the Church in Thyatira

2:18 “To ¹²¹  the angel of the church in Thyatira write the following: ¹²² 

“This is the solemn pronouncement of ¹²³  the Son of God, the one who has eyes like a fiery flame ¹²⁴  and whose feet are like polished bronze: ¹²⁵  2:19 ‘I know your deeds: your love, faith, ¹²⁶  service, and steadfast endurance. ¹²⁷  In fact, ¹²⁸  your more recent deeds are greater than your earlier ones. 2:20 But I have this against you: You tolerate that ¹²⁹  woman ¹³⁰  Jezebel, ¹³¹  who calls herself a prophetess, and by her teaching deceives ¹³²  my servants ¹³³  to commit sexual immorality and to eat food sacrificed to idols. ¹³⁴  2:21 I ¹³⁵  have given her time to repent, but ¹³⁶  she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, ¹³⁷  and those who commit adultery with her into terrible suffering, ¹³⁸  unless they repent of her deeds. 2:23 Furthermore, I will strike her followers ¹³⁹  with a deadly disease, ¹⁴⁰  and then all the churches will know that I am the one who searches minds and hearts. I will repay ¹⁴¹  each one of you ¹⁴²  what your deeds deserve. ¹⁴³  2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ¹⁴⁴  (who have not learned the so-called “deep secrets ¹⁴⁵  of Satan”), to you I say: I do not put any additional burden on you. 2:25 However, hold on to what you have until I come. 2:26 And to the one who conquers ¹⁴⁶  and who continues in ¹⁴⁷  my deeds until the end, I will give him authority over the nations ¹⁴⁸  –

2:27 he ¹⁴⁹  will rule ¹⁵⁰  them with an iron rod ¹⁵¹ 

and like clay jars he will break them to pieces, ¹⁵² 

2:28 just as I have received the right to rule ¹⁵³  from my Father – and I will give him the morning star. ¹⁵⁴  2:29 The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Sardis

3:1 “To ¹⁵⁵  the angel of the church in Sardis write the following: ¹⁵⁶ 

“This is the solemn pronouncement of ¹⁵⁷  the one who holds ¹⁵⁸  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ¹⁵⁹  that you are alive, but ¹⁶⁰  in reality ¹⁶¹  you are dead. 3:2 Wake up then, and strengthen what remains that was about ¹⁶²  to die, because I have not found your deeds complete ¹⁶³  in the sight ¹⁶⁴  of my God. 3:3 Therefore, remember what you received and heard, ¹⁶⁵  and obey it, ¹⁶⁶  and repent. If you do not wake up, I will come like a thief, and you will never ¹⁶⁷  know at what hour I will come against ¹⁶⁸  you. 3:4 But you have a few individuals ¹⁶⁹  in Sardis who have not stained ¹⁷⁰  their clothes, and they will walk with me dressed ¹⁷¹  in white, because they are worthy. 3:5 The one who conquers ¹⁷²  will be dressed like them ¹⁷³  in white clothing, ¹⁷⁴  and I will never ¹⁷⁵  erase ¹⁷⁶  his name from the book of life, but ¹⁷⁷  will declare ¹⁷⁸  his name before my Father and before his angels. 3:6 The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Philadelphia

3:7 “To ¹⁷⁹  the angel of the church in Philadelphia write the following: ¹⁸⁰ 

“This is the solemn pronouncement of ¹⁸¹  the Holy One, the True One, who holds the key of David, who opens doors ¹⁸²  no one can shut, and shuts doors ¹⁸³  no one can open: 3:8 ‘I know your deeds. (Look! I have put ¹⁸⁴  in front of you an open door that no one can shut.) ¹⁸⁵  I know ¹⁸⁶  that you have little strength, ¹⁸⁷  but ¹⁸⁸  you have obeyed ¹⁸⁹  my word and have not denied my name. 3:9 Listen! ¹⁹⁰  I am going to make those people from the synagogue ¹⁹¹  of Satan – who say they are Jews yet ¹⁹²  are not, but are lying – Look, I will make ¹⁹³  them come and bow down ¹⁹⁴  at your feet and acknowledge ¹⁹⁵  that I have loved you. 3:10 Because you have kept ¹⁹⁶  my admonition ¹⁹⁷  to endure steadfastly, ¹⁹⁸  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 3:11 I am coming soon. Hold on to what you have so that no one can take away ¹⁹⁹  your crown. ²⁰⁰  3:12 The one who conquers ²⁰¹  I will make ²⁰²  a pillar in the temple of my God, and he will never depart from it. I ²⁰³  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ²⁰⁴  and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Laodicea

3:14 “To ²⁰⁵  the angel of the church in Laodicea write the following: ²⁰⁶ 

“This is the solemn pronouncement of ²⁰⁷  the Amen, the faithful and true witness, the originator ²⁰⁸  of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. ²⁰⁹  I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going ²¹⁰  to vomit ²¹¹  you out of my mouth! 3:17 Because you say, “I am rich and have acquired great wealth, ²¹²  and need nothing,” but ²¹³  do not realize that you are wretched, pitiful, ²¹⁴  poor, blind, and naked, 3:18 take my advice ²¹⁵  and buy gold from me refined by fire so you can become rich! Buy from me ²¹⁶  white clothing so you can be clothed and your shameful nakedness ²¹⁷  will not be exposed, and buy eye salve ²¹⁸  to put on your eyes so you can see! 3:19 All those ²¹⁹  I love, I rebuke and discipline. So be earnest and repent! 3:20 Listen! ²²⁰  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ²²¹  and share a meal with him, and he with me. 3:21 I will grant the one ²²²  who conquers ²²³  permission ²²⁴  to sit with me on my throne, just as I too conquered ²²⁵  and sat down with my Father on his throne. 3:22 The one who has an ear had better hear what the Spirit says to the churches.’”

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ²²⁶  a door standing open in heaven! ²²⁷  And the first voice I had heard speaking to me ²²⁸  like a trumpet ²²⁹  said: “Come up here so that ²³⁰  I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, ²³¹  and ²³²  a throne was standing ²³³  in heaven with someone seated on it! 4:3 And the one seated on it was like jasper ²³⁴  and carnelian ²³⁵  in appearance, and a rainbow looking like it was made of emerald ²³⁶  encircled the throne. 4:4 In ²³⁷  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ²³⁸  dressed in white clothing and had golden crowns ²³⁹  on their heads. 4:5 From ²⁴⁰  the throne came out flashes of lightning and roaring ²⁴¹  and crashes of thunder. Seven flaming torches, which are the seven spirits of God, ²⁴²  were burning in front of the throne 4:6 and in front of the throne was something like a sea of glass, like crystal. ²⁴³ 

In ²⁴⁴  the middle of the throne ²⁴⁵  and around the throne were four living creatures ²⁴⁶  full of eyes in front and in back. 4:7 The ²⁴⁷  first living creature was like a lion, the ²⁴⁸  second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying. 4:8 Each one of the four living creatures had six wings ²⁴⁹  and was full of eyes all around and inside. ²⁵⁰  They never rest day or night, saying: ²⁵¹ 

“Holy Holy Holy is the Lord God, the All-Powerful, ²⁵² 

Who was and who is, and who is still to come!”

4:9 And whenever the living creatures give glory, honor, ²⁵³  and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground ²⁵⁴  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ²⁵⁵  before his ²⁵⁶  throne, saying:

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ²⁵⁷ 

The Opening of the Scroll

5:1 Then ²⁵⁸  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ²⁵⁹  and sealed with seven seals. ²⁶⁰  5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But ²⁶¹  no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So ²⁶²  I began weeping bitterly ²⁶³  because no one was found who was worthy to open the scroll or to look into it. 5:5 Then ²⁶⁴  one of the elders said ²⁶⁵  to me, “Stop weeping! ²⁶⁶  Look, the Lion of the tribe of Judah, the root of David, has conquered; ²⁶⁷  thus he can open ²⁶⁸  the scroll and its seven seals.”

5:6 Then ²⁶⁹  I saw standing in the middle of the throne ²⁷⁰  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ²⁷¹  He had ²⁷²  seven horns and seven eyes, which ²⁷³  are the seven ²⁷⁴  spirits of God ²⁷⁵  sent out into all the earth. 5:7 Then ²⁷⁶  he came and took the scroll ²⁷⁷  from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ²⁷⁸  before the Lamb. Each ²⁷⁹  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ²⁸⁰  5:9 They were singing a new song: ²⁸¹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²⁸² 

and at the cost of your own blood ²⁸³  you have purchased ²⁸⁴  for God

persons ²⁸⁵  from every tribe, language, ²⁸⁶  people, and nation.

5:10 You have appointed ²⁸⁷  them ²⁸⁸  as a kingdom and priests ²⁸⁹  to serve ²⁹⁰  our God, and they will reign ²⁹¹  on the earth.”

5:11 Then ²⁹²  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ²⁹³  number was ten thousand times ten thousand ²⁹⁴  – thousands times thousands – 5:12 all of whom ²⁹⁵  were singing ²⁹⁶  in a loud voice:

“Worthy is the lamb who was killed ²⁹⁷ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ²⁹⁸  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ²⁹⁹ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ³⁰⁰  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ³⁰¹  and worshiped.

The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, ³⁰²  “Come!” ³⁰³  6:2 So ³⁰⁴  I looked, ³⁰⁵  and here came ³⁰⁶  a white horse! The ³⁰⁷  one who rode it ³⁰⁸  had a bow, and he was given a crown, ³⁰⁹  and as a conqueror ³¹⁰  he rode out to conquer.

6:3 Then ³¹¹  when the Lamb ³¹²  opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, ³¹³  came out, and the one who rode it ³¹⁴  was granted permission ³¹⁵  to take peace from the earth, so that people would butcher ³¹⁶  one another, and he was given a huge sword.

6:5 Then ³¹⁷  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ³¹⁸  I looked, ³¹⁹  and here came ³²⁰  a black horse! The ³²¹  one who rode it ³²²  had a balance scale ³²³  in his hand. 6:6 Then ³²⁴  I heard something like a voice from among the four living creatures saying, “A quart ³²⁵  of wheat will cost a day’s pay ³²⁶  and three quarts of barley will cost a day’s pay. But ³²⁷  do not damage the olive oil and the wine!”

6:7 Then ³²⁸  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So ³²⁹  I looked ³³⁰  and here came ³³¹  a pale green ³³²  horse! The ³³³  name of the one who rode it ³³⁴  was Death, and Hades followed right behind. ³³⁵  They ³³⁶  were given authority over a fourth of the earth, to kill its population with the sword, ³³⁷  famine, and disease, ³³⁸  and by the wild animals of the earth.

6:9 Now ³³⁹  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ³⁴⁰  because of the word of God and because of the testimony they had given. 6:10 They ³⁴¹  cried out with a loud voice, ³⁴²  “How long, ³⁴³  Sovereign Master, ³⁴⁴  holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each ³⁴⁵  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ³⁴⁶  of both their fellow servants ³⁴⁷  and their brothers who were going to be killed just as they had been.

6:12 Then ³⁴⁸  I looked when the Lamb opened the sixth seal, and a huge ³⁴⁹  earthquake took place; the sun became as black as sackcloth made of hair, ³⁵⁰  and the full moon became blood red; ³⁵¹  6:13 and the stars in the sky ³⁵²  fell to the earth like a fig tree dropping ³⁵³  its unripe figs ³⁵⁴  when shaken by a fierce ³⁵⁵  wind. 6:14 The sky ³⁵⁶  was split apart ³⁵⁷  like a scroll being rolled up, ³⁵⁸  and every mountain and island was moved from its place. 6:15 Then ³⁵⁹  the kings of the earth, the ³⁶⁰  very important people, the generals, ³⁶¹  the rich, the powerful, and everyone, slave ³⁶²  and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They ³⁶³  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ³⁶⁴  6:17 because the great day of their ³⁶⁵  wrath has come, and who is able to withstand it?” ³⁶⁶ 

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then ³⁶⁷  I saw another angel ascending from the east, ³⁶⁸  who had ³⁶⁹  the seal ³⁷⁰  of the living God. He ³⁷¹  shouted out with a loud voice to the four angels who had been given permission ³⁷²  to damage the earth and the sea: ³⁷³  7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants ³⁷⁴  of our God.” 7:4 Now ³⁷⁵  I heard the number of those who were marked with the seal, ³⁷⁶  one hundred and forty-four thousand, sealed from all ³⁷⁷  the tribes of the people of Israel: ³⁷⁸ 

7:5 From the tribe of Judah, twelve thousand were sealed,

from the tribe of Reuben, twelve thousand,

from the tribe of Gad, twelve thousand,

7:6 from the tribe of Asher, twelve thousand,

from the tribe of Naphtali, twelve thousand,

from the tribe of Manasseh, twelve thousand,

7:7 from the tribe of Simeon, twelve thousand,

from the tribe of Levi, twelve thousand,

from the tribe of Issachar, twelve thousand,

7:8 from the tribe of Zebulun, twelve thousand,

from the tribe of Joseph, twelve thousand,

from the tribe of Benjamin, twelve thousand were sealed.

7:9 After these things I looked, and here was ³⁷⁹  an enormous crowd that no one could count, made up of persons from every nation, tribe, ³⁸⁰  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ³⁸¹ 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ³⁸²  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ³⁸³  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

7:13 Then ³⁸⁴  one of the elders asked ³⁸⁵  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So ³⁸⁶  I said to him, “My lord, you know the answer.” ³⁸⁷  Then ³⁸⁸  he said to me, “These are the ones who have come out of the great tribulation. They ³⁸⁹  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ³⁹⁰  him day and night in his temple, and the one seated on the throne will shelter them. ³⁹¹  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ³⁹²  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ³⁹³ 

[1:1]  ¹ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ² tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ⁴ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ⁵ tn See the note on the word “servants” earlier in this verse.

[1:2]  ⁶ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ⁷ tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[1:3]  ⁸ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ⁹ tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

[1:3]  ¹⁰ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ¹¹ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ¹² sn The time refers to the time when the things prophesied would happen.

[1:4]  ¹³ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ¹⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ¹⁵ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ¹⁶ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ¹⁷ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

[1:5]  ¹⁸ 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]  ¹⁹ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ²⁰ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K 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]  ²¹ 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.

[1:6]  ²² tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ²³ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ²⁴ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ²⁵ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[1:7]  ²⁶ sn An allusion to Dan 7:13.

[1:7]  ²⁷ tn Here καί (kai) was translated as ascensive.

[1:7]  ²⁸ sn An allusion to Zech 12:10.

[1:7]  ²⁹ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ³⁰ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ³¹ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ³² sn These lines are placed in parentheses because they form an aside to the main argument.

[1:8]  ³³ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

[1:8]  ³⁴ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[1:9]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn The phrase “about Jesus” has been translated as an objective genitive.

[1:10]  ³⁸ 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).

[1:10]  ³⁹ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ⁴⁰ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[1:11]  ⁴¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ⁴² 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.

[1:12]  ⁴³ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

[1:12]  ⁴⁴ 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.”

[1:12]  ⁴⁵ tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

[1:13]  ⁴⁶ 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).

[1:13]  ⁴⁷ tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[1:14]  ⁴⁸ tn Here δέ (de) has not been translated.

[1:14]  ⁴⁹ tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.

[1:14]  ⁵⁰ tn The genitive noun πυρός (puros) has been translated as an attributive genitive.

[1:15]  ⁵¹ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), 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 2:18 is more on the lustrous quality of the metal.

[1:15]  ⁵² tn Or “that has been heated in a furnace until it glows.”

[1:15]  ⁵³ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

[1:16]  ⁵⁴ 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.”

[1:16]  ⁵⁵ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[1:17]  ⁵⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ⁵⁷ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[1:18]  ⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁵⁹ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:19]  ⁶⁰ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

[1:20]  ⁶¹ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ⁶² tn Or perhaps “the messengers.”

[2:1]  ⁶³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ sn On seven stars in his right hand see 1:16.

[2:1]  ⁶⁸ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[2:2]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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.

[2:3]  ⁷² 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 am also aware” to link this English sentence back to “I know” at the beginning of v. 2.

[2:3]  ⁷³ tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

[2:4]  ⁷⁴ tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.

[2:5]  ⁷⁵ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ⁷⁶ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ⁷⁷ tn Or “you did formerly.”

[2:5]  ⁷⁸ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[2:6]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

[2:7]  ⁸² 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.

[2:7]  ⁸³ tn Or “grant.”

[2:7]  ⁸⁴ tn Or “stands.”

[2:7]  ⁸⁵ 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 mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:8]  ⁸⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:8]  ⁸⁷ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:8]  ⁸⁸ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  ⁸⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[2:9]  ⁹⁰ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ⁹¹ 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]  ⁹² tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁹³ 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).

[2:10]  ⁹⁴ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁹⁵ tn Or “tempted.”

[2:10]  ⁹⁶ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁹⁷ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[2:11]  ⁹⁸ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:12]  ⁹⁹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:12]  ¹⁰⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:12]  ¹⁰¹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:12]  ¹⁰² sn On the sharp double-edged sword see 1:16.

[2:13]  ¹⁰³ 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]  ¹⁰⁴ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ¹⁰⁵ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ¹⁰⁶ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ¹⁰⁷ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ¹⁰⁸ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ¹⁰⁹ 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.

[2:14]  ¹¹⁰ sn See Num 22-24; 31:16.

[2:14]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ 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.”

[2:15]  ¹¹⁴ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

[2:16]  ¹¹⁵ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ¹¹⁶ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

[2:17]  ¹¹⁷ 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.

[2:17]  ¹¹⁸ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ¹¹⁹ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ¹²⁰ tn Or “know”; for the meaning “understand” see L&N 32.4.

[2:18]  ¹²¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:18]  ¹²² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:18]  ¹²³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:18]  ¹²⁴ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  ¹²⁵ 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.

[2:19]  ¹²⁶ 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]  ¹²⁷ tn Or “perseverance.”

[2:19]  ¹²⁸ 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.”

[2:20]  ¹²⁹ tn The Greek article has been translated here with demonstrative force.

[2:20]  ¹³⁰ 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]  ¹³¹ 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]  ¹³² 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]  ¹³³ tn See the note on the word “servants” in 1:1.

[2:20]  ¹³⁴ 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.

[2:21]  ¹³⁵ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ¹³⁶ tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

[2:22]  ¹³⁷ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ¹³⁸ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[2:23]  ¹³⁹ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ¹⁴⁰ 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]  ¹⁴¹ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ¹⁴² sn This pronoun and the following one are plural in the Greek text.

[2:23]  ¹⁴³ tn Grk “each one of you according to your works.”

[2:24]  ¹⁴⁴ sn That is, the teaching of Jezebel (v. 20).

[2:24]  ¹⁴⁵ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[2:26]  ¹⁴⁶ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ¹⁴⁷ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ¹⁴⁸ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[2:27]  ¹⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:27]  ¹⁵⁰ tn Grk “will shepherd.”

[2:27]  ¹⁵¹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[2:27]  ¹⁵² sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.

[2:28]  ¹⁵³ tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of δώσω (dwsw) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, ecein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).

[2:28]  ¹⁵⁴ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”

[3:1]  ¹⁵⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ¹⁵⁶ 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]  ¹⁵⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  ¹⁵⁸ tn Grk “who has” (cf. 1:16).

[3:1]  ¹⁵⁹ tn Grk “a name.”

[3:1]  ¹⁶⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ¹⁶¹ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[3:2]  ¹⁶² tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ¹⁶³ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ¹⁶⁴ tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”

[3:3]  ¹⁶⁵ 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]  ¹⁶⁶ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ¹⁶⁷ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ¹⁶⁸ tn Or “come on.”

[3:4]  ¹⁶⁹ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ¹⁷⁰ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ¹⁷¹ tn The word “dressed” is not in the Greek text, but is implied.

[3:5]  ¹⁷² tn Or “who overcomes.”

[3:5]  ¹⁷³ tn Grk “thus.”

[3:5]  ¹⁷⁴ tn Or “white robes.”

[3:5]  ¹⁷⁵ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ¹⁷⁶ tn Or “will never wipe out.”

[3:5]  ¹⁷⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ¹⁷⁸ tn Grk “will confess.”

[3:7]  ¹⁷⁹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ¹⁸⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ¹⁸¹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ¹⁸² 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.

[3:7]  ¹⁸³ tn See the note on the word “door” earlier in this verse.

[3:8]  ¹⁸⁴ tn Grk “I have given.”

[3:8]  ¹⁸⁵ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ¹⁸⁶ 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]  ¹⁸⁷ tn Or “little power.”

[3:8]  ¹⁸⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹⁸⁹ 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.

[3:9]  ¹⁹⁰ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁹¹ sn See the note on synagogue in 2:9.

[3:9]  ¹⁹² tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁹³ 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]  ¹⁹⁴ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁹⁵ tn Or “and know,” “and recognize.”

[3:10]  ¹⁹⁶ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ¹⁹⁷ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ¹⁹⁸ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[3:11]  ¹⁹⁹ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ²⁰⁰ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).

[3:12]  ²⁰¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ²⁰² tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ²⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ²⁰⁴ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

[3:14]  ²⁰⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ²⁰⁶ 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]  ²⁰⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  ²⁰⁸ 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.

[3:15]  ²⁰⁹ sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.

[3:16]  ²¹⁰ tn Or “I intend.”

[3:16]  ²¹¹ tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.

[3:17]  ²¹² tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ²¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ²¹⁴ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[3:18]  ²¹⁵ tn Grk “I counsel you to buy.”

[3:18]  ²¹⁶ 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]  ²¹⁷ 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]  ²¹⁸ 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).

[3:19]  ²¹⁹ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”

[3:20]  ²²⁰ tn Grk “Behold.”

[3:20]  ²²¹ tn Grk “come in to him.”

[3:21]  ²²² tn Grk “The one who conquers, to him I will grant.”

[3:21]  ²²³ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ²²⁴ tn Grk “I will give [grant] to him.”

[3:21]  ²²⁵ tn Or “have been victorious”; traditionally, “have overcome.”

[4:1]  ²²⁶ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:1]  ²²⁷ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ²²⁸ 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.”

[4:1]  ²²⁹ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ²³⁰ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[4:2]  ²³¹ 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).

[4:2]  ²³² tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:2]  ²³³ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[4:3]  ²³⁴ tn Grk “jasper stone.”

[4:3]  ²³⁵ sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

[4:3]  ²³⁶ tn Or “a rainbow emerald-like in appearance.”

[4:4]  ²³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ²³⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

[4:4]  ²³⁹ sn See the note on the word crown in Rev 3:11.

[4:5]  ²⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:5]  ²⁴¹ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[4:5]  ²⁴² sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.

[4:6]  ²⁴³ tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.

[4:6]  ²⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:6]  ²⁴⁵ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[4:6]  ²⁴⁶ tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”

[4:7]  ²⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:7]  ²⁴⁸ 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.

[4:8]  ²⁴⁹ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ²⁵⁰ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ²⁵¹ tn Or “They never stop saying day and night.”

[4:8]  ²⁵² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[4:9]  ²⁵³ tn Here 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.

[4:10]  ²⁵⁴ tn Grk “the twenty-four elders fall down.” 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.”

[4:10]  ²⁵⁵ sn See the note on the word crown in Rev 3:11.

[4:10]  ²⁵⁶ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ²⁵⁷ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[5:1]  ²⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ²⁵⁹ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ²⁶⁰ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[5:3]  ²⁶¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:4]  ²⁶² tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

[5:4]  ²⁶³ tn Grk “much.”

[5:5]  ²⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ²⁶⁵ tn Grk “says” (a historical present).

[5:5]  ²⁶⁶ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ²⁶⁷ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ²⁶⁸ tn The infinitive has been translated as an infinitive of result here.

[5:6]  ²⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ²⁷⁰ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ²⁷¹ tn Or “slaughtered”; traditionally, “slain.” 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. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ²⁷² tn Grk “killed, 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.”

[5:6]  ²⁷³ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ²⁷⁴ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ²⁷⁵ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:7]  ²⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:7]  ²⁷⁷ tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:8]  ²⁷⁸ tn Grk “fell down.” 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.”

[5:8]  ²⁷⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ²⁸⁰ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ²⁸¹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁸² tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁸³ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ²⁸⁴ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ²⁸⁵ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ²⁸⁶ tn Grk “and language,” but 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.

[5:10]  ²⁸⁷ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ²⁸⁸ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ²⁸⁹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ²⁹⁰ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ²⁹¹ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[5:11]  ²⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ²⁹³ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ²⁹⁴ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ²⁹⁵ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ²⁹⁶ tn Grk “saying.”

[5:12]  ²⁹⁷ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ²⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ²⁹⁹ tn Grk “saying.”

[5:13]  ³⁰⁰ tn Or “dominion.”

[5:14]  ³⁰¹ tn Grk “fell down.” 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.”

[6:1]  ³⁰² tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ³⁰³ tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

[6:2]  ³⁰⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ³⁰⁵ 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 mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  ³⁰⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ³⁰⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ³⁰⁸ tn Grk “the one sitting on it.”

[6:2]  ³⁰⁹ sn See the note on the word crown in Rev 3:11.

[6:2]  ³¹⁰ 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.”

[6:3]  ³¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ³¹² tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

[6:4]  ³¹³ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[6:4]  ³¹⁴ tn Grk “the one sitting on it.”

[6:4]  ³¹⁵ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

[6:4]  ³¹⁶ tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”

[6:5]  ³¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ³¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ³¹⁹ 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.

[6:5]  ³²⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ³²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ³²² tn Grk “the one sitting on it.”

[6:5]  ³²³ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[6:6]  ³²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ³²⁵ tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”

[6:6]  ³²⁶ tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”

[6:6]  ³²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:7]  ³²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:8]  ³²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ³³⁰ 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]  ³³¹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ³³² 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]  ³³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ³³⁴ tn Grk “the one sitting on it.”

[6:8]  ³³⁵ 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]  ³³⁶ 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]  ³³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ³³⁸ 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).

[6:9]  ³³⁹ 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]  ³⁴⁰ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  ³⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ³⁴² tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ³⁴³ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ³⁴⁴ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[6:11]  ³⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ³⁴⁶ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ³⁴⁷ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[6:12]  ³⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  ³⁴⁹ tn Or “powerful”; Grk “a great.”

[6:12]  ³⁵⁰ tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  ³⁵¹ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

[6:13]  ³⁵² tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

[6:13]  ³⁵³ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ³⁵⁴ tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

[6:13]  ³⁵⁵ tn Grk “great wind.”

[6:14]  ³⁵⁶ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ³⁵⁷ tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.

[6:14]  ³⁵⁸ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

[6:15]  ³⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ³⁶⁰ tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:15]  ³⁶¹ tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[6:15]  ³⁶² tn See the note on the word “servants” in 1:1.

[6:16]  ³⁶³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[6:16]  ³⁶⁴ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[6:17]  ³⁶⁵ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ³⁶⁶ tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

[7:2]  ³⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ³⁶⁸ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ³⁶⁹ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ³⁷⁰ tn Or “signet” (L&N 6.54).

[7:2]  ³⁷¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:2]  ³⁷² tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ³⁷³ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[7:3]  ³⁷⁴ tn See the note on the word “servants” in 1:1.

[7:4]  ³⁷⁵ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ³⁷⁶ tn Grk “who were sealed.”

[7:4]  ³⁷⁷ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ³⁷⁸ tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

[7:9]  ³⁷⁹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ³⁸⁰ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  ³⁸¹ tn The dative here has been translated as a dative of possession.

[7:11]  ³⁸² tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ³⁸³ tn Grk “they fell down on their faces.” 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.”

[7:13]  ³⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ³⁸⁵ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  ³⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ³⁸⁷ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ³⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ³⁸⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ³⁹⁰ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ³⁹¹ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ³⁹² tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ³⁹³ sn An allusion to Isa 25:8.