Revelation 1:1

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,

Revelation 1:16

1:16 He held ⁶  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ⁷  face shone like the sun shining at full strength.

Revelation 2:28

2:28 just as I have received the right to rule ⁸  from my Father – and I will give him the morning star. ⁹ 

Revelation 9:19

9:19 For the power ¹⁰  of the horses resides ¹¹  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Revelation 11:7

11:7 When ¹²  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ¹³  them and kill them.

Revelation 12:11

12:11 But ¹⁴  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ¹⁵  so much that they were afraid to die.

Revelation 14:9

14:9 A ¹⁶  third angel ¹⁷  followed the first two, ¹⁸  declaring ¹⁹  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Revelation 18:6

18:6 Repay her the same way she repaid others; ²⁰  pay her back double ²¹  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

Revelation 19:2

19:2 because his judgments are true and just. ²² 

For he has judged ²³  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ²⁴  poured out by her own hands!” ²⁵ 

[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.

[1:16]  ⁶ 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]  ⁷ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[2:28]  ¹¹ 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]  ¹² 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.”

[9:19]  ¹⁶ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ¹⁷ tn Grk “is.”

[11:7]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ²² tn Or “be victorious over”; traditionally, “overcome.”

[12:11]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ²⁷ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[14:9]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ³² tn Grk “And another angel, a third.”

[14:9]  ³³ tn Grk “followed them.”

[14:9]  ³⁴ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[18:6]  ³⁶ tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ³⁷ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[19:2]  ⁴¹ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁴² tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ⁴³ tn See the note on the word “servants” in 1:1.

[19:2]  ⁴⁴ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).