Discovery BoxRevelation 1:1--5:14
Context1:1 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.
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
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.’
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.’
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.’
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.’
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.’
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.’”
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
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.
[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
[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 (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.
[1:5] 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 Ì18 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 ÏA 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] 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
[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] 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 ÏA or the Latin
[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 ÏK pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important
[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] 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).
[3:4] 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] 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] 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] 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
[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.
[5:5] 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; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA 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
[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 vgcl 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 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA 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] 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.
[5:14] 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.”
