Revelation 10:3

10:3 Then ¹  he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices.

Revelation 19:7

19:7 Let us rejoice ²  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

Revelation 2:2

2:2 ‘I know your works as well as your ³  labor and steadfast endurance, and that you cannot tolerate ⁴  evil. You have even put to the test ⁵  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Revelation 2:9

2:9 ‘I know the distress you are suffering ⁶  and your poverty (but you are rich). I also know ⁷  the slander against you ⁸  by those who call themselves Jews and really are not, but are a synagogue ⁹  of Satan.

Revelation 2:20

2:20 But I have this against you: You tolerate that ¹⁰  woman ¹¹  Jezebel, ¹²  who calls herself a prophetess, and by her teaching deceives ¹³  my servants ¹⁴  to commit sexual immorality and to eat food sacrificed to idols. ¹⁵ 

Revelation 6:15

6:15 Then ¹⁶  the kings of the earth, the ¹⁷  very important people, the generals, ¹⁸  the rich, the powerful, and everyone, slave ¹⁹  and free, hid themselves in the caves and among the rocks of the mountains.

Revelation 10:7

10:7 But in the days ²⁰  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ²¹  just as he has ²²  proclaimed to his servants ²³  the prophets.”

Revelation 3:9

3:9 Listen! ²⁴  I am going to make those people from the synagogue ²⁵  of Satan – who say they are Jews yet ²⁶  are not, but are lying – Look, I will make ²⁷  them come and bow down ²⁸  at your feet and acknowledge ²⁹  that I have loved you.

[10:3]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[19:7]  ² tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[2:2]  ³ 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]  ⁴ 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]  ⁵ 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.

[2:9]  ⁴ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ⁵ 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]  ⁶ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁷ 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).

[2:20]  ⁵ tn The Greek article has been translated here with demonstrative force.

[2:20]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn See the note on the word “servants” in 1:1.

[2:20]  ¹⁰ 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.

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

[6:15]  ⁷ 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]  ⁸ 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]  ⁹ tn See the note on the word “servants” in 1:1.

[10:7]  ⁷ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ⁸ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ⁹ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ¹⁰ tn See the note on the word “servants” in 1:1.

[3:9]  ⁸ tn Grk “behold” (L&N 91.13).

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

[3:9]  ¹⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹¹ 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]  ¹² tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹³ tn Or “and know,” “and recognize.”