Revelation 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ¹  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ² 

Revelation 16:2

16:2 So ³  the first angel ⁴  went and poured out his bowl on the earth. Then ⁵  ugly and painful sores ⁶  appeared on the people ⁷  who had the mark of the beast and who worshiped his image.

Revelation 2:9-11

2:9 ‘I know the distress you are suffering ⁸  and your poverty (but you are rich). I also know ⁹  the slander against you ¹⁰  by those who call themselves Jews and really are not, but are a synagogue ¹¹  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 ¹²  into prison so you may be tested, ¹³  and you will experience suffering ¹⁴  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ¹⁵  2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ¹⁶  will in no way be harmed by the second death.’

Revelation 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ¹⁷  write the following: ¹⁸ 

“This is the solemn pronouncement of ¹⁹  the one who has a firm grasp on ²⁰  the seven stars in his right hand ²¹  – the one who walks among the seven golden ²²  lampstands:

Revelation 4:1-3

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ²³  a door standing open in heaven! ²⁴  And the first voice I had heard speaking to me ²⁵  like a trumpet ²⁶  said: “Come up here so that ²⁷  I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, ²⁸  and ²⁹  a throne was standing ³⁰  in heaven with someone seated on it! 4:3 And the one seated on it was like jasper ³¹  and carnelian ³²  in appearance, and a rainbow looking like it was made of emerald ³³  encircled the throne.

Revelation 4:2

4:2 Immediately I was in the Spirit, ³⁴  and ³⁵  a throne was standing ³⁶  in heaven with someone seated on it!

Revelation 3:1-6

To the Church in Sardis

3:1 “To ³⁷  the angel of the church in Sardis write the following: ³⁸ 

“This is the solemn pronouncement of ³⁹  the one who holds ⁴⁰  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ⁴¹  that you are alive, but ⁴²  in reality ⁴³  you are dead. 3:2 Wake up then, and strengthen what remains that was about ⁴⁴  to die, because I have not found your deeds complete ⁴⁵  in the sight ⁴⁶  of my God. 3:3 Therefore, remember what you received and heard, ⁴⁷  and obey it, ⁴⁸  and repent. If you do not wake up, I will come like a thief, and you will never ⁴⁹  know at what hour I will come against ⁵⁰  you. 3:4 But you have a few individuals ⁵¹  in Sardis who have not stained ⁵²  their clothes, and they will walk with me dressed ⁵³  in white, because they are worthy. 3:5 The one who conquers ⁵⁴  will be dressed like them ⁵⁵  in white clothing, ⁵⁶  and I will never ⁵⁷  erase ⁵⁸  his name from the book of life, but ⁵⁹  will declare ⁶⁰  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.’

Revelation 3:2

3:2 Wake up then, and strengthen what remains that was about ⁶¹  to die, because I have not found your deeds complete ⁶²  in the sight ⁶³  of my God.

Revelation 2:1-3

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ⁶⁴  write the following: ⁶⁵ 

“This is the solemn pronouncement of ⁶⁶  the one who has a firm grasp on ⁶⁷  the seven stars in his right hand ⁶⁸  – the one who walks among the seven golden ⁶⁹  lampstands: 2:2 ‘I know your works as well as your ⁷⁰  labor and steadfast endurance, and that you cannot tolerate ⁷¹  evil. You have even put to the test ⁷²  those who refer to themselves as apostles (but are not), and have discovered that they are false. 2:3 I am also aware ⁷³  that you have persisted steadfastly, ⁷⁴  endured much for the sake of my name, and have not grown weary.

Revelation 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ⁷⁵  write the following: ⁷⁶ 

“This is the solemn pronouncement of ⁷⁷  the one who has a firm grasp on ⁷⁸  the seven stars in his right hand ⁷⁹  – the one who walks among the seven golden ⁸⁰  lampstands:

Revelation 4:1-3

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ⁸¹  a door standing open in heaven! ⁸²  And the first voice I had heard speaking to me ⁸³  like a trumpet ⁸⁴  said: “Come up here so that ⁸⁵  I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, ⁸⁶  and ⁸⁷  a throne was standing ⁸⁸  in heaven with someone seated on it! 4:3 And the one seated on it was like jasper ⁸⁹  and carnelian ⁹⁰  in appearance, and a rainbow looking like it was made of emerald ⁹¹  encircled the throne.

[16:14]  ¹ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ² 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.”

[16:2]  ³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ⁴ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ⁶ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ⁷ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[2:9]  ⁸ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ⁹ 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]  ¹⁰ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ¹¹ 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]  ¹² tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ¹³ tn Or “tempted.”

[2:10]  ¹⁴ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ¹⁵ 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]  ¹⁶ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:1]  ¹⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn On seven stars in his right hand see 1:16.

[2:1]  ²² tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[4:1]  ²³ 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]  ²⁴ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ²⁵ 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]  ²⁶ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ²⁷ 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]  ²⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[4:2]  ²⁹ 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]  ³⁰ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[4:3]  ³¹ tn Grk “jasper stone.”

[4:3]  ³² sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

[4:3]  ³³ tn Or “a rainbow emerald-like in appearance.”

[4:2]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[3:1]  ³⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ³⁸ 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]  ³⁹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  ⁴⁰ tn Grk “who has” (cf. 1:16).

[3:1]  ⁴¹ tn Grk “a name.”

[3:1]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ⁴³ 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]  ⁴⁴ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ⁴⁵ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ⁴⁹ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ⁵⁰ tn Or “come on.”

[3:4]  ⁵¹ 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]  ⁵² tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ⁵³ tn The word “dressed” is not in the Greek text, but is implied.

[3:5]  ⁵⁴ tn Or “who overcomes.”

[3:5]  ⁵⁵ tn Grk “thus.”

[3:5]  ⁵⁶ tn Or “white robes.”

[3:5]  ⁵⁷ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁵⁸ tn Or “will never wipe out.”

[3:5]  ⁵⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ⁶⁰ tn Grk “will confess.”

[3:2]  ⁶¹ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ⁶² tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ⁶³ 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.”

[2:1]  ⁶⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ sn On seven stars in his right hand see 1:16.

[2:1]  ⁶⁹ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[2:2]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

[2:1]  ⁷⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ sn On seven stars in his right hand see 1:16.

[2:1]  ⁸⁰ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[4:1]  ⁸¹ 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]  ⁸² tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ⁸³ 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]  ⁸⁴ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[4:3]  ⁸⁹ tn Grk “jasper stone.”

[4:3]  ⁹⁰ sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

[4:3]  ⁹¹ tn Or “a rainbow emerald-like in appearance.”