Revelation 2:2

2:2 ‘I know your works as well as your ¹  labor and steadfast endurance, and that you cannot tolerate ²  evil. You have even put to the test ³  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 ⁴  and your poverty (but you are rich). I also know ⁵  the slander against you ⁶  by those who call themselves Jews and really are not, but are a synagogue ⁷  of Satan.

Revelation 6:15

6:15 Then ⁸  the kings of the earth, the ⁹  very important people, the generals, ¹⁰  the rich, the powerful, and everyone, slave ¹¹  and free, hid themselves in the caves and among the rocks of the mountains.

Revelation 3:9

3:9 Listen! ¹²  I am going to make those people from the synagogue ¹³  of Satan – who say they are Jews yet ¹⁴  are not, but are lying – Look, I will make ¹⁵  them come and bow down ¹⁶  at your feet and acknowledge ¹⁷  that I have loved you.

[2:2]  ¹ 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]  ² 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]  ³ 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).

[6:15]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ⁸ 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]  ⁹ 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]  ¹⁰ tn See the note on the word “servants” in 1:1.

[3:9]  ¹⁰ tn Grk “behold” (L&N 91.13).

[3:9]  ¹¹ sn See the note on synagogue in 2:9.

[3:9]  ¹² tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹³ 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]  ¹⁴ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁵ tn Or “and know,” “and recognize.”