Revelation 3:1

To the Church in Sardis

3:1 “To ¹  the angel of the church in Sardis write the following: ² 

“This is the solemn pronouncement of ³  the one who holds ⁴  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ⁵  that you are alive, but ⁶  in reality ⁷  you are dead.

Revelation 6:11

6:11 Each ⁸  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ⁹  of both their fellow servants ¹⁰  and their brothers who were going to be killed just as they had been.

Revelation 10:6

10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! ¹¹ 

Revelation 12:10

12:10 Then ¹²  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ¹³  of his Christ, ¹⁴  have now come,

because the accuser of our brothers and sisters, ¹⁵ 

the one who accuses them day and night ¹⁶  before our God,

has been thrown down.

Revelation 14:18

14:18 Another ¹⁷  angel, who was in charge of ¹⁸  the fire, came from the altar and called in a loud voice to the angel ¹⁹  who had the sharp sickle, “Use ²⁰  your sharp sickle and gather ²¹  the clusters of grapes ²²  off the vine of the earth, ²³  because its grapes ²⁴  are now ripe.” ²⁵ 

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

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

[3:1]  ⁴ tn Grk “who has” (cf. 1:16).

[3:1]  ⁵ tn Grk “a name.”

[3:1]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ⁷ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[6:11]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ⁹ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ¹⁰ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[10:6]  ¹⁵ tn On this phrase see BDAG 1092 s.v. χρόνος.

[12:10]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ²³ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ²⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ²⁶ tn Or “who accuses them continually.”

[14:18]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ³⁰ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ³¹ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ³² tn Grk “Send.”

[14:18]  ³³ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ³⁴ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ³⁵ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ³⁶ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ³⁷ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”