Discovery BoxRevelation 3:1
Context3:1 “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 2:1-29
Context2:1 “To the angel of the church in Ephesus, 8 write the following: 9
“This is the solemn pronouncement of 10 the one who has a firm grasp on 11 the seven stars in his right hand 12 – the one who walks among the seven golden 13 lampstands: 2:2 ‘I know your works as well as your 14 labor and steadfast endurance, and that you cannot tolerate 15 evil. You have even put to the test 16 those who refer to themselves as apostles (but are not), and have discovered that they are false. 2:3 I am also aware 17 that you have persisted steadfastly, 18 endured much for the sake of my name, and have not grown weary. 2:4 But I have this against you: You have departed 19 from your first love! 2:5 Therefore, remember from what high state 20 you have fallen and repent! Do 21 the deeds you did at the first; 22 if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. 23 2:6 But you do have this going for you: 24 You hate what the Nicolaitans 25 practice 26 – 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, 27 I will permit 28 him to eat from the tree of life that is 29 in the paradise of God.’ 30
2:8 “To 31 the angel of the church in Smyrna write the following: 32
“This is the solemn pronouncement of 33 the one who is the first and the last, the one who was dead, but 34 came to life: 2:9 ‘I know the distress you are suffering 35 and your poverty (but you are rich). I also know 36 the slander against you 37 by those who call themselves Jews and really are not, but are a synagogue 38 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 39 into prison so you may be tested, 40 and you will experience suffering 41 for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. 42 2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers 43 will in no way be harmed by the second death.’
2:12 “To 44 the angel of the church in Pergamum write the following: 45
“This is the solemn pronouncement of 46 the one who has the sharp double-edged sword: 47 2:13 ‘I know 48 where you live – where Satan’s throne is. Yet 49 you continue to cling 50 to my name and you have not denied your 51 faith in me, 52 even in the days of Antipas, my faithful witness, 53 who was killed in your city 54 where Satan lives. 2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, 55 who instructed Balak to put a stumbling block 56 before the people 57 of Israel so they would eat food sacrificed to idols and commit sexual immorality. 58 2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. 59 2:16 Therefore, 60 repent! If not, I will come against you quickly and make war against those people 61 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, 62 I will give him some of the hidden manna, and I will give him a white 63 stone, 64 and on that stone will be written a new name that no one can understand 65 except the one who receives it.’
2:18 “To 66 the angel of the church in Thyatira write the following: 67
“This is the solemn pronouncement of 68 the Son of God, the one who has eyes like a fiery flame 69 and whose feet are like polished bronze: 70 2:19 ‘I know your deeds: your love, faith, 71 service, and steadfast endurance. 72 In fact, 73 your more recent deeds are greater than your earlier ones. 2:20 But I have this against you: You tolerate that 74 woman 75 Jezebel, 76 who calls herself a prophetess, and by her teaching deceives 77 my servants 78 to commit sexual immorality and to eat food sacrificed to idols. 79 2:21 I 80 have given her time to repent, but 81 she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, 82 and those who commit adultery with her into terrible suffering, 83 unless they repent of her deeds. 2:23 Furthermore, I will strike her followers 84 with a deadly disease, 85 and then all the churches will know that I am the one who searches minds and hearts. I will repay 86 each one of you 87 what your deeds deserve. 88 2:24 But to the rest of you in Thyatira, all who do not hold to this teaching 89 (who have not learned the so-called “deep secrets 90 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 91 and who continues in 92 my deeds until the end, I will give him authority over the nations 93 –
2:27 he 94 will rule 95 them with an iron rod 96
and like clay jars he will break them to pieces, 97
2:28 just as I have received the right to rule 98 from my Father – and I will give him the morning star. 99 2:29 The one who has an ear had better hear what the Spirit says to the churches.’
Revelation 10:1-11
Context10:1 Then 100 I saw another powerful angel descending from heaven, wrapped 101 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 102 10:2 He held 103 in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 10:3 Then 104 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but 105 just then 106 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 107 the angel I saw standing on the sea and on the land raised his right hand to heaven 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! 108 10:7 But in the days 109 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 110 just as he has 111 proclaimed to his servants 112 the prophets.” 10:8 Then 113 the voice I had heard from heaven began to speak 114 to me 115 again, 116 “Go and take the open 117 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 118 I went to the angel and asked him to give me the little scroll. He 119 said to me, “Take the scroll 120 and eat it. It 121 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 122 I took the little scroll from the angel’s hand and ate it, and it did taste 123 as sweet as honey in my mouth, but 124 when I had eaten it, my stomach became bitter. 10:11 Then 125 they 126 told me: “You must prophesy again about many peoples, nations, 127 languages, and kings.”
[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] 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.
[2:1] 8 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[2:1] 9 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] 10 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] 11 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] 12 sn On seven stars in his right hand see 1:16.
[2:1] 13 tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.
[2:2] 15 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] 16 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] 17 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] 22 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] 23 tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.
[2:4] 29 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] 36 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] 37 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] 38 tn Or “you did formerly.”
[2:5] 39 tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
[2:6] 43 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] 44 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] 45 tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.
[2:7] 50 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] 53 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] 57 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:8] 58 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] 59 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[2:8] 60 tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.
[2:9] 64 tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).
[2:9] 65 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] 66 tn The words “against you” are not in the Greek text, but are implied.
[2:9] 67 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] 71 tn Grk “is about to throw some of you,” but the force is causative in context.
[2:10] 73 tn Or “experience persecution,” “will be in distress” (see L&N 22.2).
[2:10] 74 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] 78 tn Or “who is victorious”; traditionally, “who overcomes.”
[2:12] 85 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:12] 86 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] 87 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[2:12] 88 sn On the sharp double-edged sword see 1:16.
[2:13] 92 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] 93 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
[2:13] 94 tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.
[2:13] 95 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
[2:13] 96 tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.
[2:13] 97 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
[2:13] 98 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] 99 sn See Num 22-24; 31:16.
[2:14] 100 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] 101 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] 102 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] 106 tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.
[2:16] 113 tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 ÏA or the Latin
[2:16] 114 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] 120 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] 121 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] 122 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] 123 tn Or “know”; for the meaning “understand” see L&N 32.4.
[2:18] 127 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:18] 128 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] 129 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[2:18] 130 tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.
[2:18] 131 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] 134 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] 135 tn Or “perseverance.”
[2:19] 136 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] 141 tn The Greek article has been translated here with demonstrative force.
[2:20] 142 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] 143 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] 144 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] 145 tn See the note on the word “servants” in 1:1.
[2:20] 146 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] 148 tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.
[2:21] 149 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] 155 tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).
[2:22] 156 tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.
[2:23] 162 tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.
[2:23] 163 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] 164 tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”
[2:23] 165 sn This pronoun and the following one are plural in the Greek text.
[2:23] 166 tn Grk “each one of you according to your works.”
[2:24] 169 sn That is, the teaching of Jezebel (v. 20).
[2:24] 170 tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.
[2:26] 176 tn Or “who is victorious”; traditionally, “who overcomes.”
[2:26] 177 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] 178 tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[2:27] 183 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:27] 184 tn Grk “will shepherd.”
[2:27] 185 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[2:27] 186 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] 190 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] 191 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.”
[10:1] 197 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 199 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 204 tn Grk “and 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.”
[10:3] 211 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 218 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 219 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 225 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 232 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 239 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 240 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 241 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] 242 tn See the note on the word “servants” in 1:1.
[10:8] 246 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 247 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 248 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.”
[10:8] 249 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 250 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 253 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 254 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 255 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.
[10:9] 256 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 260 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 261 tn Grk “it was.” The idea of taste is implied.
[10:10] 262 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 267 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 268 tn The referent of “they” is not clear in the Greek text.
[10:11] 269 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
