Revelation 5:14

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ¹  and worshiped.

Revelation 22:20

22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus!

Revelation 7:12

7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Revelation 1:6

1:6 and has appointed ²  us as a kingdom, ³  as priests ⁴  serving his God and Father – to him be the glory and the power for ever and ever! ⁵  Amen.

Revelation 19:4

19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁶  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

Revelation 1:7

1:7 (Look! He is returning with the clouds, ⁷ 

and every eye will see him,

even ⁸  those who pierced him, ⁹ 

and all the tribes ¹⁰  on the earth will mourn because ¹¹  of him.

This will certainly come to pass! ¹²  Amen.) ¹³ 

Revelation 3:14

To the Church in Laodicea

3:14 “To ¹⁴  the angel of the church in Laodicea write the following: ¹⁵ 

“This is the solemn pronouncement of ¹⁶  the Amen, the faithful and true witness, the originator ¹⁷  of God’s creation:

[5:14]  ¹ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[1:6]  ² tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ³ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ⁴ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ⁵ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[19:4]  ³ tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[1:7]  ⁴ sn An allusion to Dan 7:13.

[1:7]  ⁵ tn Here καί (kai) was translated as ascensive.

[1:7]  ⁶ sn An allusion to Zech 12:10.

[1:7]  ⁷ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁸ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ⁹ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ¹⁰ sn These lines are placed in parentheses because they form an aside to the main argument.

[3:14]  ⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ⁶ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  ⁸ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.