Revelation 8:1

The Seventh Seal

8:1 Now ¹  when the Lamb ²  opened the seventh seal there was silence in heaven for about half an hour.

Revelation 7:1-17

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then ³  I saw another angel ascending from the east, ⁴  who had ⁵  the seal ⁶  of the living God. He ⁷  shouted out with a loud voice to the four angels who had been given permission ⁸  to damage the earth and the sea: ⁹  7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants ¹⁰  of our God.” 7:4 Now ¹¹  I heard the number of those who were marked with the seal, ¹²  one hundred and forty-four thousand, sealed from all ¹³  the tribes of the people of Israel: ¹⁴ 

7:5 From the tribe of Judah, twelve thousand were sealed,

from the tribe of Reuben, twelve thousand,

from the tribe of Gad, twelve thousand,

7:6 from the tribe of Asher, twelve thousand,

from the tribe of Naphtali, twelve thousand,

from the tribe of Manasseh, twelve thousand,

7:7 from the tribe of Simeon, twelve thousand,

from the tribe of Levi, twelve thousand,

from the tribe of Issachar, twelve thousand,

7:8 from the tribe of Zebulun, twelve thousand,

from the tribe of Joseph, twelve thousand,

from the tribe of Benjamin, twelve thousand were sealed.

7:9 After these things I looked, and here was ¹⁵  an enormous crowd that no one could count, made up of persons from every nation, tribe, ¹⁶  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ¹⁷ 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ¹⁸  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ¹⁹  before the throne and worshiped God, 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!”

7:13 Then ²⁰  one of the elders asked ²¹  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So ²²  I said to him, “My lord, you know the answer.” ²³  Then ²⁴  he said to me, “These are the ones who have come out of the great tribulation. They ²⁵  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ²⁶  him day and night in his temple, and the one seated on the throne will shelter them. ²⁷  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ²⁸  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ²⁹ 

Revelation 22:1-21

22:1 Then ³⁰  the angel ³¹  showed me the river of the water of life – water as clear as crystal – pouring out ³²  from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s ³³  main street. ³⁴  On each side ³⁵  of the river is the tree of life producing twelve kinds ³⁶  of fruit, yielding its fruit every month of the year. ³⁷  Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, ³⁸  and the throne of God and the Lamb will be in the city. ³⁹  His ⁴⁰  servants ⁴¹  will worship ⁴²  him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

A Final Reminder

22:6 Then ⁴³  the angel ⁴⁴  said to me, “These words are reliable ⁴⁵  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ⁴⁶  what must happen soon.”

22:7 (Look! I am coming soon!

Blessed is the one who keeps the words of the prophecy expressed in this book.) ⁴⁷ 

22:8 I, John, am the one who heard and saw these things, ⁴⁸  and when I heard and saw them, ⁴⁹  I threw myself down ⁵⁰  to worship at the feet of the angel who was showing them to me. 22:9 But ⁵¹  he said to me, “Do not do this! ⁵²  I am a fellow servant ⁵³  with you and with your brothers the prophets, and with those who obey ⁵⁴  the words of this book. Worship God!” 22:10 Then ⁵⁵  he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near. 22:11 The evildoer must continue to do evil, ⁵⁶  and the one who is morally filthy ⁵⁷  must continue to be filthy. The ⁵⁸  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

22:12 (Look! I am coming soon,

and my reward is with me to pay ⁵⁹  each one according to what he has done!

22:13 I am the Alpha and the Omega,

the first and the last,

the beginning and the end!) ⁶⁰ 

22:14 Blessed are those who wash their robes so they can have access ⁶¹  to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers ⁶²  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ⁶³ 

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ⁶⁴  22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ⁶⁵  in this book. 22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ⁶⁶  and in the holy city that are described in this book.

22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus! 22:21 The grace of the Lord Jesus be with all. ⁶⁷ 

Revelation 1:1--5:14

The Prologue

1:1 The revelation of Jesus Christ, ⁶⁸  which God gave him to show his servants ⁶⁹  what must happen very soon. ⁷⁰  He made it clear ⁷¹  by sending his angel to his servant ⁷²  John, 1:2 who then ⁷³  testified to everything that he saw concerning the word of God and the testimony about ⁷⁴  Jesus Christ. 1:3 Blessed is the one who reads the words of this ⁷⁵  prophecy aloud, ⁷⁶  and blessed are ⁷⁷  those who hear and obey ⁷⁸  the things written in it, because the time is near! ⁷⁹ 

1:4 From John, ⁸⁰  to the seven churches that are in the province of Asia: ⁸¹  Grace and peace to you ⁸²  from “he who is,” ⁸³  and who was, and who is still to come, ⁸⁴  and from the seven spirits who are before his throne, 1:5 and from Jesus Christ – the faithful ⁸⁵  witness, ⁸⁶  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ⁸⁷  from our sins at the cost of ⁸⁸  his own blood 1:6 and has appointed ⁸⁹  us as a kingdom, ⁹⁰  as priests ⁹¹  serving his God and Father – to him be the glory and the power for ever and ever! ⁹²  Amen.

1:7 (Look! He is returning with the clouds, ⁹³ 

and every eye will see him,

even ⁹⁴  those who pierced him, ⁹⁵ 

and all the tribes ⁹⁶  on the earth will mourn because ⁹⁷  of him.

This will certainly come to pass! ⁹⁸  Amen.) ⁹⁹ 

1:8 “I am the Alpha and the Omega,” ¹⁰⁰  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ¹⁰¹ 

1:9 I, John, your brother and the one who shares ¹⁰²  with you in the persecution, kingdom, and endurance that ¹⁰³  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ¹⁰⁴  1:10 I was in the Spirit ¹⁰⁵  on the Lord’s Day ¹⁰⁶  when ¹⁰⁷  I heard behind me a loud voice like a trumpet, 1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ¹⁰⁸  Smyrna, ¹⁰⁹  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

1:12 I ¹¹⁰  turned to see whose voice was speaking to me, ¹¹¹  and when I did so, ¹¹²  I saw seven golden lampstands, 1:13 and in the midst of the lampstands was one like a son of man. ¹¹³  He was dressed in a robe extending down to his feet and he wore a wide golden belt ¹¹⁴  around his chest. 1:14 His ¹¹⁵  head and hair were as white as wool, even as white as snow, ¹¹⁶  and his eyes were like a fiery ¹¹⁷  flame. 1:15 His feet were like polished bronze ¹¹⁸  refined ¹¹⁹  in a furnace, and his voice was like the roar ¹²⁰  of many waters. 1:16 He held ¹²¹  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ¹²²  face shone like the sun shining at full strength. 1:17 When ¹²³  I saw him I fell down at his feet as though I were dead, but ¹²⁴  he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 1:18 and the one who lives! I ¹²⁵  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ¹²⁶  1:19 Therefore write what you saw, what is, and what will be after these things. ¹²⁷  1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ¹²⁸  The seven stars are the angels ¹²⁹  of the seven churches and the seven lampstands are the seven churches.

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ¹³⁰  write the following: ¹³¹ 

“This is the solemn pronouncement of ¹³²  the one who has a firm grasp on ¹³³  the seven stars in his right hand ¹³⁴  – the one who walks among the seven golden ¹³⁵  lampstands: 2:2 ‘I know your works as well as your ¹³⁶  labor and steadfast endurance, and that you cannot tolerate ¹³⁷  evil. You have even put to the test ¹³⁸  those who refer to themselves as apostles (but are not), and have discovered that they are false. 2:3 I am also aware ¹³⁹  that you have persisted steadfastly, ¹⁴⁰  endured much for the sake of my name, and have not grown weary. 2:4 But I have this against you: You have departed ¹⁴¹  from your first love! 2:5 Therefore, remember from what high state ¹⁴²  you have fallen and repent! Do ¹⁴³  the deeds you did at the first; ¹⁴⁴  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ¹⁴⁵  2:6 But you do have this going for you: ¹⁴⁶  You hate what the Nicolaitans ¹⁴⁷  practice ¹⁴⁸  – 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, ¹⁴⁹  I will permit ¹⁵⁰  him to eat from the tree of life that is ¹⁵¹  in the paradise of God.’ ¹⁵² 

To the Church in Smyrna

2:8 “To ¹⁵³  the angel of the church in Smyrna write the following: ¹⁵⁴ 

“This is the solemn pronouncement of ¹⁵⁵  the one who is the first and the last, the one who was dead, but ¹⁵⁶  came to life: 2:9 ‘I know the distress you are suffering ¹⁵⁷  and your poverty (but you are rich). I also know ¹⁵⁸  the slander against you ¹⁵⁹  by those who call themselves Jews and really are not, but are a synagogue ¹⁶⁰  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 ¹⁶¹  into prison so you may be tested, ¹⁶²  and you will experience suffering ¹⁶³  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ¹⁶⁴  2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ¹⁶⁵  will in no way be harmed by the second death.’

To the Church in Pergamum

2:12 “To ¹⁶⁶  the angel of the church in Pergamum write the following: ¹⁶⁷ 

“This is the solemn pronouncement of ¹⁶⁸  the one who has the sharp double-edged sword: ¹⁶⁹  2:13 ‘I know ¹⁷⁰  where you live – where Satan’s throne is. Yet ¹⁷¹  you continue to cling ¹⁷²  to my name and you have not denied your ¹⁷³  faith in me, ¹⁷⁴  even in the days of Antipas, my faithful witness, ¹⁷⁵  who was killed in your city ¹⁷⁶  where Satan lives. 2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ¹⁷⁷  who instructed Balak to put a stumbling block ¹⁷⁸  before the people ¹⁷⁹  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ¹⁸⁰  2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. ¹⁸¹  2:16 Therefore, ¹⁸²  repent! If not, I will come against you quickly and make war against those people ¹⁸³  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, ¹⁸⁴  I will give him some of the hidden manna, and I will give him a white ¹⁸⁵  stone, ¹⁸⁶  and on that stone will be written a new name that no one can understand ¹⁸⁷  except the one who receives it.’

To the Church in Thyatira

2:18 “To ¹⁸⁸  the angel of the church in Thyatira write the following: ¹⁸⁹ 

“This is the solemn pronouncement of ¹⁹⁰  the Son of God, the one who has eyes like a fiery flame ¹⁹¹  and whose feet are like polished bronze: ¹⁹²  2:19 ‘I know your deeds: your love, faith, ¹⁹³  service, and steadfast endurance. ¹⁹⁴  In fact, ¹⁹⁵  your more recent deeds are greater than your earlier ones. 2:20 But I have this against you: You tolerate that ¹⁹⁶  woman ¹⁹⁷  Jezebel, ¹⁹⁸  who calls herself a prophetess, and by her teaching deceives ¹⁹⁹  my servants ²⁰⁰  to commit sexual immorality and to eat food sacrificed to idols. ²⁰¹  2:21 I ²⁰²  have given her time to repent, but ²⁰³  she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, ²⁰⁴  and those who commit adultery with her into terrible suffering, ²⁰⁵  unless they repent of her deeds. 2:23 Furthermore, I will strike her followers ²⁰⁶  with a deadly disease, ²⁰⁷  and then all the churches will know that I am the one who searches minds and hearts. I will repay ²⁰⁸  each one of you ²⁰⁹  what your deeds deserve. ²¹⁰  2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ²¹¹  (who have not learned the so-called “deep secrets ²¹²  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 ²¹³  and who continues in ²¹⁴  my deeds until the end, I will give him authority over the nations ²¹⁵  –

2:27 he ²¹⁶  will rule ²¹⁷  them with an iron rod ²¹⁸ 

and like clay jars he will break them to pieces, ²¹⁹ 

2:28 just as I have received the right to rule ²²⁰  from my Father – and I will give him the morning star. ²²¹  2:29 The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Sardis

3:1 “To ²²²  the angel of the church in Sardis write the following: ²²³ 

“This is the solemn pronouncement of ²²⁴  the one who holds ²²⁵  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ²²⁶  that you are alive, but ²²⁷  in reality ²²⁸  you are dead. 3:2 Wake up then, and strengthen what remains that was about ²²⁹  to die, because I have not found your deeds complete ²³⁰  in the sight ²³¹  of my God. 3:3 Therefore, remember what you received and heard, ²³²  and obey it, ²³³  and repent. If you do not wake up, I will come like a thief, and you will never ²³⁴  know at what hour I will come against ²³⁵  you. 3:4 But you have a few individuals ²³⁶  in Sardis who have not stained ²³⁷  their clothes, and they will walk with me dressed ²³⁸  in white, because they are worthy. 3:5 The one who conquers ²³⁹  will be dressed like them ²⁴⁰  in white clothing, ²⁴¹  and I will never ²⁴²  erase ²⁴³  his name from the book of life, but ²⁴⁴  will declare ²⁴⁵  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.’

To the Church in Philadelphia

3:7 “To ²⁴⁶  the angel of the church in Philadelphia write the following: ²⁴⁷ 

“This is the solemn pronouncement of ²⁴⁸  the Holy One, the True One, who holds the key of David, who opens doors ²⁴⁹  no one can shut, and shuts doors ²⁵⁰  no one can open: 3:8 ‘I know your deeds. (Look! I have put ²⁵¹  in front of you an open door that no one can shut.) ²⁵²  I know ²⁵³  that you have little strength, ²⁵⁴  but ²⁵⁵  you have obeyed ²⁵⁶  my word and have not denied my name. 3:9 Listen! ²⁵⁷  I am going to make those people from the synagogue ²⁵⁸  of Satan – who say they are Jews yet ²⁵⁹  are not, but are lying – Look, I will make ²⁶⁰  them come and bow down ²⁶¹  at your feet and acknowledge ²⁶²  that I have loved you. 3:10 Because you have kept ²⁶³  my admonition ²⁶⁴  to endure steadfastly, ²⁶⁵  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 3:11 I am coming soon. Hold on to what you have so that no one can take away ²⁶⁶  your crown. ²⁶⁷  3:12 The one who conquers ²⁶⁸  I will make ²⁶⁹  a pillar in the temple of my God, and he will never depart from it. I ²⁷⁰  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ²⁷¹  and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Laodicea

3:14 “To ²⁷²  the angel of the church in Laodicea write the following: ²⁷³ 

“This is the solemn pronouncement of ²⁷⁴  the Amen, the faithful and true witness, the originator ²⁷⁵  of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. ²⁷⁶  I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going ²⁷⁷  to vomit ²⁷⁸  you out of my mouth! 3:17 Because you say, “I am rich and have acquired great wealth, ²⁷⁹  and need nothing,” but ²⁸⁰  do not realize that you are wretched, pitiful, ²⁸¹  poor, blind, and naked, 3:18 take my advice ²⁸²  and buy gold from me refined by fire so you can become rich! Buy from me ²⁸³  white clothing so you can be clothed and your shameful nakedness ²⁸⁴  will not be exposed, and buy eye salve ²⁸⁵  to put on your eyes so you can see! 3:19 All those ²⁸⁶  I love, I rebuke and discipline. So be earnest and repent! 3:20 Listen! ²⁸⁷  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ²⁸⁸  and share a meal with him, and he with me. 3:21 I will grant the one ²⁸⁹  who conquers ²⁹⁰  permission ²⁹¹  to sit with me on my throne, just as I too conquered ²⁹²  and sat down with my Father on his throne. 3:22 The one who has an ear had better hear what the Spirit says to the churches.’”

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ²⁹³  a door standing open in heaven! ²⁹⁴  And the first voice I had heard speaking to me ²⁹⁵  like a trumpet ²⁹⁶  said: “Come up here so that ²⁹⁷  I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, ²⁹⁸  and ²⁹⁹  a throne was standing ³⁰⁰  in heaven with someone seated on it! 4:3 And the one seated on it was like jasper ³⁰¹  and carnelian ³⁰²  in appearance, and a rainbow looking like it was made of emerald ³⁰³  encircled the throne. 4:4 In ³⁰⁴  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ³⁰⁵  dressed in white clothing and had golden crowns ³⁰⁶  on their heads. 4:5 From ³⁰⁷  the throne came out flashes of lightning and roaring ³⁰⁸  and crashes of thunder. Seven flaming torches, which are the seven spirits of God, ³⁰⁹  were burning in front of the throne 4:6 and in front of the throne was something like a sea of glass, like crystal. ³¹⁰ 

In ³¹¹  the middle of the throne ³¹²  and around the throne were four living creatures ³¹³  full of eyes in front and in back. 4:7 The ³¹⁴  first living creature was like a lion, the ³¹⁵  second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying. 4:8 Each one of the four living creatures had six wings ³¹⁶  and was full of eyes all around and inside. ³¹⁷  They never rest day or night, saying: ³¹⁸ 

“Holy Holy Holy is the Lord God, the All-Powerful, ³¹⁹ 

Who was and who is, and who is still to come!”

4:9 And whenever the living creatures give glory, honor, ³²⁰  and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground ³²¹  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ³²²  before his ³²³  throne, saying:

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ³²⁴ 

The Opening of the Scroll

5:1 Then ³²⁵  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ³²⁶  and sealed with seven seals. ³²⁷  5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But ³²⁸  no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So ³²⁹  I began weeping bitterly ³³⁰  because no one was found who was worthy to open the scroll or to look into it. 5:5 Then ³³¹  one of the elders said ³³²  to me, “Stop weeping! ³³³  Look, the Lion of the tribe of Judah, the root of David, has conquered; ³³⁴  thus he can open ³³⁵  the scroll and its seven seals.”

5:6 Then ³³⁶  I saw standing in the middle of the throne ³³⁷  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ³³⁸  He had ³³⁹  seven horns and seven eyes, which ³⁴⁰  are the seven ³⁴¹  spirits of God ³⁴²  sent out into all the earth. 5:7 Then ³⁴³  he came and took the scroll ³⁴⁴  from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ³⁴⁵  before the Lamb. Each ³⁴⁶  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ³⁴⁷  5:9 They were singing a new song: ³⁴⁸ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³⁴⁹ 

and at the cost of your own blood ³⁵⁰  you have purchased ³⁵¹  for God

persons ³⁵²  from every tribe, language, ³⁵³  people, and nation.

5:10 You have appointed ³⁵⁴  them ³⁵⁵  as a kingdom and priests ³⁵⁶  to serve ³⁵⁷  our God, and they will reign ³⁵⁸  on the earth.”

5:11 Then ³⁵⁹  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ³⁶⁰  number was ten thousand times ten thousand ³⁶¹  – thousands times thousands – 5:12 all of whom ³⁶²  were singing ³⁶³  in a loud voice:

“Worthy is the lamb who was killed ³⁶⁴ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ³⁶⁵  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ³⁶⁶ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ³⁶⁷  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ³⁶⁸  and worshiped.

[8:1]  ¹ tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.

[8:1]  ² tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

[7:2]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ⁴ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ⁵ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ⁶ tn Or “signet” (L&N 6.54).

[7:2]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:2]  ⁸ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ⁹ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[7:3]  ⁵ tn See the note on the word “servants” in 1:1.

[7:4]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ⁸ tn Grk “who were sealed.”

[7:4]  ⁹ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ¹⁰ tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

[7:9]  ⁹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ¹⁰ tn Here καί (kai) has not been 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.

[7:10]  ¹¹ tn The dative here has been translated as a dative of possession.

[7:11]  ¹³ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ¹⁴ tn Grk “they fell down on their faces.” 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.”

[7:13]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ¹⁶ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁸ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ¹⁹ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ²⁰ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ²¹ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ²³ sn An allusion to Isa 25:8.

[22:1]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ²⁶ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ²⁷ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:2]  ²⁷ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ²⁸ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ²⁹ tn Grk “From here and from there.”

[22:2]  ³⁰ tn Or “twelve crops” (one for each month of the year).

[22:2]  ³¹ tn The words “of the year” are implied.

[22:3]  ²⁹ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ³⁰ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ³¹ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ³² tn See the note on the word “servants” in 1:1.

[22:3]  ³³ tn Or “will serve.”

[22:6]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ³² tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ³³ tn Grk “faithful.”

[22:6]  ³⁴ tn See the note on the word “servants” in 1:1.

[22:7]  ³³ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[22:8]  ³⁵ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ³⁶ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:8]  ³⁷ tn Grk “I fell down and worshiped at the feet.” 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.”

[22:9]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ³⁸ tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9]  ³⁹ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here 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.

[22:9]  ⁴⁰ tn Grk “keep” (an idiom for obedience).

[22:10]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[22:11]  ⁴¹ tn Grk “must do evil still.”

[22:11]  ⁴² tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ⁴³ tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.

[22:12]  ⁴³ tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.

[22:13]  ⁴⁵ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[22:14]  ⁴⁷ tn Grk “so that there will be to them authority over the tree of life.”

[22:15]  ⁴⁹ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ⁵⁰ tn Or “lying,” “deceit.”

[22:16]  ⁵¹ 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.”

[22:18]  ⁵³ tn Grk “written.”

[22:19]  ⁵⁵ tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)

[22:21]  ⁵⁷ tc Most mss (א Ï) read “amen” (ἀμήν, amhn) after “all” (πάντων, pantwn). It is, however, not found in other important mss (A 1006 1841 pc). It is easier to account for its addition than its omission from the text if original. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant.

[1:1]  ⁵⁹ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ⁶⁰ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁶¹ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ⁶² tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ⁶³ tn See the note on the word “servants” earlier in this verse.

[1:2]  ⁶¹ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ⁶² tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[1:3]  ⁶³ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ⁶⁴ tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

[1:3]  ⁶⁵ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ⁶⁶ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ⁶⁷ sn The time refers to the time when the things prophesied would happen.

[1:4]  ⁶⁵ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ⁶⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ⁶⁷ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ⁶⁸ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ⁶⁹ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

[1:5]  ⁶⁷ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ⁶⁸ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ⁶⁹ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  ⁷⁰ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[1:6]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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).

[1:7]  ⁷¹ sn An allusion to Dan 7:13.

[1:7]  ⁷² tn Here καί (kai) was translated as ascensive.

[1:7]  ⁷³ sn An allusion to Zech 12:10.

[1:7]  ⁷⁴ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ sn These lines are placed in parentheses because they form an aside to the main argument.

[1:8]  ⁷³ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

[1:8]  ⁷⁴ 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.”

[1:9]  ⁷⁵ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ⁷⁶ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ⁷⁷ tn The phrase “about Jesus” has been translated as an objective genitive.

[1:10]  ⁷⁷ 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).

[1:10]  ⁷⁸ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ⁷⁹ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[1:11]  ⁷⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ⁸⁰ tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.

[1:12]  ⁸¹ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

[1:12]  ⁸² 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.”

[1:12]  ⁸³ tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

[1:13]  ⁸³ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[1:13]  ⁸⁴ tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[1:14]  ⁸⁵ tn Here δέ (de) has not been translated.

[1:14]  ⁸⁶ tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.

[1:14]  ⁸⁷ tn The genitive noun πυρός (puros) has been translated as an attributive genitive.

[1:15]  ⁸⁷ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), 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 2:18 is more on the lustrous quality of the metal.

[1:15]  ⁸⁸ tn Or “that has been heated in a furnace until it glows.”

[1:15]  ⁸⁹ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

[1:16]  ⁸⁹ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ⁹⁰ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[1:17]  ⁹¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ⁹² tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[1:18]  ⁹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁹⁴ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:19]  ⁹⁵ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

[1:20]  ⁹⁷ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ⁹⁸ tn Or perhaps “the messengers.”

[2:1]  ⁹⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ sn On seven stars in his right hand see 1:16.

[2:1]  ¹⁰⁴ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[2:2]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰³ 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]  ¹⁰⁴ tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

[2:4]  ¹⁰⁵ 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]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ tn Or “you did formerly.”

[2:5]  ¹¹⁰ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[2:6]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

[2:7]  ¹¹¹ 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]  ¹¹² tn Or “grant.”

[2:7]  ¹¹³ tn Or “stands.”

[2:7]  ¹¹⁴ 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 mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:8]  ¹¹³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:8]  ¹¹⁴ 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]  ¹¹⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  ¹¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[2:9]  ¹¹⁵ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ¹¹⁶ 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]  ¹¹⁷ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ¹¹⁸ 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]  ¹¹⁷ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ¹¹⁸ tn Or “tempted.”

[2:10]  ¹¹⁹ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ¹²⁰ 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]  ¹¹⁹ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:12]  ¹²¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:12]  ¹²² 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]  ¹²³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:12]  ¹²⁴ sn On the sharp double-edged sword see 1:16.

[2:13]  ¹²³ 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]  ¹²⁴ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ¹²⁵ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ¹²⁶ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ¹²⁷ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ¹²⁸ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ¹²⁹ 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]  ¹²⁵ sn See Num 22-24; 31:16.

[2:14]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁷ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

[2:16]  ¹²⁹ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ¹³⁰ 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]  ¹³¹ 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]  ¹³² 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]  ¹³³ 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]  ¹³⁴ tn Or “know”; for the meaning “understand” see L&N 32.4.

[2:18]  ¹³³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:18]  ¹³⁴ 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]  ¹³⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:18]  ¹³⁶ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  ¹³⁷ 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]  ¹³⁵ 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]  ¹³⁶ tn Or “perseverance.”

[2:19]  ¹³⁷ 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]  ¹³⁷ tn The Greek article has been translated here with demonstrative force.

[2:20]  ¹³⁸ 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 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א Ì⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.

[2:20]  ¹³⁹ 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]  ¹⁴⁰ 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]  ¹⁴¹ tn See the note on the word “servants” in 1:1.

[2:20]  ¹⁴² 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]  ¹³⁹ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ¹⁴⁰ 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]  ¹⁴¹ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ¹⁴² tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[2:23]  ¹⁴³ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ¹⁴⁴ 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]  ¹⁴⁵ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ¹⁴⁶ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ¹⁴⁷ tn Grk “each one of you according to your works.”

[2:24]  ¹⁴⁵ sn That is, the teaching of Jezebel (v. 20).

[2:24]  ¹⁴⁶ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[2:26]  ¹⁴⁷ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ¹⁴⁸ 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]  ¹⁴⁹ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[2:27]  ¹⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:27]  ¹⁵⁰ tn Grk “will shepherd.”

[2:27]  ¹⁵¹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[2:27]  ¹⁵² 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]  ¹⁵¹ 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]  ¹⁵² 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.”

[3:1]  ¹⁵³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ¹⁵⁴ 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]  ¹⁵⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  ¹⁵⁶ tn Grk “who has” (cf. 1:16).

[3:1]  ¹⁵⁷ tn Grk “a name.”

[3:1]  ¹⁵⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ¹⁵⁹ 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]  ¹⁵⁵ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ¹⁵⁶ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ¹⁵⁷ 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]  ¹⁵⁷ 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]  ¹⁵⁸ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ¹⁵⁹ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ¹⁶⁰ tn Or “come on.”

[3:4]  ¹⁵⁹ 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]  ¹⁶⁰ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ¹⁶¹ tn The word “dressed” is not in the Greek text, but is implied.

[3:5]  ¹⁶¹ tn Or “who overcomes.”

[3:5]  ¹⁶² tn Grk “thus.”

[3:5]  ¹⁶³ tn Or “white robes.”

[3:5]  ¹⁶⁴ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ¹⁶⁵ tn Or “will never wipe out.”

[3:5]  ¹⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ¹⁶⁷ tn Grk “will confess.”

[3:7]  ¹⁶³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ¹⁶⁴ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ¹⁶⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  ¹⁶⁶ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ¹⁶⁷ tn See the note on the word “door” earlier in this verse.

[3:8]  ¹⁶⁵ tn Grk “I have given.”

[3:8]  ¹⁶⁶ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ¹⁶⁷ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ¹⁶⁸ tn Or “little power.”

[3:8]  ¹⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹⁷⁰ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

[3:9]  ¹⁶⁷ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁶⁸ sn See the note on synagogue in 2:9.

[3:9]  ¹⁶⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁷⁰ 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]  ¹⁷¹ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁷² tn Or “and know,” “and recognize.”

[3:10]  ¹⁶⁹ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ¹⁷⁰ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ¹⁷¹ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[3:11]  ¹⁷¹ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ¹⁷² sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).

[3:12]  ¹⁷³ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ¹⁷⁴ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ¹⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ¹⁷⁶ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

[3:14]  ¹⁷⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ¹⁷⁶ 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]  ¹⁷⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  ¹⁷⁸ 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.

[3:15]  ¹⁷⁷ sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.

[3:16]  ¹⁷⁹ tn Or “I intend.”

[3:16]  ¹⁸⁰ tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.

[3:17]  ¹⁸¹ tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ¹⁸² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ¹⁸³ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[3:18]  ¹⁸³ tn Grk “I counsel you to buy.”

[3:18]  ¹⁸⁴ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ¹⁸⁵ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ¹⁸⁶ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).

[3:19]  ¹⁸⁵ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”

[3:20]  ¹⁸⁷ tn Grk “Behold.”

[3:20]  ¹⁸⁸ tn Grk “come in to him.”

[3:21]  ¹⁸⁹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ¹⁹⁰ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ¹⁹¹ tn Grk “I will give [grant] to him.”

[3:21]  ¹⁹² tn Or “have been victorious”; traditionally, “have overcome.”

[4:1]  ¹⁹¹ 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]  ¹⁹² tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ¹⁹³ 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]  ¹⁹⁴ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ¹⁹⁵ 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]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁵ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[4:3]  ¹⁹⁵ tn Grk “jasper stone.”

[4:3]  ¹⁹⁶ sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

[4:3]  ¹⁹⁷ tn Or “a rainbow emerald-like in appearance.”

[4:4]  ¹⁹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ¹⁹⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

[4:4]  ¹⁹⁹ sn See the note on the word crown in Rev 3:11.

[4:5]  ¹⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:5]  ²⁰⁰ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[4:5]  ²⁰¹ sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.

[4:6]  ²⁰¹ tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.

[4:6]  ²⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:6]  ²⁰³ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[4:6]  ²⁰⁴ tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”

[4:7]  ²⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:7]  ²⁰⁴ tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:8]  ²⁰⁵ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ²⁰⁶ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ²⁰⁷ tn Or “They never stop saying day and night.”

[4:8]  ²⁰⁸ 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.”

[4:9]  ²⁰⁷ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:10]  ²⁰⁹ tn Grk “the twenty-four elders fall 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.”

[4:10]  ²¹⁰ sn See the note on the word crown in Rev 3:11.

[4:10]  ²¹¹ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ²¹¹ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[5:1]  ²¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ²¹⁴ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ²¹⁵ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[5:3]  ²¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:4]  ²¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

[5:4]  ²¹⁸ tn Grk “much.”

[5:5]  ²¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ²²⁰ tn Grk “says” (a historical present).

[5:5]  ²²¹ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ²²² tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ²²³ tn The infinitive has been translated as an infinitive of result here.

[5:6]  ²²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ²²² tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ²²³ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ²²⁴ tn Grk “killed, 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.”

[5:6]  ²²⁵ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ²²⁶ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ²²⁷ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:7]  ²²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:7]  ²²⁴ 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.

[5:8]  ²²⁵ 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.”

[5:8]  ²²⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ²²⁷ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ²²⁷ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²²⁸ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²²⁹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ²³⁰ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ²³¹ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ²³² tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ²²⁹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ²³⁰ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ²³¹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ²³² tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ²³³ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[5:11]  ²³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ²³² tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ²³³ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ²³³ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ²³⁴ tn Grk “saying.”

[5:12]  ²³⁵ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ²³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ²³⁶ tn Grk “saying.”

[5:13]  ²³⁷ tn Or “dominion.”

[5:14]  ²³⁷ 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.”