Wahyu 1:19

1:19 Therefore write what you saw, what is, and what will be after these things. ¹ 

Wahyu 2:1

To the Church in Ephesus

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

“This is the solemn pronouncement of ⁴  the one who has a firm grasp on ⁵  the seven stars in his right hand ⁶  – the one who walks among the seven golden ⁷  lampstands:

Wahyu 2:8

To the Church in Smyrna

2:8 “To ⁸  the angel of the church in Smyrna write the following: ⁹ 

“This is the solemn pronouncement of ¹⁰  the one who is the first and the last, the one who was dead, but ¹¹  came to life:

Wahyu 2:12

To the Church in Pergamum

2:12 “To ¹²  the angel of the church in Pergamum write the following: ¹³ 

“This is the solemn pronouncement of ¹⁴  the one who has the sharp double-edged sword: ¹⁵ 

Wahyu 2:18

To the Church in Thyatira

2:18 “To ¹⁶  the angel of the church in Thyatira write the following: ¹⁷ 

“This is the solemn pronouncement of ¹⁸  the Son of God, the one who has eyes like a fiery flame ¹⁹  and whose feet are like polished bronze: ²⁰ 

Wahyu 3:1

To the Church in Sardis

3:1 “To ²¹  the angel of the church in Sardis write the following: ²² 

“This is the solemn pronouncement of ²³  the one who holds ²⁴  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ²⁵  that you are alive, but ²⁶  in reality ²⁷  you are dead.

Wahyu 3:7

To the Church in Philadelphia

3:7 “To ²⁸  the angel of the church in Philadelphia write the following: ²⁹ 

“This is the solemn pronouncement of ³⁰  the Holy One, the True One, who holds the key of David, who opens doors ³¹  no one can shut, and shuts doors ³²  no one can open:

Wahyu 3:14

To the Church in Laodicea

3:14 “To ³³  the angel of the church in Laodicea write the following: ³⁴ 

“This is the solemn pronouncement of ³⁵  the Amen, the faithful and true witness, the originator ³⁶  of God’s creation:

Wahyu 10:4

10:4 When the seven thunders spoke, I was preparing to write, but ³⁷  just then ³⁸  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Wahyu 14:13

14:13 Then ³⁹  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ⁴⁰  because their deeds will follow them.” ⁴¹ 

Yesaya 8:1

A Sign-Child is Born

8:1 The Lord told me, “Take a large tablet ⁴²  and inscribe these words ⁴³  on it with an ordinary stylus: ⁴⁴  ‘Maher-Shalal-Hash-Baz.’ ⁴⁵ 

Habakuk 2:2

The Lord Assures Habakkuk

2:2 The Lord responded: ⁴⁶ 

“Write down this message! ⁴⁷  Record it legibly on tablets,

so the one who announces ⁴⁸  it may read it easily. ⁴⁹ 

[1:19]  ¹ 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.

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

[2:1]  ³ 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]  ⁴ 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]  sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.

[2:1]  ⁵ 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]  ⁶ sn On seven stars in his right hand see 1:16.

[2:1]  ⁷ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

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

[2:8]  ⁹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:8]  ¹⁰ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:8]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

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

[2:12]  ¹³ 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]  ¹⁴ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:12]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:12]  ¹⁵ sn On the sharp double-edged sword see 1:16.

[2:18]  ¹⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:18]  ¹⁷ 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]  ¹⁸ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:18]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:18]  ¹⁹ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  ²⁰ 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.

[3:1]  ²¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ²² 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]  ²³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:1]  ²⁴ tn Grk “who has” (cf. 1:16).

[3:1]  ²⁵ tn Grk “a name.”

[3:1]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ²⁷ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[3:7]  ²⁸ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ²⁹ 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]  ³⁰ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:7]  ³¹ 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]  ³² tn See the note on the word “door” earlier in this verse.

[3:14]  ³³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ³⁴ 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]  ³⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  ³⁶ 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.

[10:4]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ³⁸ tn The words “just then” are not in the Greek text, but are implied.

[14:13]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ⁴⁰ tn Or “from their trouble” (L&N 22.7).

[14:13]  ⁴¹ tn Grk “their deeds will follow with them.”

[8:1]  ⁴² sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.

[8:1]  ⁴³ tn Heb “write” (so KJV, ASV, NIV, NRSV).

[8:1]  ⁴⁴ tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1.

[8:1]  ⁴⁵ tn Heb “quickly, [the] plunder; it hurries, [the] loot.” The first word (מַהֵר, maher) is either a Piel imperative (“hurry [to]”) or infinitive (“hurrying,” or “quickly”). The third word (חָשׁ, khash) is either a third masculine singular perfect or a masculine singular participle, in either case from the root חוּשׁ (khush, “hurry”). Perhaps it is best to translate, “One hastens to the plunder, one hurries to the loot.” In this case מַהֵר is understood as an infinitive functioning as a verb, the subject of חוּשׁ is taken as indefinite, and the two nouns are understood as adverbial accusatives. As we discover in v. 3, this is the name of the son to be born to Isaiah through the prophetess.

[2:2]  ⁴⁶ tn Heb “the Lord answered and said.” The redundant expression “answered and said” has been simplified in the translation as “responded.”

[2:2]  ⁴⁷ tn Heb “[the] vision.”

[2:2]  ⁴⁸ tn Or “reads from.”

[2:2]  ⁴⁹ tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.