Wahyu 1:4
Konteks1:4 From John, 1 to the seven churches that are in the province of Asia: 2 Grace and peace to you 3 from “he who is,” 4 and who was, and who is still to come, 5 and from the seven spirits who are before his throne,
Wahyu 1:11
Konteks1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, 6 Smyrna, 7 Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”
Wahyu 2:7
Konteks2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 8 I will permit 9 him to eat from the tree of life that is 10 in the paradise of God.’ 11
Wahyu 22:16
Konteks22:16 “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!” 12
Wahyu 2:17
Konteks2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 13 I will give him some of the hidden manna, and I will give him a white 14 stone, 15 and on that stone will be written a new name that no one can understand 16 except the one who receives it.’
[1:4] 1 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] 2 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] 3 tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.
[1:4] 4 tc The earliest and best
[1:4] 5 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.”
[1:11] 6 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:11] 7 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.
[2:7] 8 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] 11 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
[22:16] 12 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.”
[2:17] 13 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] 14 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] 15 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] 16 tn Or “know”; for the meaning “understand” see L&N 32.4.