Wahyu 1:9

1:9 I, John, your brother and the one who shares ¹  with you in the persecution, kingdom, and endurance that ²  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ³ 

Wahyu 1:11

1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ⁴  Smyrna, ⁵  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

Wahyu 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ⁶  write the following: ⁷ 

“This is the solemn pronouncement of ⁸  the one who has a firm grasp on ⁹  the seven stars in his right hand ¹⁰  – the one who walks among the seven golden ¹¹  lampstands:

Wahyu 2:22

2:22 Look! I am throwing her onto a bed of violent illness, ¹²  and those who commit adultery with her into terrible suffering, ¹³  unless they repent of her deeds.

Wahyu 2:24

2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ¹⁴  (who have not learned the so-called “deep secrets ¹⁵  of Satan”), to you I say: I do not put any additional burden on you.

Wahyu 3:1

To the Church in Sardis

3:1 “To ¹⁶  the angel of the church in Sardis write the following: ¹⁷ 

“This is the solemn pronouncement of ¹⁸  the one who holds ¹⁹  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ²⁰  that you are alive, but ²¹  in reality ²²  you are dead.

Wahyu 3:9

3:9 Listen! ²³  I am going to make those people from the synagogue ²⁴  of Satan – who say they are Jews yet ²⁵  are not, but are lying – Look, I will make ²⁶  them come and bow down ²⁷  at your feet and acknowledge ²⁸  that I have loved you.

Wahyu 6:11

6:11 Each ²⁹  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ³⁰  of both their fellow servants ³¹  and their brothers who were going to be killed just as they had been.

Wahyu 8:13

8:13 Then ³²  I looked, and I heard an ³³  eagle ³⁴  flying directly overhead, ³⁵  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ³⁶ 

Wahyu 14:6

Three Angels and Three Messages

14:6 Then ³⁷  I saw another ³⁸  angel flying directly overhead, ³⁹  and he had ⁴⁰  an eternal gospel to proclaim ⁴¹  to those who live ⁴²  on the earth – to every nation, tribe, ⁴³  language, and people.

Wahyu 14:14

14:14 Then ⁴⁴  I looked, and a white cloud appeared, ⁴⁵  and seated on the cloud was one like a son of man! ⁴⁶  He had ⁴⁷  a golden crown on his head and a sharp sickle in his hand.

Wahyu 15:3

15:3 They ⁴⁸  sang the song of Moses the servant ⁴⁹  of God and the song of the Lamb: ⁵⁰ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁵¹ 

Just ⁵²  and true are your ways,

King over the nations! ⁵³ 

Wahyu 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁵⁴  books were opened, and another book was opened – the book of life. ⁵⁵  So ⁵⁶  the dead were judged by what was written in the books, according to their deeds. ⁵⁷ 

[1:9]  ¹ 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]  ² 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]  ³ tn The phrase “about Jesus” has been translated as an objective genitive.

[1:11]  ⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ⁵ 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.

[2:1]  ⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ sn On seven stars in his right hand see 1:16.

[2:1]  ¹¹ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[2:22]  ¹² tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ¹³ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[2:24]  ¹⁴ sn That is, the teaching of Jezebel (v. 20).

[2:24]  ¹⁵ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[3:1]  ¹⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “who has” (cf. 1:16).

[3:1]  ²⁰ tn Grk “a name.”

[3:1]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ²² tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[3:9]  ²³ tn Grk “behold” (L&N 91.13).

[3:9]  ²⁴ sn See the note on synagogue in 2:9.

[3:9]  ²⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ²⁶ 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]  ²⁷ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ²⁸ tn Or “and know,” “and recognize.”

[6:11]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ³⁰ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ³¹ tn Though σύνδουλος (sundoulos) has been 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.

[8:13]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ³³ tn Grk “one eagle.”

[8:13]  ³⁴ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ³⁵ tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ³⁶ tn Grk “about to sound their trumpets,” but this is redundant in English.

[14:6]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ³⁸ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ³⁹ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ⁴⁰ tn Grk “having.”

[14:6]  ⁴¹ tn Or “an eternal gospel to announce as good news.”

[14:6]  ⁴² tn Grk “to those seated on the earth.”

[14:6]  ⁴³ tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:14]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ⁴⁵ tn Grk “and behold, a white cloud.”

[14:14]  ⁴⁶ 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).

[14:14]  ⁴⁷ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[15:3]  ⁴⁸ tn Here καί (kai) has not been translated.

[15:3]  ⁴⁹ tn See the note on the word “servants” in 1:1.

[15:3]  ⁵⁰ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁵¹ 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.”

[15:3]  ⁵² tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁵³ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[20:12]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁵⁵ tn Grk “another book was opened, which is of life.”

[20:12]  ⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁵⁷ tn Grk “from the things written in the books according to their works.”