Wahyu 14:13

14:13 Then ¹  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, ²  because their deeds will follow them.” ³ 

Wahyu 22:21

22:21 The grace of the Lord Jesus be with all. ⁴ 

Wahyu 1:3

1:3 Blessed is the one who reads the words of this ⁵  prophecy aloud, ⁶  and blessed are ⁷  those who hear and obey ⁸  the things written in it, because the time is near! ⁹ 

Wahyu 5:13

5:13 Then ¹⁰  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ¹¹ 

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

be praise, honor, glory, and ruling power ¹²  forever and ever!”

Wahyu 22:7

22:7 (Look! I am coming soon!

Blessed is the one who keeps the words of the prophecy expressed in this book.) ¹³ 

Wahyu 1:4

1:4 From John, ¹⁴  to the seven churches that are in the province of Asia: ¹⁵  Grace and peace to you ¹⁶  from “he who is,” ¹⁷  and who was, and who is still to come, ¹⁸  and from the seven spirits who are before his throne,

Wahyu 16:15

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ¹⁹  his clothes so that he will not have to walk around naked and his shameful condition ²⁰  be seen.) ²¹ 

Wahyu 19:9

19:9 Then ²²  the angel ²³  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”

Wahyu 21:7

21:7 The one who conquers ²⁴  will inherit these things, and I will be his God and he will be my son.

Wahyu 22:14

22:14 Blessed are those who wash their robes so they can have access ²⁵  to the tree of life and can enter into the city by the gates.

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ²⁶  in the first resurrection. The second death has no power over them, ²⁷  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

[14:13]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ² tn Or “from their trouble” (L&N 22.7).

[14:13]  ³ tn Grk “their deeds will follow with them.”

[22:21]  ⁴ 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.

[1:3]  ⁵ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ⁶ 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]  ⁷ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ⁸ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ⁹ sn The time refers to the time when the things prophesied would happen.

[5:13]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ¹¹ tn Grk “saying.”

[5:13]  ¹² tn Or “dominion.”

[22:7]  ¹³ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[1:4]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ¹⁷ 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]  ¹⁸ 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.”

[16:15]  ¹⁹ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ²⁰ tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ²¹ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.

[19:9]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ²³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[21:7]  ²⁴ tn Or “who is victorious”; traditionally, “who overcomes.”

[22:14]  ²⁵ tn Grk “so that there will be to them authority over the tree of life.”

[20:6]  ²⁶ tn Grk “who has a share.”

[20:6]  ²⁷ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.