Wahyu 22:16

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!” ¹ 

Wahyu 22:6

A Final Reminder

22:6 Then ²  the angel ³  said to me, “These words are reliable ⁴  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ⁵  what must happen soon.”

Wahyu 5:6

5:6 Then ⁶  I saw standing in the middle of the throne ⁷  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ⁸  He had ⁹  seven horns and seven eyes, which ¹⁰  are the seven ¹¹  spirits of God ¹²  sent out into all the earth.

Wahyu 1:1

The Prologue

1:1 The revelation of Jesus Christ, ¹³  which God gave him to show his servants ¹⁴  what must happen very soon. ¹⁵  He made it clear ¹⁶  by sending his angel to his servant ¹⁷  John,

Wahyu 11:3

11:3 And I will grant my two witnesses authority ¹⁸  to prophesy for 1,260 days, dressed in sackcloth.

[22:16]  ¹ 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.”

[22:6]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ³ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ⁴ tn Grk “faithful.”

[22:6]  ⁵ tn See the note on the word “servants” in 1:1.

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

[5:6]  ⁷ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ⁸ 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]  ⁹ 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]  ¹⁰ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ¹¹ 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]  ¹² sn See the note on the phrase the seven spirits of God in Rev 4:5.

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ¹⁷ tn See the note on the word “servants” earlier in this verse.

[11:3]  ¹⁸ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.