Wahyu 3:10

3:10 Because you have kept ¹  my admonition ²  to endure steadfastly, ³  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

Wahyu 14:12

14:12 This requires ⁴  the steadfast endurance ⁵  of the saints – those who obey ⁶  God’s commandments and hold to ⁷  their faith in Jesus. ⁸ 

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.) ⁹ 

Wahyu 1:3

1:3 Blessed is the one who reads the words of this ¹⁰  prophecy aloud, ¹¹  and blessed are ¹²  those who hear and obey ¹³  the things written in it, because the time is near! ¹⁴ 

Wahyu 2:26

2:26 And to the one who conquers ¹⁵  and who continues in ¹⁶  my deeds until the end, I will give him authority over the nations ¹⁷  –

Wahyu 16:15

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

Blessed is the one who stays alert and does not lose ¹⁸  his clothes so that he will not have to walk around naked and his shameful condition ¹⁹  be seen.) ²⁰ 

Wahyu 3:3

3:3 Therefore, remember what you received and heard, ²¹  and obey it, ²²  and repent. If you do not wake up, I will come like a thief, and you will never ²³  know at what hour I will come against ²⁴  you.

Wahyu 12:17

12:17 So ²⁵  the dragon became enraged at the woman and went away to make war on the rest of her children, ²⁶  those who keep ²⁷  God’s commandments and hold to ²⁸  the testimony about Jesus. ²⁹  (12:18) And the dragon ³⁰  stood ³¹  on the sand ³²  of the seashore. ³³ 

Wahyu 22:9

22:9 But ³⁴  he said to me, “Do not do this! ³⁵  I am a fellow servant ³⁶  with you and with your brothers the prophets, and with those who obey ³⁷  the words of this book. Worship God!”

Wahyu 3:8

3:8 ‘I know your deeds. (Look! I have put ³⁸  in front of you an open door that no one can shut.) ³⁹  I know ⁴⁰  that you have little strength, ⁴¹  but ⁴²  you have obeyed ⁴³  my word and have not denied my name.

[3:10]  ¹ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ² tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ³ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[14:12]  ⁴ tn Grk “Here is.”

[14:12]  ⁵ tn Or “the perseverance.”

[14:12]  ⁶ tn Grk “who keep.”

[14:12]  ⁷ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁸ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

[22:7]  ⁹ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[1:3]  ¹⁰ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ¹¹ 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]  ¹² tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ¹³ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ¹⁴ sn The time refers to the time when the things prophesied would happen.

[2:26]  ¹⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ¹⁶ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ¹⁷ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:15]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.

[3:3]  ²¹ tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.

[3:3]  ²² tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ²³ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ²⁴ tn Or “come on.”

[12:17]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ²⁶ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ²⁷ tn Or “who obey.”

[12:17]  ²⁸ tn Grk “and having.”

[12:17]  ²⁹ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ³⁰ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ³¹ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ³² tn Or “sandy beach” (L&N 1.64).

[12:17]  ³³ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[22:9]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ³⁵ tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9]  ³⁶ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here 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.

[22:9]  ³⁷ tn Grk “keep” (an idiom for obedience).

[3:8]  ³⁸ tn Grk “I have given.”

[3:8]  ³⁹ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.

[3:8]  ⁴⁰ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ⁴¹ tn Or “little power.”

[3:8]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ⁴³ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.