Wahyu 3:7

To the Church in Philadelphia

3:7 “To ¹  the angel of the church in Philadelphia write the following: ² 

“This is the solemn pronouncement of ³  the Holy One, the True One, who holds the key of David, who opens doors ⁴  no one can shut, and shuts doors ⁵  no one can open:

Wahyu 3:14

To the Church in Laodicea

3:14 “To ⁶  the angel of the church in Laodicea write the following: ⁷ 

“This is the solemn pronouncement of ⁸  the Amen, the faithful and true witness, the originator ⁹  of God’s creation:

Wahyu 6:10

6:10 They ¹⁰  cried out with a loud voice, ¹¹  “How long, ¹²  Sovereign Master, ¹³  holy and true, before you judge those who live on the earth and avenge our blood?”

Wahyu 19:2

19:2 because his judgments are true and just. ¹⁴ 

For he has judged ¹⁵  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ¹⁶  poured out by her own hands!” ¹⁷ 

Wahyu 19:9

19:9 Then ¹⁸  the angel ¹⁹  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 19:11

The Son of God Goes to War

19:11 Then ²⁰  I saw heaven opened and here came ²¹  a white horse! The ²²  one riding it was called “Faithful” and “True,” and with justice ²³  he judges and goes to war.

Wahyu 21:5

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ²⁴  he said to me, “Write it down, ²⁵  because these words are reliable ²⁶  and true.”

Wahyu 22:6

A Final Reminder

22:6 Then ²⁷  the angel ²⁸  said to me, “These words are reliable ²⁹  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ³⁰  what must happen soon.”

Wahyu 15:3

15:3 They ³¹  sang the song of Moses the servant ³²  of God and the song of the Lamb: ³³ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ³⁴ 

Just ³⁵  and true are your ways,

King over the nations! ³⁶ 

[3:7]  ¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:7]  ⁴ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ⁵ tn See the note on the word “door” earlier in this verse.

[3:14]  ⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ⁷ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ⁸ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  ⁹ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

[6:10]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹¹ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ¹² tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ¹³ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[19:2]  ¹⁴ tn Compare the similar phrase in Rev 16:7.

[19:2]  ¹⁵ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ¹⁶ tn See the note on the word “servants” in 1:1.

[19:2]  ¹⁷ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:9]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

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

[19:11]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ²¹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ²² tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ²³ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[21:5]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ²⁵ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ²⁶ tn Grk “faithful.”

[22:6]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ²⁸ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ²⁹ tn Grk “faithful.”

[22:6]  ³⁰ tn See the note on the word “servants” in 1:1.

[15:3]  ³¹ tn Here καί (kai) has not been translated.

[15:3]  ³² tn See the note on the word “servants” in 1:1.

[15:3]  ³³ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ³⁴ 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]  ³⁵ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ³⁶ 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.