Revelation 1:4

1:4 From John, ¹  to the seven churches that are in the province of Asia: ²  Grace and peace to you ³  from “he who is,” ⁴  and who was, and who is still to come, ⁵  and from the seven spirits who are before his throne,

Revelation 3:1

To the Church in Sardis

3:1 “To ⁶  the angel of the church in Sardis write the following: ⁷ 

“This is the solemn pronouncement of ⁸  the one who holds ⁹  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ¹⁰  that you are alive, but ¹¹  in reality ¹²  you are dead.

Revelation 5:6

5:6 Then ¹³  I saw standing in the middle of the throne ¹⁴  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ¹⁵  He had ¹⁶  seven horns and seven eyes, which ¹⁷  are the seven ¹⁸  spirits of God ¹⁹  sent out into all the earth.

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¹ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

² 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.

³ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

⁴ 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).

⁵ 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.”

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

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

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

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

⁹ tn Grk “who has” (cf. 1:16).

¹⁰ tn Grk “a name.”

¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹² tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

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

¹⁴ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

¹⁵ 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.

¹⁶ 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.”

¹⁷ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

¹⁸ 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.

¹⁹ sn See the note on the phrase the seven spirits of God in Rev 4:5.