Wahyu 1:20

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ¹  The seven stars are the angels ²  of the seven churches and the seven lampstands are the seven churches.

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ³  into prison so you may be tested, ⁴  and you will experience suffering ⁵  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁶ 

Wahyu 2:13

2:13 ‘I know ⁷  where you live – where Satan’s throne is. Yet ⁸  you continue to cling ⁹  to my name and you have not denied your ¹⁰  faith in me, ¹¹  even in the days of Antipas, my faithful witness, ¹²  who was killed in your city ¹³  where Satan lives.

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ¹⁴  I will give him some of the hidden manna, and I will give him a white ¹⁵  stone, ¹⁶  and on that stone will be written a new name that no one can understand ¹⁷  except the one who receives it.’

Wahyu 3:8

3:8 ‘I know your deeds. (Look! I have put ¹⁸  in front of you an open door that no one can shut.) ¹⁹  I know ²⁰  that you have little strength, ²¹  but ²²  you have obeyed ²³  my word and have not denied my name.

Wahyu 5:6

5:6 Then ²⁴  I saw standing in the middle of the throne ²⁵  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ²⁶  He had ²⁷  seven horns and seven eyes, which ²⁸  are the seven ²⁹  spirits of God ³⁰  sent out into all the earth.

Wahyu 5:13

5:13 Then ³¹  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ³² 

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

be praise, honor, glory, and ruling power ³³  forever and ever!”

Wahyu 7:9

7:9 After these things I looked, and here was ³⁴  an enormous crowd that no one could count, made up of persons from every nation, tribe, ³⁵  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Wahyu 10:6

10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! ³⁶ 

Wahyu 10:8

10:8 Then ³⁷  the voice I had heard from heaven began to speak ³⁸  to me ³⁹  again, ⁴⁰  “Go and take the open ⁴¹  scroll in the hand of the angel who is standing on the sea and on the land.”

Wahyu 13:2

13:2 Now ⁴²  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ⁴³  dragon gave the beast ⁴⁴  his power, his throne, and great authority to rule. ⁴⁵ 

Wahyu 18:19

18:19 And they threw dust on their heads and were shouting with weeping and mourning, ⁴⁶ 

“Woe, Woe, O great city –

in which all those who had ships on the sea got rich from her wealth –

because in a single hour she has been destroyed!” ⁴⁷ 

Wahyu 19:20

19:20 Now ⁴⁸  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁴⁹  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ⁵⁰ 

[1:20]  ¹ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ² tn Or perhaps “the messengers.”

[2:10]  ³ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁴ tn Or “tempted.”

[2:10]  ⁵ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁶ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[2:13]  ⁷ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ⁸ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁹ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ¹⁰ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ¹¹ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ¹² tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ¹³ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[2:17]  ¹⁴ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ¹⁵ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ¹⁶ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ¹⁷ tn Or “know”; for the meaning “understand” see L&N 32.4.

[3:8]  ¹⁸ tn Grk “I have given.”

[3:8]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “little power.”

[3:8]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ²³ 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.

[5:6]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ²⁵ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ²⁶ 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]  ²⁷ 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]  ²⁸ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ²⁹ 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]  ³⁰ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:13]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ³² tn Grk “saying.”

[5:13]  ³³ tn Or “dominion.”

[7:9]  ³⁴ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ³⁵ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:6]  ³⁶ tn On this phrase see BDAG 1092 s.v. χρόνος.

[10:8]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ³⁸ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ³⁹ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[10:8]  ⁴⁰ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ⁴¹ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[13:2]  ⁴² tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ⁴⁴ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ⁴⁵ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[18:19]  ⁴⁶ tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

[18:19]  ⁴⁷ tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[19:20]  ⁴⁸ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ⁴⁹ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ⁵⁰ tn Traditionally, “brimstone.”