Wahyu 3:1

To the Church in Sardis

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

“This is the solemn pronouncement of ³  the one who holds ⁴  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ⁵  that you are alive, but ⁶  in reality ⁷  you are dead.

Wahyu 4:8

4:8 Each one of the four living creatures had six wings ⁸  and was full of eyes all around and inside. ⁹  They never rest day or night, saying: ¹⁰ 

“Holy Holy Holy is the Lord God, the All-Powerful, ¹¹ 

Who was and who is, and who is still to come!”

Wahyu 5:6

5:6 Then ¹²  I saw standing in the middle of the throne ¹³  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ¹⁴  He had ¹⁵  seven horns and seven eyes, which ¹⁶  are the seven ¹⁷  spirits of God ¹⁸  sent out into all the earth.

Wahyu 5:9

5:9 They were singing a new song: ¹⁹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²⁰ 

and at the cost of your own blood ²¹  you have purchased ²²  for God

persons ²³  from every tribe, language, ²⁴  people, and nation.

Wahyu 11:13

11:13 Just then ²⁵  a major earthquake took place and a tenth of the city collapsed; seven thousand people ²⁶  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Wahyu 15:2

15:2 Then ²⁷  I saw something like a sea of glass ²⁸  mixed with fire, and those who had conquered ²⁹  the beast and his image and the number of his name. They were standing ³⁰  by ³¹  the sea of glass, holding harps given to them by God. ³² 

Wahyu 16:19

16:19 The ³³  great city was split into three parts and the cities of the nations ³⁴  collapsed. ³⁵  So ³⁶  Babylon the great was remembered before God, and was given the cup ³⁷  filled with the wine made of God’s furious wrath. ³⁸ 

Wahyu 19:10

19:10 So ³⁹  I threw myself down ⁴⁰  at his feet to worship him, but ⁴¹  he said, “Do not do this! ⁴²  I am only ⁴³  a fellow servant ⁴⁴  with you and your brothers ⁴⁵  who hold to the testimony about ⁴⁶  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 19:15

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁴⁷  He ⁴⁸  will rule ⁴⁹  them with an iron rod, ⁵⁰  and he stomps the winepress ⁵¹  of the furious ⁵²  wrath of God, the All-Powerful. ⁵³ 

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ⁵⁴  in the first resurrection. The second death has no power over them, ⁵⁵  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

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

[3:1]  ² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

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

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

[3:1]  ⁴ tn Grk “who has” (cf. 1:16).

[3:1]  ⁵ tn Grk “a name.”

[3:1]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ⁷ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[4:8]  ⁸ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ⁹ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ¹⁰ tn Or “They never stop saying day and night.”

[4:8]  ¹¹ 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.”

[4:8]  sn A quotation from (or an allusion to) Isa 6:3.

[5:6]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ¹³ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ¹⁷ 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]  ¹⁸ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:9]  ¹⁹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁰ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²¹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ²² tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ²³ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ²⁴ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:13]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ²⁶ tn Grk “seven thousand names of men.”

[15:2]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ²⁸ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ²⁹ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ³⁰ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ³¹ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ³² tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[16:19]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ³⁴ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ³⁵ tn Grk “fell.”

[16:19]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ³⁷ tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

[16:19]  ³⁸ tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.

[19:10]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁴⁰ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁴² tn On the elliptical expression ὅρα μή (Jora 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.”

[19:10]  ⁴³ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ⁴⁴ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁴⁵ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ⁴⁶ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[19:15]  ⁴⁷ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁴⁹ tn Grk “will shepherd.”

[19:15]  ⁵⁰ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).

[19:15]  ⁵¹ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ⁵² tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ⁵³ 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.”

[20:6]  ⁵⁴ tn Grk “who has a share.”

[20:6]  ⁵⁵ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.