Wahyu 17:17

17:17 For God has put into their minds ¹  to carry out his purpose ²  by making ³  a decision ⁴  to give their royal power ⁵  to the beast until the words of God are fulfilled. ⁶ 

Wahyu 17:13

17:13 These kings ⁷  have a single intent, and they will give their power and authority to the beast.

Wahyu 13:11

13:11 Then ⁸  I saw another beast ⁹  coming up from the earth. He ¹⁰  had two horns like a lamb, ¹¹  but ¹²  was speaking like a dragon.

Wahyu 21:15

21:15 The angel ¹³  who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall.

Wahyu 10:4

10:4 When the seven thunders spoke, I was preparing to write, but ¹⁴  just then ¹⁵  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Wahyu 1:12

1:12 I ¹⁶  turned to see whose voice was speaking to me, ¹⁷  and when I did so, ¹⁸  I saw seven golden lampstands,

Wahyu 13:15

13:15 The second beast ¹⁹  was empowered ²⁰  to give life ²¹  to the image of the first beast ²²  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 3:18

3:18 take my advice ²³  and buy gold from me refined by fire so you can become rich! Buy from me ²⁴  white clothing so you can be clothed and your shameful nakedness ²⁵  will not be exposed, and buy eye salve ²⁶  to put on your eyes so you can see!

Wahyu 10:8

10:8 Then ²⁷  the voice I had heard from heaven began to speak ²⁸  to me ²⁹  again, ³⁰  “Go and take the open ³¹  scroll in the hand of the angel who is standing on the sea and on the land.”

Wahyu 4:1

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ³²  a door standing open in heaven! ³³  And the first voice I had heard speaking to me ³⁴  like a trumpet ³⁵  said: “Come up here so that ³⁶  I can show you what must happen after these things.”

Wahyu 9:13

9:13 Then ³⁷  the sixth angel blew his trumpet, and I heard a single voice coming from the ³⁸  horns on the golden altar that is before God,

Wahyu 13:5

13:5 The beast ³⁹  was given a mouth speaking proud words ⁴⁰  and blasphemies, and he was permitted ⁴¹  to exercise ruling authority ⁴²  for forty-two months.

Wahyu 16:1

The Bowls of God’s Wrath

16:1 Then ⁴³  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ⁴⁴ 

Wahyu 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ⁴⁵  of God is among human beings. ⁴⁶  He ⁴⁷  will live among them, and they will be his people, and God himself will be with them. ⁴⁸ 

[17:17]  ¹ tn Grk “hearts.”

[17:17]  ² tn Or “his intent.”

[17:17]  ³ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ⁴ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ⁵ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁶ tn Or “completed.”

[17:13]  ⁷ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[13:11]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁹ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ¹⁰ tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.

[13:11]  ¹¹ tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.

[13:11]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:15]  ¹³ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

[10:4]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ¹⁵ tn The words “just then” are not in the Greek text, but are implied.

[1:12]  ¹⁶ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

[1:12]  ¹⁷ 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.”

[1:12]  ¹⁸ tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

[13:15]  ¹⁹ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ²⁰ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ²¹ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ²² tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[3:18]  ²³ tn Grk “I counsel you to buy.”

[3:18]  ²⁴ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ²⁵ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ²⁶ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).

[10:8]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ²⁸ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ²⁹ 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]  ³⁰ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ³¹ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[4:1]  ³² tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:1]  ³³ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ³⁴ 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.”

[4:1]  ³⁵ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ³⁶ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[9:13]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ³⁸ tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[13:5]  ³⁹ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ⁴⁰ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ⁴¹ tn Grk “to it was granted.”

[13:5]  ⁴² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:1]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁴⁴ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[21:3]  ⁴⁵ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ⁴⁶ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ⁴⁷ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ⁴⁸ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.