Wahyu 2:12

To the Church in Pergamum

2:12 “To ¹  the angel of the church in Pergamum write the following: ² 

“This is the solemn pronouncement of ³  the one who has the sharp double-edged sword: ⁴ 

Wahyu 2:16

2:16 Therefore, ⁵  repent! If not, I will come against you quickly and make war against those people ⁶  with the sword of my mouth.

Wahyu 2:22

2:22 Look! I am throwing her onto a bed of violent illness, ⁷  and those who commit adultery with her into terrible suffering, ⁸  unless they repent of her deeds.

Wahyu 2:27

2:27 he ⁹  will rule ¹⁰  them with an iron rod ¹¹ 

and like clay jars he will break them to pieces, ¹² 

Wahyu 3:2

3:2 Wake up then, and strengthen what remains that was about ¹³  to die, because I have not found your deeds complete ¹⁴  in the sight ¹⁵  of my God.

Wahyu 3:4

3:4 But you have a few individuals ¹⁶  in Sardis who have not stained ¹⁷  their clothes, and they will walk with me dressed ¹⁸  in white, because they are worthy.

Wahyu 5:3

5:3 But ¹⁹  no one in heaven or on earth or under the earth was able to open the scroll or look into it.

Wahyu 6:13

6:13 and the stars in the sky ²⁰  fell to the earth like a fig tree dropping ²¹  its unripe figs ²²  when shaken by a fierce ²³  wind.

Wahyu 9:11

9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ²⁴ 

Wahyu 9:21

9:21 Furthermore, ²⁵  they did not repent of their murders, of their magic spells, ²⁶  of their sexual immorality, or of their stealing.

Wahyu 12:6

12:6 and she ²⁷  fled into the wilderness ²⁸  where a place had been prepared for her ²⁹  by God, so she could be taken care of ³⁰  for 1,260 days.

Wahyu 12:13

12:13 Now ³¹  when the dragon realized ³²  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.

Wahyu 12:15

12:15 Then ³³  the serpent spouted water like a river out of his mouth after the woman in an attempt to ³⁴  sweep her away by a flood,

Wahyu 17:2

17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” ³⁵ 

Wahyu 17:18--18:1

17:18 As for ³⁶  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Babylon is Destroyed

18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. ³⁷ 

Wahyu 18:15

18:15 The merchants who sold ³⁸  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ³⁹  and mourn,

Wahyu 19:12

19:12 His eyes are like a fiery ⁴⁰  flame and there are many diadem crowns ⁴¹  on his head. He has ⁴²  a name written ⁴³  that no one knows except himself.

Wahyu 20:15

20:15 If ⁴⁴  anyone’s name ⁴⁵  was not found written in the book of life, that person ⁴⁶  was thrown into the lake of fire.

Wahyu 21:2

21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband.

Wahyu 22:10

22:10 Then ⁴⁷  he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near.

[2:12]  ¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:12]  ² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:12]  ³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:12]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:12]  ⁴ sn On the sharp double-edged sword see 1:16.

[2:16]  ⁵ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ⁶ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

[2:22]  ⁷ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ⁸ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[2:27]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:27]  ¹⁰ tn Grk “will shepherd.”

[2:27]  ¹¹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[2:27]  ¹² sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.

[3:2]  ¹³ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ¹⁴ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ¹⁵ tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”

[3:4]  ¹⁶ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ¹⁷ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ¹⁸ tn The word “dressed” is not in the Greek text, but is implied.

[5:3]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:13]  ²⁰ tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

[6:13]  ²¹ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ²² tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

[6:13]  ²³ tn Grk “great wind.”

[9:11]  ²⁴ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[9:21]  ²⁵ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.

[9:21]  ²⁶ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[12:6]  ²⁷ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ²⁸ tn Or “desert.”

[12:6]  ²⁹ tn Grk “where she has there a place prepared by God.”

[12:6]  ³⁰ tn Grk “so they can take care of her.”

[12:13]  ³¹ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ³² tn Grk “saw.”

[12:15]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ³⁴ tn Grk “so that he might make her swept away.”

[17:2]  ³⁵ tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.

[17:18]  ³⁶ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:1]  ³⁷ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[18:15]  ³⁸ tn Grk “the merchants [sellers] of these things.”

[18:15]  ³⁹ tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.

[19:12]  ⁴⁰ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁴¹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[19:12]  ⁴² tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ⁴³ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[20:15]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁴⁵ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁴⁶ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[22:10]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.