Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ¹  who instructed Balak to put a stumbling block ²  before the people ³  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ⁴ 

Wahyu 2:20

2:20 But I have this against you: You tolerate that ⁵  woman ⁶  Jezebel, ⁷  who calls herself a prophetess, and by her teaching deceives ⁸  my servants ⁹  to commit sexual immorality and to eat food sacrificed to idols. ¹⁰ 

Wahyu 3:8

3:8 ‘I know your deeds. (Look! I have put ¹¹  in front of you an open door that no one can shut.) ¹²  I know ¹³  that you have little strength, ¹⁴  but ¹⁵  you have obeyed ¹⁶  my word and have not denied my name.

Wahyu 10:7

10:7 But in the days ¹⁷  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ¹⁸  just as he has ¹⁹  proclaimed to his servants ²⁰  the prophets.”

Wahyu 14:11

14:11 And the smoke from their ²¹  torture will go up ²²  forever and ever, and those who worship the beast and his image will have ²³  no rest day or night, along with ²⁴  anyone who receives the mark of his name.”

Wahyu 16:2

16:2 So ²⁵  the first angel ²⁶  went and poured out his bowl on the earth. Then ²⁷  ugly and painful sores ²⁸  appeared on the people ²⁹  who had the mark of the beast and who worshiped his image.

Wahyu 20:3

20:3 The angel ³⁰  then ³¹  threw him into the abyss and locked ³²  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

Wahyu 20:9

20:9 They ³³  went up ³⁴  on the broad plain of the earth ³⁵  and encircled ³⁶  the camp ³⁷  of the saints and the beloved city, but ³⁸  fire came down from heaven and devoured them completely. ³⁹ 

Wahyu 21:12

21:12 It has ⁴⁰  a massive, high wall ⁴¹  with twelve gates, ⁴²  with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel ⁴³  are written on the gates. ⁴⁴ 

[2:14]  ¹ sn See Num 22-24; 31:16.

[2:14]  ² tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

[2:14]  ³ tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

[2:14]  ⁴ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”

[2:20]  ⁵ tn The Greek article has been translated here with demonstrative force.

[2:20]  ⁶ tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א Ì⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.

[2:20]  ⁷ sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.

[2:20]  ⁸ tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”

[2:20]  ⁹ tn See the note on the word “servants” in 1:1.

[2:20]  ¹⁰ sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.

[3:8]  ¹¹ tn Grk “I have given.”

[3:8]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “little power.”

[3:8]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹⁶ 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.

[10:7]  ¹⁷ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ¹⁸ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ¹⁹ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ²⁰ tn See the note on the word “servants” in 1:1.

[14:11]  ²¹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ²² tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ²³ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ²⁴ tn Grk “and.”

[16:2]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ²⁶ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ²⁸ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ²⁹ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[20:3]  ³⁰ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³² tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:9]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ³⁴ tn The shift here to past tense reflects the Greek text.

[20:9]  ³⁵ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ³⁶ tn Or “surrounded.”

[20:9]  ³⁷ tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ³⁹ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[21:12]  ⁴⁰ tn Grk “jasper, having.” Here a new sentence was started in the translation.

[21:12]  ⁴¹ tn Grk “a (city) wall great and high.”

[21:12]  ⁴² tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

[21:12]  ⁴³ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

[21:12]  ⁴⁴ tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.