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 5:11

5:11 Then ⁸  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁹  number was ten thousand times ten thousand ¹⁰  – thousands times thousands –

Wahyu 6:9

6:9 Now ¹¹  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ¹²  because of the word of God and because of the testimony they had given.

Wahyu 9:1

9:1 Then ¹³  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ¹⁴  to the earth, and he was given the key to the shaft of the abyss. ¹⁵ 

Wahyu 11:1

The Fate of the Two Witnesses

11:1 Then ¹⁶  a measuring rod ¹⁷  like a staff was given to me, and I was told, ¹⁸  “Get up and measure the temple of God, and the altar, and the ones who worship there.

Wahyu 12:9

12:9 So ¹⁹  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Wahyu 12:14

12:14 But ²⁰  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ²¹  to the place God ²²  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ²³ 

Wahyu 13:9

13:9 If anyone has an ear, he had better listen!

Wahyu 13:12

13:12 He ²⁴  exercised all the ruling authority ²⁵  of the first beast on his behalf, ²⁶  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Wahyu 17:4

17:4 Now ²⁷  the woman was dressed in purple and scarlet clothing, ²⁸  and adorned with gold, ²⁹  precious stones, and pearls. She held ³⁰  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ³¹ 

Wahyu 19:17-18

19:17 Then ³²  I saw one angel standing in ³³  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ³⁴ 

“Come, gather around for the great banquet ³⁵  of God,

19:18 to eat ³⁶  your fill ³⁷  of the flesh of kings,

the flesh of generals, ³⁸ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ³⁹ 

and small and great!”

Wahyu 20:8

20:8 and will go out to deceive ⁴⁰  the nations at the four corners of the earth, Gog and Magog, ⁴¹  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁴² 

Wahyu 20:13

20:13 The ⁴³  sea gave up the dead that were in it, and Death ⁴⁴  and Hades gave up the dead that were in them, and each one was judged according to his deeds.

Wahyu 21:2-3

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. 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 

Wahyu 21:9

The New Jerusalem Descends

21:9 Then ⁴⁹  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ⁵⁰  saying, “Come, I will show you the bride, the wife of the Lamb!”

[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.

[5:11]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁹ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ¹⁰ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[6:9]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ¹² tn Or “murdered.” See the note on the word “butcher” in 6:4.

[9:1]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ¹⁴ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ¹⁵ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[11:1]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ¹⁷ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ¹⁸ tn Grk “saying.”

[12:9]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:14]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ²¹ tn Or “desert.”

[12:14]  ²² tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ²³ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

[12:14]  sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).

[13:12]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ²⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ²⁶ 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.”

[17:4]  ²⁷ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ²⁸ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ²⁹ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ³⁰ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ³¹ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[19:17]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ³³ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ³⁴ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ³⁵ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ³⁶ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ³⁷ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ³⁸ tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ³⁹ tn See the note on the word “servants” in 1:1.

[20:8]  ⁴⁰ tn Or “mislead.”

[20:8]  ⁴¹ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁴² tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:13]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁴⁴ sn Here Death is personified (cf. 1 Cor 15:55).

[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.

[21:9]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ⁵⁰ 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.” See also v. 15.