Wahyu 1:4

1:4 From John, ¹  to the seven churches that are in the province of Asia: ²  Grace and peace to you ³  from “he who is,” ⁴  and who was, and who is still to come, ⁵  and from the seven spirits who are before his throne,

Wahyu 1:11

1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ⁶  Smyrna, ⁷  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

Wahyu 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁸  I will permit ⁹  him to eat from the tree of life that is ¹⁰  in the paradise of God.’ ¹¹ 

Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ¹²  who instructed Balak to put a stumbling block ¹³  before the people ¹⁴  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ¹⁵ 

Wahyu 4:5

4:5 From ¹⁶  the throne came out flashes of lightning and roaring ¹⁷  and crashes of thunder. Seven flaming torches, which are the seven spirits of God, ¹⁸  were burning in front of the throne

Wahyu 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ¹⁹  before the Lamb. Each ²⁰  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ²¹ 

Wahyu 6:9

6:9 Now ²²  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ²³  because of the word of God and because of the testimony they had given.

Wahyu 7:2

7:2 Then ²⁴  I saw another angel ascending from the east, ²⁵  who had ²⁶  the seal ²⁷  of the living God. He ²⁸  shouted out with a loud voice to the four angels who had been given permission ²⁹  to damage the earth and the sea: ³⁰ 

Wahyu 10:4

10:4 When the seven thunders spoke, I was preparing to write, but ³¹  just then ³²  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Wahyu 12:5

12:5 So ³³  the woman gave birth to a son, a male child, ³⁴  who is going to rule ³⁵  over all the nations ³⁶  with an iron rod. ³⁷  Her ³⁸  child was suddenly caught up to God and to his throne,

Wahyu 12:16

12:16 but ³⁹  the earth came to her rescue; ⁴⁰  the ground opened up ⁴¹  and swallowed the river that the dragon had spewed from his mouth.

Wahyu 13:12

13:12 He ⁴²  exercised all the ruling authority ⁴³  of the first beast on his behalf, ⁴⁴  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Wahyu 14:2

14:2 I also heard a sound ⁴⁵  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ⁴⁶  the sound I heard was like that made by harpists playing their harps,

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ⁴⁷  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ⁴⁸  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁴⁹ 

Wahyu 16:18

16:18 Then ⁵⁰  there were flashes of lightning, roaring, ⁵¹  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ⁵²  has been on the earth, so tremendous was that earthquake.

Wahyu 17:12

17:12 The ⁵³  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁵⁴  as kings with the beast for one hour.

Wahyu 17:16

17:16 The ⁵⁵  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ⁵⁶  will consume her flesh and burn her up with fire. ⁵⁷ 

Wahyu 18:6

18:6 Repay her the same way she repaid others; ⁵⁸  pay her back double ⁵⁹  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

Wahyu 20:8

20:8 and will go out to deceive ⁶⁰  the nations at the four corners of the earth, Gog and Magog, ⁶¹  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁶² 

Wahyu 20:11

The Great White Throne

20:11 Then ⁶³  I saw a large ⁶⁴  white throne and the one who was seated on it; the earth and the heaven ⁶⁵  fled ⁶⁶  from his presence, and no place was found for them.

Wahyu 21:12

21:12 It has ⁶⁷  a massive, high wall ⁶⁸  with twelve gates, ⁶⁹  with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel ⁷⁰  are written on the gates. ⁷¹ 

Wahyu 22:6

A Final Reminder

22:6 Then ⁷²  the angel ⁷³  said to me, “These words are reliable ⁷⁴  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ⁷⁵  what must happen soon.”

[1:4]  ¹ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ³ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ⁴ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ⁵ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

[1:11]  ⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ⁷ tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.

[2:7]  ⁸ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ⁹ tn Or “grant.”

[2:7]  ¹⁰ tn Or “stands.”

[2:7]  ¹¹ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:14]  ¹² sn See Num 22-24; 31:16.

[2:14]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.”

[4:5]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:5]  ¹⁷ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[4:5]  ¹⁸ sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.

[5:8]  ¹⁹ tn Grk “fell down.” 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.”

[5:8]  ²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ²¹ sn This interpretive comment by the author forms a parenthesis in the narrative.

[6:9]  ²² 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]  ²³ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[7:2]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ²⁵ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ²⁶ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ²⁷ tn Or “signet” (L&N 6.54).

[7:2]  ²⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:2]  ²⁹ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ³⁰ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[10:4]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ³² tn The words “just then” are not in the Greek text, but are implied.

[12:5]  ³³ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ³⁴ tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ³⁵ tn Grk “shepherd.”

[12:5]  ³⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ³⁷ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).

[12:5]  ³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:16]  ³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ⁴⁰ tn Grk “the earth helped the woman.”

[12:16]  ⁴¹ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[13:12]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁴³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁴⁴ 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.”

[14:2]  ⁴⁵ tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.

[14:2]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:4]  ⁴⁷ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[16:14]  ⁴⁸ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ⁴⁹ 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.”

[16:18]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ⁵¹ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[16:18]  ⁵² tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[17:12]  ⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁵⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:16]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁵⁶ tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁵⁷ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[18:6]  ⁵⁸ tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ⁵⁹ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[20:8]  ⁶⁰ tn Or “mislead.”

[20:8]  ⁶¹ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁶² tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:11]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁶⁴ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁶⁵ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁶⁶ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[21:12]  ⁶⁷ tn Grk “jasper, having.” Here a new sentence was started in the translation.

[21:12]  ⁶⁸ tn Grk “a (city) wall great and high.”

[21:12]  ⁶⁹ 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]  ⁷⁰ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

[21:12]  ⁷¹ tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.

[22:6]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ⁷³ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ⁷⁴ tn Grk “faithful.”

[22:6]  ⁷⁵ tn See the note on the word “servants” in 1:1.