Wahyu 1:6-7

1:6 and has appointed ¹  us as a kingdom, ²  as priests ³  serving his God and Father – to him be the glory and the power for ever and ever! ⁴  Amen.

1:7 (Look! He is returning with the clouds, ⁵ 

and every eye will see him,

even ⁶  those who pierced him, ⁷ 

and all the tribes ⁸  on the earth will mourn because ⁹  of him.

This will certainly come to pass! ¹⁰  Amen.) ¹¹ 

Wahyu 1:16

1:16 He held ¹²  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ¹³  face shone like the sun shining at full strength.

Wahyu 3:2

3:2 Wake up then, and strengthen what remains that was about ¹⁴  to die, because I have not found your deeds complete ¹⁵  in the sight ¹⁶  of my God.

Wahyu 7:1

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree.

Wahyu 7:17

7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ¹⁷ 

Wahyu 11:9

11:9 For three and a half days those from every ¹⁸  people, tribe, ¹⁹  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ²⁰ 

Wahyu 13:3

13:3 One of the beast’s ²¹  heads appeared to have been killed, ²²  but the lethal wound had been healed. ²³  And the whole world followed ²⁴  the beast in amazement;

Wahyu 15:4

15:4 Who will not fear you, O Lord,

and glorify ²⁵  your name, because you alone are holy? ²⁶ 

All nations ²⁷  will come and worship before you

for your righteous acts ²⁸  have been revealed.”

Wahyu 16:6

16:6 because they poured out the blood of your saints and prophets,

so ²⁹  you have given them blood to drink. They got what they deserved!” ³⁰ 

Wahyu 17:17

17:17 For God has put into their minds ³¹  to carry out his purpose ³²  by making ³³  a decision ³⁴  to give their royal power ³⁵  to the beast until the words of God are fulfilled. ³⁶ 

Wahyu 18:4

18:4 Then ³⁷  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

Wahyu 18:13

18:13 cinnamon, spice, ³⁸  incense, perfumed ointment, ³⁹  frankincense, ⁴⁰  wine, olive oil and costly flour, ⁴¹  wheat, cattle and sheep, horses and four-wheeled carriages, ⁴²  slaves and human lives. ⁴³ 

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ⁴⁴  against her on your behalf!) ⁴⁵ 

Wahyu 19:11

The Son of God Goes to War

19:11 Then ⁴⁶  I saw heaven opened and here came ⁴⁷  a white horse! The ⁴⁸  one riding it was called “Faithful” and “True,” and with justice ⁴⁹  he judges and goes to war.

Wahyu 19:17

19:17 Then ⁵⁰  I saw one angel standing in ⁵¹  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁵² 

“Come, gather around for the great banquet ⁵³  of God,

Wahyu 20:13

20:13 The ⁵⁴  sea gave up the dead that were in it, and Death ⁵⁵  and Hades gave up the dead that were in them, and each one was judged according to his deeds.

Wahyu 21:1

A New Heaven and a New Earth

21:1 Then ⁵⁶  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ⁵⁷  and the sea existed no more.

Wahyu 21:10

21:10 So ⁵⁸  he took me away in the Spirit ⁵⁹  to a huge, majestic mountain ⁶⁰  and showed me the holy city, Jerusalem, descending out of heaven from God.

Wahyu 22:3

22:3 And there will no longer be any curse, ⁶¹  and the throne of God and the Lamb will be in the city. ⁶²  His ⁶³  servants ⁶⁴  will worship ⁶⁵  him,

[1:6]  ¹ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ² tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ³ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ⁴ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[1:7]  ⁵ sn An allusion to Dan 7:13.

[1:7]  ⁶ tn Here καί (kai) was translated as ascensive.

[1:7]  ⁷ sn An allusion to Zech 12:10.

[1:7]  ⁸ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁹ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ¹⁰ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ¹¹ sn These lines are placed in parentheses because they form an aside to the main argument.

[1:16]  ¹² tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ¹³ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[3:2]  ¹⁴ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ¹⁵ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ¹⁶ 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.”

[7:17]  ¹⁷ sn An allusion to Isa 25:8.

[11:9]  ¹⁸ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ¹⁹ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ²⁰ tn Or “to be buried.”

[13:3]  ²¹ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ²² tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ²³ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ²⁴ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[15:4]  ²⁵ tn Or “and praise.”

[15:4]  sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.

[15:4]  ²⁶ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ²⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ²⁸ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[16:6]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ³⁰ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[17:17]  ³¹ tn Grk “hearts.”

[17:17]  ³² tn Or “his intent.”

[17:17]  ³³ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ³⁴ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ³⁵ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ³⁶ tn Or “completed.”

[18:4]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:13]  ³⁸ tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”

[18:13]  ³⁹ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ⁴⁰ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ⁴¹ tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”

[18:13]  ⁴² tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”

[18:13]  ⁴³ tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).

[18:20]  ⁴⁴ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ⁴⁵ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[18:20]  sn This verse forms a parenthetical aside in the narrative.

[19:11]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁴⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁴⁸ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ⁴⁹ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:17]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁵¹ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁵² 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]  ⁵³ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[20:13]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

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

[21:1]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ⁵⁷ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:10]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.

[21:10]  ⁵⁹ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[21:10]  ⁶⁰ tn Grk “to a mountain great and high.”

[22:3]  ⁶¹ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ⁶² tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ⁶³ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ⁶⁴ tn See the note on the word “servants” in 1:1.

[22:3]  ⁶⁵ tn Or “will serve.”