Wahyu 21:11

21:11 The city possesses ¹  the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. ² 

Wahyu 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

Wahyu 19:7

19:7 Let us rejoice ³  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

Wahyu 11:13

11:13 Just then ⁴  a major earthquake took place and a tenth of the city collapsed; seven thousand people ⁵  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Wahyu 15:4

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

and glorify ⁶  your name, because you alone are holy? ⁷ 

All nations ⁸  will come and worship before you

for your righteous acts ⁹  have been revealed.”

Wahyu 1:6

1:6 and has appointed ¹⁰  us as a kingdom, ¹¹  as priests ¹²  serving his God and Father – to him be the glory and the power for ever and ever! ¹³  Amen.

Wahyu 7:12

7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Wahyu 18:7

18:7 As much as ¹⁴  she exalted herself and lived in sensual luxury, ¹⁵  to this extent give her torment and grief because she said to herself, ¹⁶  ‘I rule as queen and am no widow; I will never experience grief!’

Wahyu 18:1

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. ¹⁷ 

Wahyu 5:12

5:12 all of whom ¹⁸  were singing ¹⁹  in a loud voice:

“Worthy is the lamb who was killed ²⁰ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Wahyu 15:8

15:8 and the temple was filled with smoke from God’s glory and from his power. Thus ²¹  no one could enter the temple until the seven plagues from the seven angels were completed.

Wahyu 16:9

16:9 Thus ²²  people ²³  were scorched by the terrible heat, ²⁴  yet ²⁵  they blasphemed the name of God, who has ruling authority ²⁶  over these plagues, and they would not repent and give him glory.

Wahyu 14:7

14:7 He declared ²⁷  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

Wahyu 21:26

21:26 They will bring the grandeur and the wealth ²⁸  of the nations ²⁹  into it,

Wahyu 18:14

18:14 (The ripe fruit ³⁰  you greatly desired ³¹ 

has gone from you,

and all your luxury ³²  and splendor ³³ 

have gone from you –

they will never ever be found again!) ³⁴ 

Wahyu 21:24

21:24 The nations ³⁵  will walk by its light and the kings of the earth will bring their grandeur ³⁶  into it.

Wahyu 19:1

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

Wahyu 4:11

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ³⁷ 

Wahyu 4:9

4:9 And whenever the living creatures give glory, honor, ³⁸  and thanks to the one who sits on the throne, who lives forever and ever,

Wahyu 5:13

5:13 Then ³⁹  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁴⁰ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁴¹  forever and ever!”

Wahyu 4:2

4:2 Immediately I was in the Spirit, ⁴²  and ⁴³  a throne was standing ⁴⁴  in heaven with someone seated on it!

Wahyu 15:3

15:3 They ⁴⁵  sang the song of Moses the servant ⁴⁶  of God and the song of the Lamb: ⁴⁷ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁴⁸ 

Just ⁴⁹  and true are your ways,

King over the nations! ⁵⁰ 

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁵¹  into prison so you may be tested, ⁵²  and you will experience suffering ⁵³  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁵⁴ 

[21:11]  ¹ tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

[21:11]  ² tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”

[19:7]  ³ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[11:13]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ⁵ tn Grk “seven thousand names of men.”

[15:4]  ⁶ 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]  ⁷ 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]  ⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁹ 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.”

[1:6]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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).

[18:7]  ¹⁴ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ¹⁵ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  ¹⁶ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:1]  ¹⁷ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[5:12]  ¹⁸ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ¹⁹ tn Grk “saying.”

[5:12]  ²⁰ tn Or “slaughtered”; traditionally, “slain.”

[15:8]  ²¹ tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.

[16:9]  ²² tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ²³ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ²⁴ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ²⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ²⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[14:7]  ²⁷ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[21:26]  ²⁸ tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”

[21:26]  ²⁹ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:14]  ³⁰ tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”

[18:14]  ³¹ tn Grk “you desired in your soul.”

[18:14]  ³² tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ³³ tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”

[18:14]  ³⁴ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:14]  sn This verse forms a parenthetical aside in the narrative.

[21:24]  ³⁵ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ³⁶ tn Or “splendor”; Grk “glory.”

[4:11]  ³⁷ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[4:9]  ³⁸ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:13]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁴⁰ tn Grk “saying.”

[5:13]  ⁴¹ tn Or “dominion.”

[4:2]  ⁴² 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).

[4:2]  ⁴³ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:2]  ⁴⁴ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[15:3]  ⁴⁵ tn Here καί (kai) has not been translated.

[15:3]  ⁴⁶ tn See the note on the word “servants” in 1:1.

[15:3]  ⁴⁷ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁴⁸ 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.”

[15:3]  ⁴⁹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁵⁰ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[2:10]  ⁵¹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁵² tn Or “tempted.”

[2:10]  ⁵³ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁵⁴ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”