Wahyu 2:23

2:23 Furthermore, I will strike her followers ¹  with a deadly disease, ²  and then all the churches will know that I am the one who searches minds and hearts. I will repay ³  each one of you ⁴  what your deeds deserve. ⁵ 

Wahyu 3:4

3:4 But you have a few individuals ⁶  in Sardis who have not stained ⁷  their clothes, and they will walk with me dressed ⁸  in white, because they are worthy.

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!” ⁹ 

Wahyu 5:2

5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?”

Wahyu 5:4

5:4 So ¹⁰  I began weeping bitterly ¹¹  because no one was found who was worthy to open the scroll or to look into it.

Wahyu 5:9

5:9 They were singing a new song: ¹² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹³ 

and at the cost of your own blood ¹⁴  you have purchased ¹⁵  for God

persons ¹⁶  from every tribe, language, ¹⁷  people, and nation.

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 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 11:18

11:18 The ²¹  nations ²²  were enraged,

but ²³  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ²⁴ 

the prophets, their reward,

as well as to the saints

and to those who revere ²⁵  your name, both small and great,

and the time has come ²⁶  to destroy those who destroy ²⁷  the earth.”

Wahyu 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ²⁸ 

then by the sword he must be killed.

This ²⁹  requires steadfast endurance ³⁰  and faith from the saints.

Wahyu 13:15

13:15 The second beast ³¹  was empowered ³²  to give life ³³  to the image of the first beast ³⁴  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 13:18

13:18 This calls for wisdom: ³⁵  Let the one who has insight calculate the beast’s number, for it is man’s number, ³⁶  and his number is 666. ³⁷ 

Wahyu 14:12

14:12 This requires ³⁸  the steadfast endurance ³⁹  of the saints – those who obey ⁴⁰  God’s commandments and hold to ⁴¹  their faith in Jesus. ⁴² 

Wahyu 16:6

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

so ⁴³  you have given them blood to drink. They got what they deserved!” ⁴⁴ 

Wahyu 17:9

17:9 (This requires ⁴⁵  a mind that has wisdom.) The seven heads are seven mountains ⁴⁶  the woman sits on. They are also seven kings:

Wahyu 22:14

22:14 Blessed are those who wash their robes so they can have access ⁴⁷  to the tree of life and can enter into the city by the gates.

[2:23]  ¹ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ² tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ³ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁴ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁵ tn Grk “each one of you according to your works.”

[3:4]  ⁶ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ⁷ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ⁸ tn The word “dressed” is not in the Greek text, but is implied.

[4:11]  ⁹ 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).

[5:4]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

[5:4]  ¹¹ tn Grk “much.”

[5:9]  ¹² tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ¹³ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹⁴ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ¹⁵ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ¹⁶ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ¹⁷ tn Grk “and language,” but 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.

[5:12]  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.”

[11:18]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ²² tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ²⁴ tn See the note on the word “servants” in 1:1.

[11:18]  ²⁵ tn Grk “who fear.”

[11:18]  ²⁶ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ²⁷ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[13:10]  ²⁸ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ²⁹ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ³⁰ tn Or “perseverance.”

[13:15]  ³¹ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ³² tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ³³ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ³⁴ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:18]  ³⁵ tn Grk “Here is wisdom.”

[13:18]  ³⁶ tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

[13:18]  sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.

[13:18]  ³⁷ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[14:12]  ³⁸ tn Grk “Here is.”

[14:12]  ³⁹ tn Or “the perseverance.”

[14:12]  ⁴⁰ tn Grk “who keep.”

[14:12]  ⁴¹ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁴² tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

[16:6]  ⁴³ 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]  ⁴⁴ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[17:9]  ⁴⁵ tn Grk “Here is the mind that has wisdom.”

[17:9]  ⁴⁶ tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.

[22:14]  ⁴⁷ tn Grk “so that there will be to them authority over the tree of life.”