Wahyu 2:8
Konteks2:8 “To 1 the angel of the church in Smyrna write the following: 2
“This is the solemn pronouncement of 3 the one who is the first and the last, the one who was dead, but 4 came to life:
Wahyu 4:10
Konteks4:10 the twenty-four elders throw themselves to the ground 5 before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns 6 before his 7 throne, saying:
Wahyu 5:1
Konteks5:1 Then 8 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 9 and sealed with seven seals. 10
Wahyu 7:13
Konteks7:13 Then 11 one of the elders asked 12 me, “These dressed in long white robes – who are they and where have they come from?”
Wahyu 10:1
Konteks10:1 Then 13 I saw another powerful angel descending from heaven, wrapped 14 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 15
Wahyu 10:8
Konteks10:8 Then 16 the voice I had heard from heaven began to speak 17 to me 18 again, 19 “Go and take the open 20 scroll in the hand of the angel who is standing on the sea and on the land.”
Wahyu 11:1
Konteks11:1 Then 21 a measuring rod 22 like a staff was given to me, and I was told, 23 “Get up and measure the temple of God, and the altar, and the ones who worship there.
Wahyu 11:12
Konteks11:12 Then 24 they 25 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 26 went up to heaven in a cloud while 27 their enemies stared at them.
Wahyu 12:1
Konteks12:1 Then 28 a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. 29
Wahyu 12:7
Konteks12:7 Then 30 war broke out in heaven: Michael 31 and his angels fought against the dragon, and the dragon and his angels fought back.
Wahyu 13:11
Konteks13:11 Then 32 I saw another beast 33 coming up from the earth. He 34 had two horns like a lamb, 35 but 36 was speaking like a dragon.
Wahyu 14:9
Konteks14:9 A 37 third angel 38 followed the first two, 39 declaring 40 in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,
Wahyu 15:1
Konteks15:1 Then 41 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 42 (they are final because in them God’s anger is completed).
Wahyu 15:7
Konteks15:7 Then 43 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 44 of God who lives forever and ever,
Wahyu 16:1
Konteks16:1 Then 45 I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” 46
Wahyu 18:4
Konteks18:4 Then 47 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 19:4
Konteks19:4 The twenty-four elders and the four living creatures threw themselves to the ground 48 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
Wahyu 19:6
Konteks19:6 Then 49 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 50
“Hallelujah!
For the Lord our God, 51 the All-Powerful, 52 reigns!
Wahyu 19:9
Konteks19:9 Then 53 the angel 54 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”
Wahyu 20:1
Konteks20:1 Then 55 I saw an angel descending from heaven, holding 56 in his hand the key to the abyss and a huge chain.
Wahyu 20:10-11
Konteks20:10 And the devil who deceived 57 them was thrown into the lake of fire and sulfur, 58 where the beast and the false prophet are 59 too, and they will be tormented there day and night forever and ever.
20:11 Then 60 I saw a large 61 white throne and the one who was seated on it; the earth and the heaven 62 fled 63 from his presence, and no place was found for them.
[2:8] 1 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:8] 2 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[2:8] 3 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[2:8] sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
[2:8] 4 tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.
[4:10] 5 tn Grk “the twenty-four elders fall 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.”
[4:10] 6 sn See the note on the word crown in Rev 3:11.
[4:10] 7 tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).
[5:1] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:1] 9 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
[5:1] 10 tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”
[7:13] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 12 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[10:1] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 15 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:8] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 17 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 18 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.”
[10:8] 19 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 20 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[11:1] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 22 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:12] 24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 25 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
[11:12] 26 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 27 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[12:1] 28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 29 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:7] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 31 sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).
[13:11] 32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 33 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 34 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.
[13:11] 35 tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
[13:11] 36 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[14:9] 37 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 38 tn Grk “And another angel, a third.”
[14:9] 39 tn Grk “followed them.”
[14:9] 40 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[15:1] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 42 tn Grk “seven plagues – the last ones.”
[15:7] 43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:1] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 46 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[18:4] 47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:4] 48 tn Grk “creatures 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.”
[19:6] 49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 50 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 51 tc Several
[19:6] 52 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
[19:9] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 54 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[20:1] 55 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 56 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
[20:10] 58 tn Traditionally, “brimstone.”
[20:10] 59 tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
[20:11] 60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 61 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 62 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] 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).
