Wahyu 1:2

1:2 who then ¹  testified to everything that he saw concerning the word of God and the testimony about ²  Jesus Christ.

Wahyu 22:20

22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus!

Wahyu 3:14

To the Church in Laodicea

3:14 “To ³  the angel of the church in Laodicea write the following: ⁴ 

“This is the solemn pronouncement of ⁵  the Amen, the faithful and true witness, the originator ⁶  of God’s creation:

Wahyu 11:3

11:3 And I will grant my two witnesses authority ⁷  to prophesy for 1,260 days, dressed in sackcloth.

Wahyu 15:5

15:5 After ⁸  these things I looked, and the temple (the tent ⁹  of the testimony) ¹⁰  was opened in heaven,

Wahyu 19:10

19:10 So ¹¹  I threw myself down ¹²  at his feet to worship him, but ¹³  he said, “Do not do this! ¹⁴  I am only ¹⁵  a fellow servant ¹⁶  with you and your brothers ¹⁷  who hold to the testimony about ¹⁸  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 2:13

2:13 ‘I know ¹⁹  where you live – where Satan’s throne is. Yet ²⁰  you continue to cling ²¹  to my name and you have not denied your ²²  faith in me, ²³  even in the days of Antipas, my faithful witness, ²⁴  who was killed in your city ²⁵  where Satan lives.

Wahyu 1:5

1:5 and from Jesus Christ – the faithful ²⁶  witness, ²⁷  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ²⁸  from our sins at the cost of ²⁹  his own blood

Wahyu 6:9

6:9 Now ³⁰  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ³¹  because of the word of God and because of the testimony they had given.

Wahyu 12:11

12:11 But ³²  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ³³  so much that they were afraid to die.

Wahyu 17:6

17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ³⁴  I ³⁵  was greatly astounded ³⁶  when I saw her.

Wahyu 11:7

11:7 When ³⁷  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ³⁸  them and kill them.

Wahyu 12:17

12:17 So ³⁹  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁴⁰  those who keep ⁴¹  God’s commandments and hold to ⁴²  the testimony about Jesus. ⁴³  (12:18) And the dragon ⁴⁴  stood ⁴⁵  on the sand ⁴⁶  of the seashore. ⁴⁷ 

Wahyu 1:9

1:9 I, John, your brother and the one who shares ⁴⁸  with you in the persecution, kingdom, and endurance that ⁴⁹  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁵⁰ 

Wahyu 20:4

20:4 Then ⁵¹  I saw thrones and seated on them were those who had been given authority to judge. ⁵²  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ⁵³  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁵⁴  came to life ⁵⁵  and reigned with Christ for a thousand years.

Wahyu 11:12

11:12 Then ⁵⁶  they ⁵⁷  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ⁵⁸  went up to heaven in a cloud while ⁵⁹  their enemies stared at them.

Wahyu 22:16

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ⁶⁰ 

Wahyu 13:13

13:13 He ⁶¹  performed momentous signs, even making fire come down from heaven in front of people ⁶² 

Wahyu 22:18

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ⁶³  in this book.

Wahyu 11:4-5

11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ⁶⁴  11:5 If ⁶⁵  anyone wants to harm them, fire comes out of their mouths ⁶⁶  and completely consumes ⁶⁷  their enemies. If ⁶⁸  anyone wants to harm them, they must be killed this way.

Wahyu 11:10-11

11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But ⁶⁹  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ⁷⁰  those who were watching them.

Wahyu 11:6

11:6 These two have the power ⁷¹  to close up the sky so that it does not rain during the time ⁷²  they are prophesying. They ⁷³  have power ⁷⁴  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

Wahyu 11:9

11:9 For three and a half days those from every ⁷⁵  people, tribe, ⁷⁶  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ⁷⁷ 

Wahyu 14:10

14:10 that person ⁷⁸  will also drink of the wine of God’s anger ⁷⁹  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁸⁰  in front of the holy angels and in front of the Lamb.

[1:2]  ¹ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ² tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[3:14]  ³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ⁴ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  ⁶ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

[11:3]  ⁷ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[15:5]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ⁹ tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”

[15:5]  ¹⁰ tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).

[15:5]  sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.

[19:10]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ¹² tn Grk “I fell down at his feet.” 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.”

[19:10]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ¹⁴ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ¹⁵ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ¹⁶ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ¹⁷ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ¹⁸ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[2:13]  ¹⁹ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ²⁰ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ²¹ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ²² tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ²³ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ²⁴ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ²⁵ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[1:5]  ²⁶ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ²⁷ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ²⁸ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  tn Or “and released us” (L&N 37.127).

[1:5]  ²⁹ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[6:9]  ³⁰ 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]  ³¹ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[12:11]  ³² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ³³ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[17:6]  ³⁴ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ³⁶ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[11:7]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ³⁸ tn Or “be victorious over”; traditionally, “overcome.”

[12:17]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁴⁰ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁴¹ tn Or “who obey.”

[12:17]  ⁴² tn Grk “and having.”

[12:17]  ⁴³ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ⁴⁴ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁴⁵ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ⁴⁶ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁴⁷ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[1:9]  ⁴⁸ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ⁴⁹ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ⁵⁰ tn The phrase “about Jesus” has been translated as an objective genitive.

[20:4]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁵² tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ⁵³ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁵⁵ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[11:12]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ⁵⁷ 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]  ⁵⁸ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ⁵⁹ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[22:16]  ⁶⁰ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”

[13:13]  ⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁶² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[22:18]  ⁶³ tn Grk “written.”

[11:4]  ⁶⁴ sn This description is parenthetical in nature.

[11:5]  ⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ⁶⁶ tn This is a collective singular in Greek.

[11:5]  ⁶⁷ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:11]  ⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ⁷⁰ tn Grk “fell upon.”

[11:6]  ⁷¹ tn Or “authority.”

[11:6]  ⁷² tn Grk “the days.”

[11:6]  ⁷³ 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.

[11:6]  ⁷⁴ tn Or “authority.”

[11:9]  ⁷⁵ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ⁷⁶ 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]  ⁷⁷ tn Or “to be buried.”

[14:10]  ⁷⁸ tn Grk “he himself.”

[14:10]  ⁷⁹ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ⁸⁰ tn Traditionally, “brimstone.”