Wahyu 13:14
Konteks13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 1 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.
Wahyu 13:8
Konteks13:8 and all those who live on the earth will worship the beast, 2 everyone whose name has not been written since the foundation of the world 3 in the book of life belonging to the Lamb who was killed. 4
Wahyu 11:13
Konteks11:13 Just then 5 a major earthquake took place and a tenth of the city collapsed; seven thousand people 6 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
Wahyu 17:8
Konteks17:8 The beast you saw was, and is not, but is about to come up from the abyss 7 and then go to destruction. The 8 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 9 the beast was, and is not, but is to come.
Wahyu 1:18
Konteks1:18 and the one who lives! I 10 was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! 11
Wahyu 20:5
Konteks20:5 (The rest of the dead did not come to life until the thousand years were finished.) 12 This is the first resurrection.
Wahyu 4:9
Konteks4:9 And whenever the living creatures give glory, honor, 13 and thanks to the one who sits on the throne, who lives forever and ever,
Wahyu 15:7
Konteks15:7 Then 14 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 15 of God who lives forever and ever,
Wahyu 5:14
Konteks5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 16 and worshiped.
Wahyu 2:8
Konteks2:8 “To 17 the angel of the church in Smyrna write the following: 18
“This is the solemn pronouncement of 19 the one who is the first and the last, the one who was dead, but 20 came to life:
Wahyu 16:3
Konteks16:3 Next, 21 the second angel 22 poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.
Wahyu 10:6
Konteks10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! 23
Wahyu 8:9
Konteks8:9 and a third of the creatures 24 living in the sea died, and a third of the ships were completely destroyed. 25
Wahyu 7:2
Konteks7:2 Then 26 I saw another angel ascending from the east, 27 who had 28 the seal 29 of the living God. He 30 shouted out with a loud voice to the four angels who had been given permission 31 to damage the earth and the sea: 32
Wahyu 4:10
Konteks4:10 the twenty-four elders throw themselves to the ground 33 before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns 34 before his 35 throne, saying:
Wahyu 3:1
Konteks3:1 “To 36 the angel of the church in Sardis write the following: 37
“This is the solemn pronouncement of 38 the one who holds 39 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 40 that you are alive, but 41 in reality 42 you are dead.
Wahyu 20:15
Konteks20:15 If 43 anyone’s name 44 was not found written in the book of life, that person 45 was thrown into the lake of fire.
Wahyu 7:17
Konteks7:17 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.” 46
Wahyu 11:11
Konteks11:11 But 47 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 48 those who were watching them.
Wahyu 19:20
Konteks19:20 Now 49 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 50 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 51
Wahyu 22:1
Konteks22:1 Then 52 the angel 53 showed me the river of the water of life – water as clear as crystal – pouring out 54 from the throne of God and of the Lamb,
Wahyu 22:14
Konteks22:14 Blessed are those who wash their robes so they can have access 55 to the tree of life and can enter into the city by the gates.
Wahyu 22:2
Konteks22:2 flowing down the middle of the city’s 56 main street. 57 On each side 58 of the river is the tree of life producing twelve kinds 59 of fruit, yielding its fruit every month of the year. 60 Its leaves are for the healing of the nations.
Wahyu 21:6
Konteks21:6 He also said to me, “It is done! 61 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 62 free of charge 63 from the spring of the water of life.
Wahyu 18:9
Konteks18:9 Then 64 the kings of the earth who committed immoral acts with her and lived in sensual luxury 65 with her will weep and wail for her when they see the smoke from the fire that burns her up. 66
Wahyu 20:4
Konteks20:4 Then 67 I saw thrones and seated on them were those who had been given authority to judge. 68 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 69 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 70 came to life 71 and reigned with Christ for a thousand years.
Wahyu 18:7
Konteks18:7 As much as 72 she exalted herself and lived in sensual luxury, 73 to this extent give her torment and grief because she said to herself, 74 ‘I rule as queen and am no widow; I will never experience grief!’
Wahyu 2:7
Konteks2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 75 I will permit 76 him to eat from the tree of life that is 77 in the paradise of God.’ 78
Wahyu 22:19
Konteks22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life 79 and in the holy city that are described in this book.
Wahyu 3:5
Konteks3:5 The one who conquers 80 will be dressed like them 81 in white clothing, 82 and I will never 83 erase 84 his name from the book of life, but 85 will declare 86 his name before my Father and before his angels.
Wahyu 21:27
Konteks21:27 but 87 nothing ritually unclean 88 will ever enter into it, nor anyone who does what is detestable 89 or practices falsehood, 90 but only those whose names 91 are written in the Lamb’s book of life.
Wahyu 22:17
Konteks22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.
Wahyu 2:10
Konteks2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown 92 into prison so you may be tested, 93 and you will experience suffering 94 for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. 95
Wahyu 13:15
Konteks13:15 The second beast 96 was empowered 97 to give life 98 to the image of the first beast 99 so that it could speak, and could cause all those who did not worship the image of the beast to be killed.
Wahyu 12:11
Konteks12:11 But 100 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 101 so much that they were afraid to die.
Wahyu 20:12
Konteks20:12 And I saw the dead, the great and the small, standing before the throne. Then 102 books were opened, and another book was opened – the book of life. 103 So 104 the dead were judged by what was written in the books, according to their deeds. 105
Wahyu 3:2
Konteks3:2 Wake up then, and strengthen what remains that was about 106 to die, because I have not found your deeds complete 107 in the sight 108 of my God.
Wahyu 21:3
Konteks21:3 And I heard a loud voice from the throne saying: “Look! The residence 109 of God is among human beings. 110 He 111 will live among them, and they will be his people, and God himself will be with them. 112
Wahyu 9:20
Konteks9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made 113 of gold, silver, 114 bronze, stone, and wood – idols that cannot see or hear or walk about.
Wahyu 3:10
Konteks3:10 Because you have kept 115 my admonition 116 to endure steadfastly, 117 I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.
Wahyu 18:2
Konteks18:2 He 118 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 119 has become a lair for demons,
a haunt 120 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 121
Wahyu 4:7
Konteks4:7 The 122 first living creature was like a lion, the 123 second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying.
Wahyu 6:3
Konteks6:3 Then 124 when the Lamb 125 opened the second seal, I heard the second living creature saying, “Come!”
Wahyu 6:7
Konteks6:7 Then 126 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!”
Wahyu 18:14
Konteks18:14 (The ripe fruit 127 you greatly desired 128
has gone from you,
and all your luxury 129 and splendor 130
have gone from you –
they will never ever be found again!) 131
Wahyu 4:6
Konteks4:6 and in front of the throne was something like a sea of glass, like crystal. 132
In 133 the middle of the throne 134 and around the throne were four living creatures 135 full of eyes in front and in back.
Wahyu 5:11
Konteks5:11 Then 136 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 137 number was ten thousand times ten thousand 138 – thousands times thousands –
Wahyu 6:1
Konteks6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, 139 “Come!” 140
Wahyu 6:5
Konteks6:5 Then 141 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 142 I looked, 143 and here came 144 a black horse! The 145 one who rode it 146 had a balance scale 147 in his hand.
Wahyu 7:11
Konteks7:11 And all the angels stood 148 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 149 before the throne and worshiped God,
Wahyu 19:4
Konteks19:4 The twenty-four elders and the four living creatures threw themselves to the ground 150 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
Wahyu 5:8
Konteks5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground 151 before the Lamb. Each 152 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 153
Wahyu 6:6
Konteks6:6 Then 154 I heard something like a voice from among the four living creatures saying, “A quart 155 of wheat will cost a day’s pay 156 and three quarts of barley will cost a day’s pay. But 157 do not damage the olive oil and the wine!”
Wahyu 14:3
Konteks14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 158 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.
Wahyu 17:11
Konteks17:11 The 159 beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction.
Wahyu 19:10
Konteks19:10 So 160 I threw myself down 161 at his feet to worship him, but 162 he said, “Do not do this! 163 I am only 164 a fellow servant 165 with you and your brothers 166 who hold to the testimony about 167 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
Wahyu 4:8
Konteks4:8 Each one of the four living creatures had six wings 168 and was full of eyes all around and inside. 169 They never rest day or night, saying: 170
“Holy Holy Holy is the Lord God, the All-Powerful, 171
Who was and who is, and who is still to come!”
Wahyu 5:6
Konteks5:6 Then 172 I saw standing in the middle of the throne 173 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 174 He had 175 seven horns and seven eyes, which 176 are the seven 177 spirits of God 178 sent out into all the earth.
Wahyu 13:3
Konteks13:3 One of the beast’s 179 heads appeared to have been killed, 180 but the lethal wound had been healed. 181 And the whole world followed 182 the beast in amazement;
Wahyu 16:12
Konteks16:12 Then 183 the sixth angel 184 poured out his bowl on the great river Euphrates and dried up its water 185 to prepare the way 186 for the kings from the east. 187
Wahyu 1:17
Konteks1:17 When 188 I saw him I fell down at his feet as though I were dead, but 189 he placed his right hand on me and said: “Do not be afraid! I am the first and the last,
Wahyu 22:11
Konteks22:11 The evildoer must continue to do evil, 190 and the one who is morally filthy 191 must continue to be filthy. The 192 one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”
Wahyu 4:11
Konteks4:11 “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!” 193
Wahyu 18:3
Konteks18:3 For all the nations 194 have fallen 195 from
the wine of her immoral passion, 196
and the kings of the earth have committed sexual immorality with her,
and the merchants of the earth have gotten rich from the power of her sensual behavior.” 197
Wahyu 1:1
Konteks1:1 The revelation of Jesus Christ, 198 which God gave him to show his servants 199 what must happen very soon. 200 He made it clear 201 by sending his angel to his servant 202 John,
Wahyu 1:5
Konteks1:5 and from Jesus Christ – the faithful 203 witness, 204 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 205 from our sins at the cost of 206 his own blood
Wahyu 5:13
Konteks5:13 Then 207 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 208
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 209 forever and ever!”
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[13:14] 1 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
[13:14] sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).
[13:8] 2 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 3 tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.
[13:8] 4 tn Or “slaughtered”; traditionally, “slain.”
[11:13] 5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 6 tn Grk “seven thousand names of men.”
[17:8] 7 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[17:8] 8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 9 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
[1:18] 10 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 11 tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”
[1:18] sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
[20:5] 12 sn This statement appears to be a parenthetical comment by the author.
[4:9] 13 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.
[15:7] 14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:14] 16 tn Grk “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.”
[2:8] 17 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[2:8] 18 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] 19 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] 20 tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.
[16:3] 21 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 22 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[10:6] 23 tn On this phrase see BDAG 1092 s.v. χρόνος.
[8:9] 24 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
[8:9] 25 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
[7:2] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:2] 27 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”
[7:2] 28 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
[7:2] 29 tn Or “signet” (L&N 6.54).
[7:2] 30 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.
[7:2] 31 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
[7:2] 32 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[4:10] 33 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] 34 sn See the note on the word crown in Rev 3:11.
[4:10] 35 tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).
[3:1] 36 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:1] 37 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:1] 38 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:1] sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
[3:1] 39 tn Grk “who has” (cf. 1:16).
[3:1] 41 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:1] 42 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
[20:15] 43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 44 tn The word “name” is not in the Greek text, but is implied.
[20:15] 45 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
[7:17] 46 sn An allusion to Isa 25:8.
[11:11] 47 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 48 tn Grk “fell upon.”
[19:20] 49 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
[19:20] 50 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
[19:20] 51 tn Traditionally, “brimstone.”
[22:1] 52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:1] 53 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
[22:1] 54 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
[22:14] 55 tn Grk “so that there will be to them authority over the tree of life.”
[22:2] 56 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:2] 57 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[22:2] 58 tn Grk “From here and from there.”
[22:2] 59 tn Or “twelve crops” (one for each month of the year).
[22:2] 60 tn The words “of the year” are implied.
[21:6] 61 tn Or “It has happened.”
[21:6] 62 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 63 tn Or “as a free gift” (see L&N 57.85).
[18:9] 64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 65 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:9] 66 tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.
[20:4] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 68 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] 69 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] 70 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 71 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.”
[18:7] 72 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 73 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] 74 tn Grk “said in her heart,” an idiom for saying something to oneself.
[2:7] 75 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
[2:7] 78 tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine
[22:19] 79 tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek
[3:5] 80 tn Or “who overcomes.”
[3:5] 83 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
[3:5] 84 tn Or “will never wipe out.”
[3:5] 85 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:5] 86 tn Grk “will confess.”
[21:27] 87 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 88 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
[21:27] 89 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 90 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
[21:27] 91 tn Grk “those who are written”; the word “names” is implied.
[2:10] 92 tn Grk “is about to throw some of you,” but the force is causative in context.
[2:10] 94 tn Or “experience persecution,” “will be in distress” (see L&N 22.2).
[2:10] 95 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.”
[13:15] 96 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 97 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 98 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] 99 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[12:11] 100 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 101 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[20:12] 102 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 103 tn Grk “another book was opened, which is of life.”
[20:12] 104 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 105 tn Grk “from the things written in the books according to their works.”
[3:2] 106 tn The verb ἔμελλον (emellon) is in the imperfect tense.
[3:2] 107 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
[3:2] 108 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.”
[21:3] 109 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 110 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
[21:3] 111 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:3] 112 tc ‡ Most
[9:20] 113 tn The word “made” is not in the Greek text but is implied.
[9:20] 114 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[3:10] 115 tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.
[3:10] 116 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
[3:10] 117 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
[18:2] 118 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 119 tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.
[18:2] 120 tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”
[18:2] 121 tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some
[4:7] 122 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:7] 123 tn Both here and before the phrase “the third,” 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.
[6:3] 124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:3] 125 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
[6:7] 126 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:14] 127 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] 128 tn Grk “you desired in your soul.”
[18:14] 129 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 130 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] 131 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.
[4:6] 132 tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.
[4:6] 133 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:6] 134 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[4:6] 135 tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”
[5:11] 136 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 137 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:11] 138 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
[6:1] 139 tn Grk “saying like a voice [or sound] of thunder.”
[6:1] 140 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
[6:5] 141 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:5] 142 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
[6:5] 143 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:5] 144 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:5] 145 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:5] 146 tn Grk “the one sitting on it.”
[6:5] 147 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
[7:11] 148 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 149 tn Grk “they fell down on their faces.” 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.”
[19:4] 150 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.”
[5:8] 151 tn Grk “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.”
[5:8] 152 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:8] 153 sn This interpretive comment by the author forms a parenthesis in the narrative.
[6:6] 154 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:6] 155 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
[6:6] 156 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
[6:6] 157 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[14:3] 158 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
[17:11] 159 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:10] 160 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 161 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] 162 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 163 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] 164 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] 165 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 166 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] 167 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.”
[4:8] 168 tn Grk “six wings apiece,” but this is redundant with “each one” in English.
[4:8] 169 tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.
[4:8] 170 tn Or “They never stop saying day and night.”
[4:8] 171 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.”
[4:8] sn A quotation from (or an allusion to) Isa 6:3.
[5:6] 172 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:6] 173 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[5:6] 174 tn Or “slaughtered”; traditionally, “slain.” 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. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
[5:6] 175 tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[5:6] 176 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
[5:6] 177 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
[5:6] 178 sn See the note on the phrase the seven spirits of God in Rev 4:5.
[13:3] 179 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] 180 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] 181 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] 182 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).”
[16:12] 183 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 184 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 185 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 186 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 187 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”
[1:17] 188 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:17] 189 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
[22:11] 190 tn Grk “must do evil still.”
[22:11] 191 tn For this translation see L&N 88.258; the term refers to living in moral filth.
[22:11] 192 tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.
[4:11] 193 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
[18:3] 194 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 195 tc ‡ Several
[18:3] 196 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 197 tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.
[1:1] 198 tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.
[1:1] 199 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 200 tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”
[1:1] 201 tn Or “He indicated it clearly” (L&N 33.153).
[1:1] 202 tn See the note on the word “servants” earlier in this verse.
[1:5] 203 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] 204 sn The Greek term translated witness can mean both “witness” and “martyr.”
[1:5] 205 tc The reading “set free” (λύσαντι, lusanti) has better ms support (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK 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] 206 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.
[5:13] 207 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.