Wahyu 13:14

13:14 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 6:11

6:11 Each ²  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ³  of both their fellow servants ⁴  and their brothers who were going to be killed just as they had been.

Wahyu 1:1

The Prologue

1:1 The revelation of Jesus Christ, ⁵  which God gave him to show his servants ⁶  what must happen very soon. ⁷  He made it clear ⁸  by sending his angel to his servant ⁹  John,

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!” ¹⁰ 

Wahyu 22:6

A Final Reminder

22:6 Then ¹¹  the angel ¹²  said to me, “These words are reliable ¹³  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ¹⁴  what must happen soon.”

Wahyu 3:9

3:9 Listen! ¹⁵  I am going to make those people from the synagogue ¹⁶  of Satan – who say they are Jews yet ¹⁷  are not, but are lying – Look, I will make ¹⁸  them come and bow down ¹⁹  at your feet and acknowledge ²⁰  that I have loved you.

Wahyu 5:6

5:6 Then ²¹  I saw standing in the middle of the throne ²²  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ²³  He had ²⁴  seven horns and seven eyes, which ²⁵  are the seven ²⁶  spirits of God ²⁷  sent out into all the earth.

Wahyu 14:16

14:16 So ²⁸  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

Wahyu 12:7

War in Heaven

12:7 Then ²⁹  war broke out in heaven: Michael ³⁰  and his angels fought against the dragon, and the dragon and his angels fought back.

Wahyu 14:19

14:19 So ³¹  the angel swung his sickle over the earth and gathered the grapes from the vineyard ³²  of the earth and tossed them into the great ³³  winepress of the wrath of God.

Wahyu 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ³⁴  (for the fine linen is the righteous deeds of the saints). ³⁵ 

Wahyu 12:9

12:9 So ³⁶  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Wahyu 14:18

14:18 Another ³⁷  angel, who was in charge of ³⁸  the fire, came from the altar and called in a loud voice to the angel ³⁹  who had the sharp sickle, “Use ⁴⁰  your sharp sickle and gather ⁴¹  the clusters of grapes ⁴²  off the vine of the earth, ⁴³  because its grapes ⁴⁴  are now ripe.” ⁴⁵ 

Wahyu 2:20

2:20 But I have this against you: You tolerate that ⁴⁶  woman ⁴⁷  Jezebel, ⁴⁸  who calls herself a prophetess, and by her teaching deceives ⁴⁹  my servants ⁵⁰  to commit sexual immorality and to eat food sacrificed to idols. ⁵¹ 

Wahyu 11:1

The Fate of the Two Witnesses

11:1 Then ⁵²  a measuring rod ⁵³  like a staff was given to me, and I was told, ⁵⁴  “Get up and measure the temple of God, and the altar, and the ones who worship there.

Wahyu 13:12

13:12 He ⁵⁵  exercised all the ruling authority ⁵⁶  of the first beast on his behalf, ⁵⁷  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Wahyu 19:9

19:9 Then ⁵⁸  the angel ⁵⁹  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.”

[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).

[6:11]  ² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ³ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ⁴ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[1:1]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ⁹ tn See the note on the word “servants” earlier in this verse.

[22:16]  ¹⁰ 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.”

[22:6]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ¹² tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ¹³ tn Grk “faithful.”

[22:6]  ¹⁴ tn See the note on the word “servants” in 1:1.

[3:9]  ¹⁵ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁶ sn See the note on synagogue in 2:9.

[3:9]  ¹⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁸ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ¹⁹ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ²⁰ tn Or “and know,” “and recognize.”

[5:6]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ²² tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ²³ 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]  ²⁴ 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]  ²⁵ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ²⁶ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A 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]  ²⁷ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[14:16]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[12:7]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ³⁰ 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).

[14:19]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ³² tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).

[14:19]  ³³ tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).

[19:8]  ³⁴ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ³⁵ sn This phrase is treated as a parenthetical explanation by the author.

[12:9]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[14:18]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ³⁸ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ³⁹ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ⁴⁰ tn Grk “Send.”

[14:18]  ⁴¹ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ⁴² tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ⁴³ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁴⁴ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ⁴⁵ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[2:20]  ⁴⁶ tn The Greek article has been translated here with demonstrative force.

[2:20]  ⁴⁷ tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א Ì⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.

[2:20]  ⁴⁸ sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.

[2:20]  ⁴⁹ tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”

[2:20]  ⁵⁰ tn See the note on the word “servants” in 1:1.

[2:20]  ⁵¹ sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.

[11:1]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ⁵³ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ⁵⁴ tn Grk “saying.”

[13:12]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁵⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁵⁷ 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.”

[19:9]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ⁵⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.