Wahyu 19:18

19:18 to eat ¹  your fill ²  of the flesh of kings,

the flesh of generals, ³ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁴ 

and small and great!”

Wahyu 11:18

11:18 The ⁵  nations ⁶  were enraged,

but ⁷  your wrath has come,

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

and the time has come to give to your servants, ⁸ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁹  your name, both small and great,

and the time has come ¹⁰  to destroy those who destroy ¹¹  the earth.”

Wahyu 19:5

19:5 Then ¹²  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

Wahyu 13:16

13:16 He also caused ¹³  everyone (small and great, rich and poor, free and slave ¹⁴ ) to obtain a mark on their right hand or on their forehead.

Wahyu 1:19

1:19 Therefore write what you saw, what is, and what will be after these things. ¹⁵ 

Wahyu 18:22

18:22 And the sound of the harpists, musicians,

flute players, and trumpeters

will never be heard in you ¹⁶  again.

No ¹⁷  craftsman ¹⁸  who practices any trade

will ever be found in you again;

the noise of a mill ¹⁹  will never be heard in you again.

Wahyu 5:3

5:3 But ²⁰  no one in heaven or on earth or under the earth was able to open the scroll or look into it.

Wahyu 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ²¹  books were opened, and another book was opened – the book of life. ²²  So ²³  the dead were judged by what was written in the books, according to their deeds. ²⁴ 

Wahyu 6:15

6:15 Then ²⁵  the kings of the earth, the ²⁶  very important people, the generals, ²⁷  the rich, the powerful, and everyone, slave ²⁸  and free, hid themselves in the caves and among the rocks of the mountains.

Wahyu 3:15

3:15 ‘I know your deeds, that you are neither cold nor hot. ²⁹  I wish you were either cold or hot!

Wahyu 2:6

2:6 But you do have this going for you: ³⁰  You hate what the Nicolaitans ³¹  practice ³²  – practices I also hate.

Wahyu 2:19

2:19 ‘I know your deeds: your love, faith, ³³  service, and steadfast endurance. ³⁴  In fact, ³⁵  your more recent deeds are greater than your earlier ones.

Wahyu 10:7

10:7 But in the days ³⁶  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ³⁷  just as he has ³⁸  proclaimed to his servants ³⁹  the prophets.”

Wahyu 22:15

22:15 Outside are the dogs and the sorcerers ⁴⁰  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ⁴¹ 

Wahyu 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ⁴²  (for the fine linen is the righteous deeds of the saints). ⁴³ 

Wahyu 2:2

2:2 ‘I know your works as well as your ⁴⁴  labor and steadfast endurance, and that you cannot tolerate ⁴⁵  evil. You have even put to the test ⁴⁶  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Wahyu 14:6

Three Angels and Three Messages

14:6 Then ⁴⁷  I saw another ⁴⁸  angel flying directly overhead, ⁴⁹  and he had ⁵⁰  an eternal gospel to proclaim ⁵¹  to those who live ⁵²  on the earth – to every nation, tribe, ⁵³  language, and people.

Wahyu 14:13

14:13 Then ⁵⁴  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ⁵⁵  because their deeds will follow them.” ⁵⁶ 

Wahyu 22:9

22:9 But ⁵⁷  he said to me, “Do not do this! ⁵⁸  I am a fellow servant ⁵⁹  with you and with your brothers the prophets, and with those who obey ⁶⁰  the words of this book. Worship God!”

Wahyu 7:3

7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants ⁶¹  of our God.”

Wahyu 3:2

3:2 Wake up then, and strengthen what remains that was about ⁶²  to die, because I have not found your deeds complete ⁶³  in the sight ⁶⁴  of my God.

Wahyu 14:11

14:11 And the smoke from their ⁶⁵  torture will go up ⁶⁶  forever and ever, and those who worship the beast and his image will have ⁶⁷  no rest day or night, along with ⁶⁸  anyone who receives the mark of his name.”

Wahyu 11:5

11:5 If ⁶⁹  anyone wants to harm them, fire comes out of their mouths ⁷⁰  and completely consumes ⁷¹  their enemies. If ⁷²  anyone wants to harm them, they must be killed this way.

Wahyu 13:9

13:9 If anyone has an ear, he had better listen!

Wahyu 3:11

3:11 I am coming soon. Hold on to what you have so that no one can take away ⁷³  your crown. ⁷⁴ 

Wahyu 22:11

22:11 The evildoer must continue to do evil, ⁷⁵  and the one who is morally filthy ⁷⁶  must continue to be filthy. The ⁷⁷  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

Wahyu 17:7

17:7 But ⁷⁸  the angel said to me, “Why are you astounded? I will interpret ⁷⁹  for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her.

Wahyu 13:18

13:18 This calls for wisdom: ⁸⁰  Let the one who has insight calculate the beast’s number, for it is man’s number, ⁸¹  and his number is 666. ⁸² 

Wahyu 17:9

17:9 (This requires ⁸³  a mind that has wisdom.) The seven heads are seven mountains ⁸⁴  the woman sits on. They are also seven kings:

Wahyu 6:6

6:6 Then ⁸⁵  I heard something like a voice from among the four living creatures saying, “A quart ⁸⁶  of wheat will cost a day’s pay ⁸⁷  and three quarts of barley will cost a day’s pay. But ⁸⁸  do not damage the olive oil and the wine!”

Wahyu 18:13

18:13 cinnamon, spice, ⁸⁹  incense, perfumed ointment, ⁹⁰  frankincense, ⁹¹  wine, olive oil and costly flour, ⁹²  wheat, cattle and sheep, horses and four-wheeled carriages, ⁹³  slaves and human lives. ⁹⁴ 

Wahyu 19:7

19:7 Let us rejoice ⁹⁵  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

[19:18]  ¹ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ² tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ³ tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ⁴ tn See the note on the word “servants” in 1:1.

[11:18]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁶ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁸ tn See the note on the word “servants” in 1:1.

[11:18]  ⁹ tn Grk “who fear.”

[11:18]  ¹⁰ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

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

[19:5]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:16]  ¹³ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ¹⁴ tn See the note on the word “servants” in 1:1.

[1:19]  ¹⁵ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

[18:22]  ¹⁶ tn The shift to a second person pronoun here corresponds to the Greek text.

[18:22]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:22]  ¹⁸ tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”

[18:22]  ¹⁹ tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.

[5:3]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:12]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ²² tn Grk “another book was opened, which is of life.”

[20:12]  ²³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ²⁴ tn Grk “from the things written in the books according to their works.”

[6:15]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ²⁶ tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:15]  ²⁷ tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[6:15]  ²⁸ tn See the note on the word “servants” in 1:1.

[3:15]  ²⁹ sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.

[2:6]  ³⁰ tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.

[2:6]  ³¹ sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.

[2:6]  ³² tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

[2:19]  ³³ tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.

[2:19]  ³⁴ tn Or “perseverance.”

[2:19]  ³⁵ tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”

[10:7]  ³⁶ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ³⁷ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ³⁸ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ³⁹ tn See the note on the word “servants” in 1:1.

[22:15]  ⁴⁰ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ⁴¹ tn Or “lying,” “deceit.”

[19:8]  ⁴² 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]  ⁴³ sn This phrase is treated as a parenthetical explanation by the author.

[2:2]  ⁴⁴ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ⁴⁵ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ⁴⁶ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[14:6]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ⁴⁸ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ⁴⁹ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ⁵⁰ tn Grk “having.”

[14:6]  ⁵¹ tn Or “an eternal gospel to announce as good news.”

[14:6]  ⁵² tn Grk “to those seated on the earth.”

[14:6]  ⁵³ tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:13]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ⁵⁵ tn Or “from their trouble” (L&N 22.7).

[14:13]  ⁵⁶ tn Grk “their deeds will follow with them.”

[22:9]  ⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ⁵⁸ tn On the elliptical expression ὅρα μή ({ora 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.”

[22:9]  ⁵⁹ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here 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.

[22:9]  ⁶⁰ tn Grk “keep” (an idiom for obedience).

[7:3]  ⁶¹ tn See the note on the word “servants” in 1:1.

[3:2]  ⁶² tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ⁶³ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ⁶⁴ 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.”

[14:11]  ⁶⁵ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁶⁶ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁶⁷ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁶⁸ tn Grk “and.”

[11:5]  ⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ⁷⁰ tn This is a collective singular in Greek.

[11:5]  ⁷¹ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:11]  ⁷³ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ⁷⁴ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).

[22:11]  ⁷⁵ tn Grk “must do evil still.”

[22:11]  ⁷⁶ tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ⁷⁷ 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.

[17:7]  ⁷⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ⁷⁹ tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.

[13:18]  ⁸⁰ tn Grk “Here is wisdom.”

[13:18]  ⁸¹ tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

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

[13:18]  ⁸² tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[17:9]  ⁸³ tn Grk “Here is the mind that has wisdom.”

[17:9]  ⁸⁴ tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.

[6:6]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[18:13]  ⁸⁹ tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”

[18:13]  ⁹⁰ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ⁹¹ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ⁹² tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”

[18:13]  ⁹³ tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”

[18:13]  ⁹⁴ tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).

[19:7]  ⁹⁵ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).