Wahyu 2:13

2:13 ‘I know ¹  where you live – where Satan’s throne is. Yet ²  you continue to cling ³  to my name and you have not denied your ⁴  faith in me, ⁵  even in the days of Antipas, my faithful witness, ⁶  who was killed in your city ⁷  where Satan lives.

Wahyu 10:1

The Angel with the Little Scroll

10:1 Then ⁸  I saw another powerful angel descending from heaven, wrapped ⁹  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ¹⁰ 

Wahyu 13:15

13:15 The second beast ¹¹  was empowered ¹²  to give life ¹³  to the image of the first beast ¹⁴  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 14:1-2

An Interlude: The Song of the 144,000

14:1 Then ¹⁵  I looked, and here was ¹⁶  the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound ¹⁷  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ¹⁸  the sound I heard was like that made by harpists playing their harps,

Wahyu 14:6

Three Angels and Three Messages

14:6 Then ¹⁹  I saw another ²⁰  angel flying directly overhead, ²¹  and he had ²²  an eternal gospel to proclaim ²³  to those who live ²⁴  on the earth – to every nation, tribe, ²⁵  language, and people.

Wahyu 14:8

14:8 A ²⁶  second ²⁷  angel ²⁸  followed the first, ²⁹  declaring: ³⁰  “Fallen, fallen is Babylon the great city! ³¹  She made all the nations ³²  drink of the wine of her immoral passion.” ³³ 

Wahyu 16:5

16:5 Now ³⁴  I heard the angel of the waters saying:

“You are just ³⁵  – the one who is and who was,

the Holy One – because you have passed these judgments, ³⁶ 

Wahyu 19:6

The Wedding Celebration of the Lamb

19:6 Then ³⁷  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ³⁸ 

“Hallelujah!

For the Lord our God, ³⁹  the All-Powerful, ⁴⁰  reigns!

Wahyu 21:12

21:12 It has ⁴¹  a massive, high wall ⁴²  with twelve gates, ⁴³  with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel ⁴⁴  are written on the gates. ⁴⁵ 

[2:13]  ¹ 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]  ² tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ³ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁴ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁵ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁶ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁷ 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.

[10:1]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ⁹ tn Or “clothed.”

[10:1]  ¹⁰ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[13:15]  ¹¹ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ¹² tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹³ 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]  ¹⁴ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[14:1]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ¹⁶ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ¹⁷ tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.

[14:2]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:6]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “having.”

[14:6]  ²³ tn Or “an eternal gospel to announce as good news.”

[14:6]  ²⁴ tn Grk “to those seated on the earth.”

[14:6]  ²⁵ 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.

[14:8]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ²⁷ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ²⁸ tn Grk “And another angel, a second.”

[14:8]  ²⁹ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ³⁰ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ³¹ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ³² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ³³ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[16:5]  ³⁴ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ³⁵ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ³⁶ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[19:6]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ³⁸ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ³⁹ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ⁴⁰ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

[21:12]  ⁴¹ tn Grk “jasper, having.” Here a new sentence was started in the translation.

[21:12]  ⁴² tn Grk “a (city) wall great and high.”

[21:12]  ⁴³ tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

[21:12]  ⁴⁴ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

[21:12]  ⁴⁵ tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.