Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ¹  who instructed Balak to put a stumbling block ²  before the people ³  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ⁴ 

Wahyu 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ⁵  before the Lamb. Each ⁶  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ⁷ 

Wahyu 6:11

6:11 Each ⁸  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ⁹  of both their fellow servants ¹⁰  and their brothers who were going to be killed just as they had been.

Wahyu 8:13

8:13 Then ¹¹  I looked, and I heard an ¹²  eagle ¹³  flying directly overhead, ¹⁴  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ¹⁵ 

Wahyu 20:3

20:3 The angel ¹⁶  then ¹⁷  threw him into the abyss and locked ¹⁸  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

[2:14]  ¹ sn See Num 22-24; 31:16.

[2:14]  ² tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

[2:14]  ³ tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

[2:14]  ⁴ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”

[5:8]  ⁵ 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]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁷ sn This interpretive comment by the author forms a parenthesis in the narrative.

[6:11]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ⁹ 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]  ¹⁰ 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.

[8:13]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ¹² tn Grk “one eagle.”

[8:13]  ¹³ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ¹⁴ tn Concerning the word μεσουράνημα (mesouranhma), 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.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ¹⁵ tn Grk “about to sound their trumpets,” but this is redundant in English.

[20:3]  ¹⁶ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ¹⁸ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.