Wahyu 2:19

2:19 ‘I know your deeds: your love, faith, ¹  service, and steadfast endurance. ²  In fact, ³  your more recent deeds are greater than your earlier ones.

Wahyu 4:6

4:6 and in front of the throne was something like a sea of glass, like crystal. ⁴ 

In ⁵  the middle of the throne ⁶  and around the throne were four living creatures ⁷  full of eyes in front and in back.

Wahyu 7:13

7:13 Then ⁸  one of the elders asked ⁹  me, “These dressed in long white robes – who are they and where have they come from?”

Wahyu 12:17

12:17 So ¹⁰  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹¹  those who keep ¹²  God’s commandments and hold to ¹³  the testimony about Jesus. ¹⁴  (12:18) And the dragon ¹⁵  stood ¹⁶  on the sand ¹⁷  of the seashore. ¹⁸ 

Wahyu 16:11

16:11 They blasphemed the God of heaven because of their sufferings ¹⁹  and because of their sores, ²⁰  but nevertheless ²¹  they still refused to repent ²²  of their deeds.

Wahyu 18:17

18:17 because in a single hour such great wealth has been destroyed!” ²³ 

And every ship’s captain, ²⁴  and all who sail along the coast ²⁵  – seamen, and all who ²⁶  make their living from the sea, stood a long way off

Wahyu 20:1

The Thousand Year Reign

20:1 Then ²⁷  I saw an angel descending from heaven, holding ²⁸  in his hand the key to the abyss and a huge chain.

[2:19]  ¹ 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]  ² tn Or “perseverance.”

[2:19]  ³ 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.”

[4:6]  ⁴ 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]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:6]  ⁶ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[4:6]  ⁷ 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.”

[7:13]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ⁹ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[12:17]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹¹ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹² tn Or “who obey.”

[12:17]  ¹³ tn Grk “and having.”

[12:17]  ¹⁴ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ¹⁵ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹⁶ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ¹⁷ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹⁸ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[16:11]  ¹⁹ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ²⁰ tn Or “ulcerated sores” (see 16:2).

[16:11]  ²¹ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ²² tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[18:17]  ²³ tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:17]  ²⁴ tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

[18:17]  ²⁵ tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

[18:17]  ²⁶ tn Grk “and as many as.”

[20:1]  ²⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ²⁸ tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.