Wahyu 3:2

3:2 Wake up then, and strengthen what remains that was about ¹  to die, because I have not found your deeds complete ²  in the sight ³  of my God.

Wahyu 17:10

17:10 five have fallen; one is, ⁴  and the other has not yet come, but whenever he does come, he must remain for only a brief time.

Wahyu 11:13

11:13 Just then ⁵  a major earthquake took place and a tenth of the city collapsed; seven thousand people ⁶  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Wahyu 9:12

9:12 The first woe has passed, but ⁷  two woes are still coming after these things!

Wahyu 1:2

1:2 who then ⁸  testified to everything that he saw concerning the word of God and the testimony about ⁹  Jesus Christ.

Wahyu 3:4

3:4 But you have a few individuals ¹⁰  in Sardis who have not stained ¹¹  their clothes, and they will walk with me dressed ¹²  in white, because they are worthy.

Wahyu 1:1

The Prologue

1:1 The revelation of Jesus Christ, ¹³  which God gave him to show his servants ¹⁴  what must happen very soon. ¹⁵  He made it clear ¹⁶  by sending his angel to his servant ¹⁷  John,

Wahyu 1:5

1:5 and from Jesus Christ – the faithful ¹⁸  witness, ¹⁹  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ²⁰  from our sins at the cost of ²¹  his own blood

Wahyu 11:15

The Seventh Trumpet

11:15 Then ²²  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ²³ 

and he will reign for ever and ever.”

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ²⁴  in the first resurrection. The second death has no power over them, ²⁵  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Wahyu 9:20

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ²⁶  of gold, silver, ²⁷  bronze, stone, and wood – idols that cannot see or hear or walk about.

Wahyu 12:10

12:10 Then ²⁸  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ²⁹  of his Christ, ³⁰  have now come,

because the accuser of our brothers and sisters, ³¹ 

the one who accuses them day and night ³²  before our God,

has been thrown down.

Wahyu 1:8

1:8 “I am the Alpha and the Omega,” ³³  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ³⁴ 

Wahyu 6:13

6:13 and the stars in the sky ³⁵  fell to the earth like a fig tree dropping ³⁶  its unripe figs ³⁷  when shaken by a fierce ³⁸  wind.

Wahyu 12:17

12:17 So ³⁹  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁴⁰  those who keep ⁴¹  God’s commandments and hold to ⁴²  the testimony about Jesus. ⁴³  (12:18) And the dragon ⁴⁴  stood ⁴⁵  on the sand ⁴⁶  of the seashore. ⁴⁷ 

Wahyu 20:4

20:4 Then ⁴⁸  I saw thrones and seated on them were those who had been given authority to judge. ⁴⁹  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ⁵⁰  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁵¹  came to life ⁵²  and reigned with Christ for a thousand years.

Wahyu 1:4

1:4 From John, ⁵³  to the seven churches that are in the province of Asia: ⁵⁴  Grace and peace to you ⁵⁵  from “he who is,” ⁵⁶  and who was, and who is still to come, ⁵⁷  and from the seven spirits who are before his throne,

Wahyu 6:11

6:11 Each ⁵⁸  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ⁵⁹  of both their fellow servants ⁶⁰  and their brothers who were going to be killed just as they had been.

Wahyu 8:13

8:13 Then ⁶¹  I looked, and I heard an ⁶²  eagle ⁶³  flying directly overhead, ⁶⁴  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!” ⁶⁵ 

Wahyu 4:8

4:8 Each one of the four living creatures had six wings ⁶⁶  and was full of eyes all around and inside. ⁶⁷  They never rest day or night, saying: ⁶⁸ 

“Holy Holy Holy is the Lord God, the All-Powerful, ⁶⁹ 

Who was and who is, and who is still to come!”

[3:2]  ¹ tn The verb ἔμελλον (emellon) is in the imperfect tense.

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

[3:2]  ³ 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.”

[17:10]  ⁴ tn That is, one currently reigns.

[11:13]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ⁶ tn Grk “seven thousand names of men.”

[9:12]  ⁷ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[1:2]  ⁸ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ⁹ tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[3:4]  ¹⁰ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ¹¹ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ¹² tn The word “dressed” is not in the Greek text, but is implied.

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ¹⁷ tn See the note on the word “servants” earlier in this verse.

[1:5]  ¹⁸ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ¹⁹ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ²⁰ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  tn Or “and released us” (L&N 37.127).

[1:5]  ²¹ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[11:15]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:6]  ²⁴ tn Grk “who has a share.”

[20:6]  ²⁵ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[9:20]  ²⁶ tn The word “made” is not in the Greek text but is implied.

[9:20]  ²⁷ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:10]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ²⁹ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ³⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ³¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ³² tn Or “who accuses them continually.”

[1:8]  ³³ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

[1:8]  ³⁴ 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.”

[6:13]  ³⁵ tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

[6:13]  ³⁶ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ³⁷ tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

[6:13]  ³⁸ tn Grk “great wind.”

[12:17]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁴⁰ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁴¹ tn Or “who obey.”

[12:17]  ⁴² tn Grk “and having.”

[12:17]  ⁴³ 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]  ⁴⁴ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁴⁵ 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]  ⁴⁶ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁴⁷ 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.

[20:4]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁴⁹ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ⁵⁰ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁵² tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[1:4]  ⁵³ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ⁵⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ⁵⁵ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ⁵⁶ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ⁵⁷ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

[6:11]  ⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ⁶² tn Grk “one eagle.”

[8:13]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Grk “about to sound their trumpets,” but this is redundant in English.

[4:8]  ⁶⁶ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ⁶⁷ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ⁶⁸ tn Or “They never stop saying day and night.”

[4:8]  ⁶⁹ 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.”

[4:8]  sn A quotation from (or an allusion to) Isa 6:3.