Wahyu 5:7

5:7 Then ¹  he came and took the scroll ²  from the right hand of the one who was seated on the throne,

Wahyu 10:2

10:2 He held ³  in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land.

Wahyu 10:5

10:5 Then ⁴  the angel I saw standing on the sea and on the land raised his right hand to heaven

Wahyu 8:4

8:4 The ⁵  smoke coming from the incense, ⁶  along with the prayers of the saints, ascended before God from the angel’s hand.

Wahyu 5:1

The Opening of the Scroll

5:1 Then ⁷  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ⁸  and sealed with seven seals. ⁹ 

Wahyu 10:10

10:10 So ¹⁰  I took the little scroll from the angel’s hand and ate it, and it did taste ¹¹  as sweet as honey in my mouth, but ¹²  when I had eaten it, my stomach became bitter.

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 20:1

The Thousand Year Reign

20:1 Then ¹⁵  I saw an angel descending from heaven, holding ¹⁶  in his hand the key to the abyss and a huge chain.

Wahyu 1:16

1:16 He held ¹⁷  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ¹⁸  face shone like the sun shining at full strength.

Wahyu 14:9

14:9 A ¹⁹  third angel ²⁰  followed the first two, ²¹  declaring ²²  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Wahyu 6:5

6:5 Then ²³  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ²⁴  I looked, ²⁵  and here came ²⁶  a black horse! The ²⁷  one who rode it ²⁸  had a balance scale ²⁹  in his hand.

Wahyu 10:8

10:8 Then ³⁰  the voice I had heard from heaven began to speak ³¹  to me ³²  again, ³³  “Go and take the open ³⁴  scroll in the hand of the angel who is standing on the sea and on the land.”

Wahyu 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ³⁵  write the following: ³⁶ 

“This is the solemn pronouncement of ³⁷  the one who has a firm grasp on ³⁸  the seven stars in his right hand ³⁹  – the one who walks among the seven golden ⁴⁰  lampstands:

Wahyu 1:17

1:17 When ⁴¹  I saw him I fell down at his feet as though I were dead, but ⁴²  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Wahyu 14:14

14:14 Then ⁴³  I looked, and a white cloud appeared, ⁴⁴  and seated on the cloud was one like a son of man! ⁴⁵  He had ⁴⁶  a golden crown on his head and a sharp sickle in his hand.

Wahyu 17:4

17:4 Now ⁴⁷  the woman was dressed in purple and scarlet clothing, ⁴⁸  and adorned with gold, ⁴⁹  precious stones, and pearls. She held ⁵⁰  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ⁵¹ 

Wahyu 1:20

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ⁵²  The seven stars are the angels ⁵³  of the seven churches and the seven lampstands are the seven churches.

Wahyu 7:9

7:9 After these things I looked, and here was ⁵⁴  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁵⁵  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

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 ⁵⁶  of gold, silver, ⁵⁷  bronze, stone, and wood – idols that cannot see or hear or walk about.

Wahyu 20:4

20:4 Then ⁵⁸  I saw thrones and seated on them were those who had been given authority to judge. ⁵⁹  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 ⁶⁰  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁶¹  came to life ⁶²  and reigned with Christ for a thousand years.

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 ⁶³  before the Lamb. Each ⁶⁴  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ⁶⁵ 

Wahyu 19:2

19:2 because his judgments are true and just. ⁶⁶ 

For he has judged ⁶⁷  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁶⁸  poured out by her own hands!” ⁶⁹ 

Wahyu 19:15

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁷⁰  He ⁷¹  will rule ⁷²  them with an iron rod, ⁷³  and he stomps the winepress ⁷⁴  of the furious ⁷⁵  wrath of God, the All-Powerful. ⁷⁶ 

Wahyu 8:3

8:3 Another ⁷⁷  angel holding ⁷⁸  a golden censer ⁷⁹  came and was stationed ⁸⁰  at the altar. A ⁸¹  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Wahyu 12:5

12:5 So ⁸²  the woman gave birth to a son, a male child, ⁸³  who is going to rule ⁸⁴  over all the nations ⁸⁵  with an iron rod. ⁸⁶  Her ⁸⁷  child was suddenly caught up to God and to his throne,

Wahyu 11:15

The Seventh Trumpet

11:15 Then ⁸⁸  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, ⁸⁹ 

and he will reign for ever and ever.”

Wahyu 15:2

15:2 Then ⁹⁰  I saw something like a sea of glass ⁹¹  mixed with fire, and those who had conquered ⁹²  the beast and his image and the number of his name. They were standing ⁹³  by ⁹⁴  the sea of glass, holding harps given to them by God. ⁹⁵ 

[5:7]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:7]  ² tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:2]  ³ tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[10:5]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:4]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ⁶ tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.

[5:1]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ⁸ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ⁹ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[10:10]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ¹¹ tn Grk “it was.” The idea of taste is implied.

[10:10]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

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

[20:1]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ¹⁶ 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.

[1:16]  ¹⁷ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ¹⁸ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[14:9]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ²⁰ tn Grk “And another angel, a third.”

[14:9]  ²¹ tn Grk “followed them.”

[14:9]  ²² tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[6:5]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ²⁵ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:5]  ²⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ²⁸ tn Grk “the one sitting on it.”

[6:5]  ²⁹ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[10:8]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ³¹ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ³² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[10:8]  ³³ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ³⁴ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[2:1]  ³⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ³⁶ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ³⁷ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.

[2:1]  ³⁸ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ³⁹ sn On seven stars in his right hand see 1:16.

[2:1]  ⁴⁰ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[1:17]  ⁴¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ⁴² tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[14:14]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ⁴⁴ tn Grk “and behold, a white cloud.”

[14:14]  ⁴⁵ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[14:14]  ⁴⁶ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[17:4]  ⁴⁷ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ⁴⁸ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ⁴⁹ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ⁵⁰ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ⁵¹ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[1:20]  ⁵² tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ⁵³ tn Or perhaps “the messengers.”

[7:9]  ⁵⁴ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁵⁵ tn Here καί (kai) has not been 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.

[9:20]  ⁵⁶ tn The word “made” is not in the Greek text but is implied.

[9:20]  ⁵⁷ 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.

[20:4]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁶² 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.”

[5:8]  ⁶³ 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]  ⁶⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁶⁵ sn This interpretive comment by the author forms a parenthesis in the narrative.

[19:2]  ⁶⁶ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁶⁷ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ⁶⁸ tn See the note on the word “servants” in 1:1.

[19:2]  ⁶⁹ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:15]  ⁷⁰ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁷² tn Grk “will shepherd.”

[19:15]  ⁷³ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).

[19:15]  ⁷⁴ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ⁷⁵ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ⁷⁶ 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.”

[8:3]  ⁷⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁷⁸ tn Grk “having.”

[8:3]  ⁷⁹ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁸⁰ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ⁸¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[12:5]  ⁸² tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ⁸³ tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ⁸⁴ tn Grk “shepherd.”

[12:5]  ⁸⁵ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ⁸⁶ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).

[12:5]  ⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:15]  ⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁸⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:2]  ⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁹¹ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ⁹² tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ⁹³ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ⁹⁴ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ⁹⁵ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.