Wahyu 1:12-13

1:12 I ¹  turned to see whose voice was speaking to me, ²  and when I did so, ³  I saw seven golden lampstands, 1:13 and in the midst of the lampstands was one like a son of man. ⁴  He was dressed in a robe extending down to his feet and he wore a wide golden belt ⁵  around his chest.

Wahyu 1:15

1:15 His feet were like polished bronze ⁶  refined ⁷  in a furnace, and his voice was like the roar ⁸  of many waters.

Wahyu 1:19

1:19 Therefore write what you saw, what is, and what will be after these things. ⁹ 

Wahyu 2:21

2:21 I ¹⁰  have given her time to repent, but ¹¹  she is not willing to repent of her sexual immorality.

Wahyu 4:2

4:2 Immediately I was in the Spirit, ¹²  and ¹³  a throne was standing ¹⁴  in heaven with someone seated on it!

Wahyu 8:2

8:2 Then ¹⁵  I saw the seven angels who stand before God, and seven trumpets were given to them.

Wahyu 11:3

11:3 And I will grant my two witnesses authority ¹⁶  to prophesy for 1,260 days, dressed in sackcloth.

Wahyu 14:17

14:17 Then ¹⁷  another angel came out of the temple in heaven, and he too had a sharp sickle.

Wahyu 15:5

15:5 After ¹⁸  these things I looked, and the temple (the tent ¹⁹  of the testimony) ²⁰  was opened in heaven,

Wahyu 16:6

16:6 because they poured out the blood of your saints and prophets,

so ²¹  you have given them blood to drink. They got what they deserved!” ²² 

Wahyu 17:13

17:13 These kings ²³  have a single intent, and they will give their power and authority to the beast.

Wahyu 19:3

19:3 Then ²⁴  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ²⁵ 

Wahyu 19:13

19:13 He is dressed in clothing dipped ²⁶  in blood, and he is called ²⁷  the Word of God.

Wahyu 21:7

21:7 The one who conquers ²⁸  will inherit these things, and I will be his God and he will be my son.

Wahyu 21:18

21:18 The city’s ²⁹  wall is made ³⁰  of jasper and the city is pure gold, like transparent glass. ³¹ 

[1:12]  ¹ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

[1:12]  ² 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.”

[1:12]  ³ tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

[1:13]  ⁴ 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).

[1:13]  ⁵ tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[1:15]  ⁶ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.

[1:15]  ⁷ tn Or “that has been heated in a furnace until it glows.”

[1:15]  ⁸ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

[1:19]  ⁹ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

[2:21]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ¹¹ tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

[4:2]  ¹² tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[4:2]  ¹³ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:2]  ¹⁴ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[8:2]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:3]  ¹⁶ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[14:17]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:5]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ¹⁹ tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”

[15:5]  ²⁰ tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).

[15:5]  sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.

[16:6]  ²¹ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ²² tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[17:13]  ²³ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[19:3]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ²⁵ tn Or “her smoke ascends forever and ever.”

[19:13]  ²⁶ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  tn Or perhaps “soaked.”

[19:13]  ²⁷ tn Grk “the name of him is called.”

[21:7]  ²⁸ tn Or “who is victorious”; traditionally, “who overcomes.”

[21:18]  ²⁹ tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[21:18]  ³⁰ tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.

[21:18]  ³¹ tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).