Wahyu 1:17

1:17 When ¹  I saw him I fell down at his feet as though I were dead, but ²  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Wahyu 5:11

5:11 Then ³  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁴  number was ten thousand times ten thousand ⁵  – thousands times thousands –

Wahyu 6:1-2

The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, ⁶  “Come!” ⁷  6:2 So ⁸  I looked, ⁹  and here came ¹⁰  a white horse! The ¹¹  one who rode it ¹²  had a bow, and he was given a crown, ¹³  and as a conqueror ¹⁴  he rode out to conquer.

Wahyu 6:5

6:5 Then ¹⁵  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ¹⁶  I looked, ¹⁷  and here came ¹⁸  a black horse! The ¹⁹  one who rode it ²⁰  had a balance scale ²¹  in his hand.

Wahyu 6:9

6:9 Now ²²  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ²³  because of the word of God and because of the testimony they had given.

Wahyu 6:12

6:12 Then ²⁴  I looked when the Lamb opened the sixth seal, and a huge ²⁵  earthquake took place; the sun became as black as sackcloth made of hair, ²⁶  and the full moon became blood red; ²⁷ 

Wahyu 7:1-2

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then ²⁸  I saw another angel ascending from the east, ²⁹  who had ³⁰  the seal ³¹  of the living God. He ³²  shouted out with a loud voice to the four angels who had been given permission ³³  to damage the earth and the sea: ³⁴ 

Wahyu 8:13--9:1

8:13 Then ³⁵  I looked, and I heard an ³⁶  eagle ³⁷  flying directly overhead, ³⁸  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!” ³⁹ 

9:1 Then ⁴⁰  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ⁴¹  to the earth, and he was given the key to the shaft of the abyss. ⁴² 

Wahyu 10:1

The Angel with the Little Scroll

10:1 Then ⁴³  I saw another powerful angel descending from heaven, wrapped ⁴⁴  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ⁴⁵ 

Wahyu 14:6

Three Angels and Three Messages

14:6 Then ⁴⁶  I saw another ⁴⁷  angel flying directly overhead, ⁴⁸  and he had ⁴⁹  an eternal gospel to proclaim ⁵⁰  to those who live ⁵¹  on the earth – to every nation, tribe, ⁵²  language, and people.

Wahyu 14:14

14:14 Then ⁵³  I looked, and a white cloud appeared, ⁵⁴  and seated on the cloud was one like a son of man! ⁵⁵  He had ⁵⁶  a golden crown on his head and a sharp sickle in his hand.

Wahyu 15:1

The Final Plagues

15:1 Then ⁵⁷  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ⁵⁸  (they are final because in them God’s anger is completed).

Wahyu 17:3

17:3 So ⁵⁹  he carried me away in the Spirit ⁶⁰  to a wilderness, ⁶¹  and there ⁶²  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.

Wahyu 17:6

17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁶³  I ⁶⁴  was greatly astounded ⁶⁵  when I saw her.

Wahyu 19:11

The Son of God Goes to War

19:11 Then ⁶⁶  I saw heaven opened and here came ⁶⁷  a white horse! The ⁶⁸  one riding it was called “Faithful” and “True,” and with justice ⁶⁹  he judges and goes to war.

Wahyu 19:17

19:17 Then ⁷⁰  I saw one angel standing in ⁷¹  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁷² 

“Come, gather around for the great banquet ⁷³  of God,

Wahyu 19:19

19:19 Then ⁷⁴  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.

Wahyu 20:11

The Great White Throne

20:11 Then ⁷⁵  I saw a large ⁷⁶  white throne and the one who was seated on it; the earth and the heaven ⁷⁷  fled ⁷⁸  from his presence, and no place was found for them.

[1:17]  ¹ 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]  ² tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[5:11]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁴ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁵ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[6:1]  ⁶ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ⁷ tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

[6:2]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁹ 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 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) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  ¹⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ¹² tn Grk “the one sitting on it.”

[6:2]  sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Int 18 (1964): 407-18. This interpretation is the most probable one.

[6:2]  ¹³ sn See the note on the word crown in Rev 3:11.

[6:2]  ¹⁴ tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”

[6:5]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ¹⁷ 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]  ¹⁸ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ²⁰ tn Grk “the one sitting on it.”

[6:5]  ²¹ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[6:9]  ²² tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ²³ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:12]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  ²⁵ tn Or “powerful”; Grk “a great.”

[6:12]  ²⁶ tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  ²⁷ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

[7:2]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ²⁹ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ³⁰ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ³¹ tn Or “signet” (L&N 6.54).

[7:2]  ³² 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.

[7:2]  ³³ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ³⁴ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[8:13]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ³⁶ tn Grk “one eagle.”

[8:13]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Grk “about to sound their trumpets,” but this is redundant in English.

[9:1]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ⁴¹ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ⁴² tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[10:1]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ⁴⁴ tn Or “clothed.”

[10:1]  ⁴⁵ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[14:6]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ⁴⁷ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ⁴⁸ tn 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.’”

[14:6]  ⁴⁹ tn Grk “having.”

[14:6]  ⁵⁰ tn Or “an eternal gospel to announce as good news.”

[14:6]  ⁵¹ tn Grk “to those seated on the earth.”

[14:6]  ⁵² tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:14]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ⁵⁴ tn Grk “and behold, a white cloud.”

[14:14]  ⁵⁵ 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]  ⁵⁶ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[15:1]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ⁵⁸ tn Grk “seven plagues – the last ones.”

[17:3]  ⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ⁶⁰ 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).

[17:3]  ⁶¹ tn Or “desert.”

[17:3]  ⁶² tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:6]  ⁶³ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁶⁵ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[19:11]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁶⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁶⁸ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ⁶⁹ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:17]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁷¹ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁷² tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ⁷³ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:19]  ⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁷⁶ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁷⁷ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁷⁸ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).