Wahyu 2:13

2:13 ‘I know ¹  where you live – where Satan’s throne is. Yet ²  you continue to cling ³  to my name and you have not denied your ⁴  faith in me, ⁵  even in the days of Antipas, my faithful witness, ⁶  who was killed in your city ⁷  where Satan lives.

Wahyu 3:1

To the Church in Sardis

3:1 “To ⁸  the angel of the church in Sardis write the following: ⁹ 

“This is the solemn pronouncement of ¹⁰  the one who holds ¹¹  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ¹²  that you are alive, but ¹³  in reality ¹⁴  you are dead.

Wahyu 3:9

3:9 Listen! ¹⁵  I am going to make those people from the synagogue ¹⁶  of Satan – who say they are Jews yet ¹⁷  are not, but are lying – Look, I will make ¹⁸  them come and bow down ¹⁹  at your feet and acknowledge ²⁰  that I have loved you.

Wahyu 4:1

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ²¹  a door standing open in heaven! ²²  And the first voice I had heard speaking to me ²³  like a trumpet ²⁴  said: “Come up here so that ²⁵  I can show you what must happen after these things.”

Wahyu 8:3

8:3 Another ²⁶  angel holding ²⁷  a golden censer ²⁸  came and was stationed ²⁹  at the altar. A ³⁰  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 10:8

10:8 Then ³¹  the voice I had heard from heaven began to speak ³²  to me ³³  again, ³⁴  “Go and take the open ³⁵  scroll in the hand of the angel who is standing on the sea and on the land.”

Wahyu 12:4

12:4 Now ³⁶  the dragon’s ³⁷  tail swept away a third of the stars in heaven and hurled them to the earth. Then ³⁸  the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born.

Wahyu 14:18

14:18 Another ³⁹  angel, who was in charge of ⁴⁰  the fire, came from the altar and called in a loud voice to the angel ⁴¹  who had the sharp sickle, “Use ⁴²  your sharp sickle and gather ⁴³  the clusters of grapes ⁴⁴  off the vine of the earth, ⁴⁵  because its grapes ⁴⁶  are now ripe.” ⁴⁷ 

Wahyu 16:19

16:19 The ⁴⁸  great city was split into three parts and the cities of the nations ⁴⁹  collapsed. ⁵⁰  So ⁵¹  Babylon the great was remembered before God, and was given the cup ⁵²  filled with the wine made of God’s furious wrath. ⁵³ 

Wahyu 18:19

18:19 And they threw dust on their heads and were shouting with weeping and mourning, ⁵⁴ 

“Woe, Woe, O great city –

in which all those who had ships on the sea got rich from her wealth –

because in a single hour she has been destroyed!” ⁵⁵ 

Wahyu 18:23

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations ⁵⁶  were deceived by your magic spells! ⁵⁷ 

Wahyu 19:10

19:10 So ⁵⁸  I threw myself down ⁵⁹  at his feet to worship him, but ⁶⁰  he said, “Do not do this! ⁶¹  I am only ⁶²  a fellow servant ⁶³  with you and your brothers ⁶⁴  who hold to the testimony about ⁶⁵  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 19:15

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁶⁶  He ⁶⁷  will rule ⁶⁸  them with an iron rod, ⁶⁹  and he stomps the winepress ⁷⁰  of the furious ⁷¹  wrath of God, the All-Powerful. ⁷² 

Wahyu 19:20

19:20 Now ⁷³  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁷⁴  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ⁷⁵ 

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ⁷⁶  in the first resurrection. The second death has no power over them, ⁷⁷  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

[2:13]  ¹ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ² tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ³ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁴ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁵ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁶ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁷ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[3:1]  ⁸ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ⁹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1]  ¹⁰ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:1]  ¹¹ tn Grk “who has” (cf. 1:16).

[3:1]  ¹² tn Grk “a name.”

[3:1]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ¹⁴ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[3:9]  ¹⁵ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁶ sn See the note on synagogue in 2:9.

[3:9]  ¹⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁸ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ¹⁹ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ²⁰ tn Or “and know,” “and recognize.”

[4:1]  ²¹ 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).

[4:1]  ²² tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ²³ 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.”

[4:1]  ²⁴ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ²⁵ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[8:3]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ²⁷ tn Grk “having.”

[8:3]  ²⁸ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ²⁹ 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]  ³⁰ 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.

[10:8]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ³² tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ³³ 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]  ³⁴ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ³⁵ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[12:4]  ³⁶ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ³⁷ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:18]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ⁴⁰ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ⁴¹ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ⁴² tn Grk “Send.”

[14:18]  ⁴³ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ⁴⁴ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ⁴⁵ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁴⁶ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ⁴⁷ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[16:19]  ⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ⁴⁹ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ⁵⁰ tn Grk “fell.”

[16:19]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ⁵² tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

[16:19]  ⁵³ tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") 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). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.

[18:19]  ⁵⁴ tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

[18:19]  ⁵⁵ tn On ἡρημώθη (Jhrhmwqh) 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.”

[18:23]  ⁵⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ⁵⁷ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[19:10]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁵⁹ tn Grk “I fell down at his feet.” 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.”

[19:10]  ⁶⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁶¹ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ⁶² tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ⁶³ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁶⁴ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ⁶⁵ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[19:15]  ⁶⁶ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁶⁸ tn Grk “will shepherd.”

[19:15]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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.”

[19:20]  ⁷³ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ⁷⁴ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ⁷⁵ tn Traditionally, “brimstone.”

[20:6]  ⁷⁶ tn Grk “who has a share.”

[20:6]  ⁷⁷ 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.