Wahyu 2:2

2:2 ‘I know your works as well as your ¹  labor and steadfast endurance, and that you cannot tolerate ²  evil. You have even put to the test ³  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Wahyu 2:27

2:27 he ⁴  will rule ⁵  them with an iron rod ⁶ 

and like clay jars he will break them to pieces, ⁷ 

Wahyu 3:9

3:9 Listen! ⁸  I am going to make those people from the synagogue ⁹  of Satan – who say they are Jews yet ¹⁰  are not, but are lying – Look, I will make ¹¹  them come and bow down ¹²  at your feet and acknowledge ¹³  that I have loved you.

Wahyu 5:10

5:10 You have appointed ¹⁴  them ¹⁵  as a kingdom and priests ¹⁶  to serve ¹⁷  our God, and they will reign ¹⁸  on the earth.”

Wahyu 7:15-17

7:15 For this reason they are before the throne of God, and they serve ¹⁹  him day and night in his temple, and the one seated on the throne will shelter them. ²⁰  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ²¹  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ²² 

Wahyu 8:6

8:6 Now ²³  the seven angels holding ²⁴  the seven trumpets prepared to blow them.

Wahyu 9:5

9:5 The locusts ²⁵  were not given permission ²⁶  to kill ²⁷  them, but only to torture ²⁸  them ²⁹  for five months, and their torture was like that ³⁰  of a scorpion when it stings a person. ³¹ 

Wahyu 11:5

11:5 If ³²  anyone wants to harm them, fire comes out of their mouths ³³  and completely consumes ³⁴  their enemies. If ³⁵  anyone wants to harm them, they must be killed this way.

Wahyu 11:7

11:7 When ³⁶  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ³⁷  them and kill them.

Wahyu 11:11-12

11:11 But ³⁸  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ³⁹  those who were watching them. 11:12 Then ⁴⁰  they ⁴¹  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ⁴²  went up to heaven in a cloud while ⁴³  their enemies stared at them.

Wahyu 12:4

12:4 Now ⁴⁴  the dragon’s ⁴⁵  tail swept away a third of the stars in heaven and hurled them to the earth. Then ⁴⁶  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 12:10

12:10 Then ⁴⁷  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁴⁸  of his Christ, ⁴⁹  have now come,

because the accuser of our brothers and sisters, ⁵⁰ 

the one who accuses them day and night ⁵¹  before our God,

has been thrown down.

Wahyu 13:7

13:7 The beast ⁵²  was permitted to go to war against the saints and conquer them. ⁵³  He was given ruling authority ⁵⁴  over every tribe, people, ⁵⁵  language, and nation,

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ⁵⁶  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁵⁷ 

Wahyu 16:16

16:16 Now ⁵⁸  the spirits ⁵⁹  gathered the kings and their armies ⁶⁰  to the place that is called Armageddon ⁶¹  in Hebrew.

Wahyu 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ⁶²  the Lamb are the called, chosen, and faithful.”

Wahyu 19:15

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁶³  He ⁶⁴  will rule ⁶⁵  them with an iron rod, ⁶⁶  and he stomps the winepress ⁶⁷  of the furious ⁶⁸  wrath of God, the All-Powerful. ⁶⁹ 

Wahyu 19:18

19:18 to eat ⁷⁰  your fill ⁷¹  of the flesh of kings,

the flesh of generals, ⁷² 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁷³ 

and small and great!”

Wahyu 20:4

20:4 Then ⁷⁴  I saw thrones and seated on them were those who had been given authority to judge. ⁷⁵  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 ⁷⁶  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁷⁷  came to life ⁷⁸  and reigned with Christ for a thousand years.

Wahyu 20:8-10

20:8 and will go out to deceive ⁷⁹  the nations at the four corners of the earth, Gog and Magog, ⁸⁰  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁸¹  20:9 They ⁸²  went up ⁸³  on the broad plain of the earth ⁸⁴  and encircled ⁸⁵  the camp ⁸⁶  of the saints and the beloved city, but ⁸⁷  fire came down from heaven and devoured them completely. ⁸⁸  20:10 And the devil who deceived ⁸⁹  them was thrown into the lake of fire and sulfur, ⁹⁰  where the beast and the false prophet are ⁹¹  too, and they will be tormented there day and night forever and ever.

Wahyu 22:5

22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

[2:2]  ¹ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ² tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ³ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[2:27]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:27]  ⁵ tn Grk “will shepherd.”

[2:27]  ⁶ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[2:27]  ⁷ sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.

[3:9]  ⁸ tn Grk “behold” (L&N 91.13).

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

[3:9]  ¹⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹¹ 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]  ¹² tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹³ tn Or “and know,” “and recognize.”

[5:10]  ¹⁴ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ¹⁵ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ¹⁶ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ¹⁷ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ¹⁸ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[7:15]  ¹⁹ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ²⁰ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ²¹ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ²² sn An allusion to Isa 25:8.

[8:6]  ²³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ²⁴ tn Grk “having.”

[9:5]  ²⁵ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ²⁶ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ²⁷ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

[9:5]  ²⁸ tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

[9:5]  ²⁹ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ³⁰ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ³¹ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[11:5]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ³³ tn This is a collective singular in Greek.

[11:5]  ³⁴ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ³⁷ tn Or “be victorious over”; traditionally, “overcome.”

[11:11]  ³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ³⁹ tn Grk “fell upon.”

[11:12]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ⁴¹ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ⁴² tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ⁴³ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[12:4]  ⁴⁴ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ⁴⁵ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁴⁸ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁴⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁵⁰ 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]  ⁵¹ tn Or “who accuses them continually.”

[13:7]  ⁵² tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ⁵³ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ⁵⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ⁵⁵ tn Grk “and people,” 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.

[16:14]  ⁵⁶ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ⁵⁷ 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.”

[16:16]  ⁵⁸ tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.

[16:16]  ⁵⁹ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ⁶⁰ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ⁶¹ tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

[16:16]  tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.

[17:14]  ⁶² tn See BDAG 636 s.v. μετά A.2.a.α.

[19:15]  ⁶³ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁶⁵ tn Grk “will shepherd.”

[19:15]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  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.”

[19:18]  ⁷⁰ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁷¹ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁷² tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ⁷³ tn See the note on the word “servants” in 1:1.

[20:4]  ⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁷⁸ 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.”

[20:8]  ⁷⁹ tn Or “mislead.”

[20:8]  ⁸⁰ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁸¹ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:9]  ⁸² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁸³ tn The shift here to past tense reflects the Greek text.

[20:9]  ⁸⁴ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ⁸⁵ tn Or “surrounded.”

[20:9]  ⁸⁶ tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ⁸⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ⁸⁸ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[20:10]  ⁸⁹ tn Or “misled.”

[20:10]  ⁹⁰ tn Traditionally, “brimstone.”

[20:10]  ⁹¹ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.