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 2:5

2:5 Therefore, remember from what high state ⁴  you have fallen and repent! Do ⁵  the deeds you did at the first; ⁶  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ⁷ 

Wahyu 8:7

8:7 The ⁸  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ⁹  a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ¹⁰  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Wahyu 14:8

14:8 A ¹¹  second ¹²  angel ¹³  followed the first, ¹⁴  declaring: ¹⁵  “Fallen, fallen is Babylon the great city! ¹⁶  She made all the nations ¹⁷  drink of the wine of her immoral passion.” ¹⁸ 

Wahyu 14:13

14:13 Then ¹⁹  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ²⁰  because their deeds will follow them.” ²¹ 

Wahyu 18:2

18:2 He ²²  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ²³  has become a lair for demons,

a haunt ²⁴  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ²⁵ 

Wahyu 18:21

18:21 Then ²⁶  one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force ²⁷ 

Babylon the great city will be thrown down ²⁸ 

and it will never be found again!

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ²⁹  in the first resurrection. The second death has no power over them, ³⁰  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Wahyu 21:6

21:6 He also said to me, “It is done! ³¹  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ³²  free of charge ³³  from the spring of the water of life.

Wahyu 22:9

22:9 But ³⁴  he said to me, “Do not do this! ³⁵  I am a fellow servant ³⁶  with you and with your brothers the prophets, and with those who obey ³⁷  the words of this book. Worship God!”

[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.

[2:5]  ⁴ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ⁵ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ⁶ tn Or “you did formerly.”

[2:5]  ⁷ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[8:7]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ⁹ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[14:4]  ¹⁰ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:8]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ¹² tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ¹³ tn Grk “And another angel, a second.”

[14:8]  ¹⁴ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ¹⁵ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ¹⁶ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ¹⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ¹⁸ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[14:13]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²⁰ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²¹ tn Grk “their deeds will follow with them.”

[18:2]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ²³ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ²⁴ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ²⁵ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[18:21]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ²⁷ tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.

[18:21]  ²⁸ sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.

[20:6]  ²⁹ tn Grk “who has a share.”

[20:6]  ³⁰ 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.

[21:6]  ³¹ tn Or “It has happened.”

[21:6]  ³² tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ³³ tn Or “as a free gift” (see L&N 57.85).

[22:9]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ³⁵ tn On the elliptical expression ὅρα μή ({ora 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.”

[22:9]  ³⁶ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ³⁷ tn Grk “keep” (an idiom for obedience).