Wahyu 5:13

5:13 Then ¹  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ² 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ³  forever and ever!”

Wahyu 6:8

6:8 So ⁴  I looked ⁵  and here came ⁶  a pale green ⁷  horse! The ⁸  name of the one who rode it ⁹  was Death, and Hades followed right behind. ¹⁰  They ¹¹  were given authority over a fourth of the earth, to kill its population with the sword, ¹²  famine, and disease, ¹³  and by the wild animals of the earth.

Wahyu 8:3

8:3 Another ¹⁴  angel holding ¹⁵  a golden censer ¹⁶  came and was stationed ¹⁷  at the altar. A ¹⁸  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 8:7

8:7 The ¹⁹  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ²⁰  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 8:12

8:12 Then ²¹  the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day ²²  and for a third of the night likewise.

Wahyu 10:6

10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! ²³ 

Wahyu 11:6

11:6 These two have the power ²⁴  to close up the sky so that it does not rain during the time ²⁵  they are prophesying. They ²⁶  have power ²⁷  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

Wahyu 11:18

11:18 The ²⁸  nations ²⁹  were enraged,

but ³⁰  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ³¹ 

the prophets, their reward,

as well as to the saints

and to those who revere ³²  your name, both small and great,

and the time has come ³³  to destroy those who destroy ³⁴  the earth.”

Wahyu 12:4

12:4 Now ³⁵  the dragon’s ³⁶  tail swept away a third of the stars in heaven and hurled them to the earth. Then ³⁷  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 ³⁸  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ³⁹  of his Christ, ⁴⁰  have now come,

because the accuser of our brothers and sisters, ⁴¹ 

the one who accuses them day and night ⁴²  before our God,

has been thrown down.

Wahyu 13:1

The Two Beasts

13:1 Then ⁴³  I saw a beast coming up out of the sea. It ⁴⁴  had ten horns and seven heads, and on its horns were ten diadem crowns, ⁴⁵  and on its heads a blasphemous name. ⁴⁶ 

Wahyu 14:1

An Interlude: The Song of the 144,000

14:1 Then ⁴⁷  I looked, and here was ⁴⁸  the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.

Wahyu 14:13

14:13 Then ⁴⁹  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, ⁵⁰  because their deeds will follow them.” ⁵¹ 

Wahyu 15:3

15:3 They ⁵²  sang the song of Moses the servant ⁵³  of God and the song of the Lamb: ⁵⁴ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁵⁵ 

Just ⁵⁶  and true are your ways,

King over the nations! ⁵⁷ 

Wahyu 16:19

16:19 The ⁵⁸  great city was split into three parts and the cities of the nations ⁵⁹  collapsed. ⁶⁰  So ⁶¹  Babylon the great was remembered before God, and was given the cup ⁶²  filled with the wine made of God’s furious wrath. ⁶³ 

Wahyu 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁶⁴  books were opened, and another book was opened – the book of life. ⁶⁵  So ⁶⁶  the dead were judged by what was written in the books, according to their deeds. ⁶⁷ 

[5:13]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ² tn Grk “saying.”

[5:13]  ³ tn Or “dominion.”

[6:8]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ⁵ 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.

[6:8]  ⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ⁷ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁹ tn Grk “the one sitting on it.”

[6:8]  ¹⁰ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹³ tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[8:3]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ¹⁵ tn Grk “having.”

[8:3]  ¹⁶ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ¹⁷ 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]  ¹⁸ 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.

[8:7]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ²⁰ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[8:12]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ²² tn Grk “the day did not shine [with respect to] the third of it.”

[10:6]  ²³ tn On this phrase see BDAG 1092 s.v. χρόνος.

[11:6]  ²⁴ tn Or “authority.”

[11:6]  ²⁵ tn Grk “the days.”

[11:6]  ²⁶ 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.

[11:6]  ²⁷ tn Or “authority.”

[11:18]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ²⁹ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ³¹ tn See the note on the word “servants” in 1:1.

[11:18]  ³² tn Grk “who fear.”

[11:18]  ³³ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ³⁴ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[12:4]  ³⁵ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ³⁶ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ³⁹ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁴¹ 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]  ⁴² tn Or “who accuses them continually.”

[13:1]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ⁴⁴ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ⁴⁵ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[13:1]  ⁴⁶ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:1]  sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

[14:1]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ⁴⁸ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:13]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ⁵⁰ tn Or “from their trouble” (L&N 22.7).

[14:13]  ⁵¹ tn Grk “their deeds will follow with them.”

[15:3]  ⁵² tn Here καί (kai) has not been translated.

[15:3]  ⁵³ tn See the note on the word “servants” in 1:1.

[15:3]  ⁵⁴ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁵⁵ 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.”

[15:3]  ⁵⁶ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁵⁷ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[16:19]  ⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ⁵⁹ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ⁶⁰ tn Grk “fell.”

[16:19]  ⁶¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ⁶² 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]  ⁶³ 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.

[20:12]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁶⁵ tn Grk “another book was opened, which is of life.”

[20:12]  ⁶⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁶⁷ tn Grk “from the things written in the books according to their works.”