Wahyu 8:3-4

8:3 Another ¹  angel holding ²  a golden censer ³  came and was stationed ⁴  at the altar. A ⁵  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. 8:4 The ⁶  smoke coming from the incense, ⁷  along with the prayers of the saints, ascended before God from the angel’s hand.

Wahyu 11:18

11:18 The ⁸  nations ⁹  were enraged,

but ¹⁰  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, ¹¹ 

the prophets, their reward,

as well as to the saints

and to those who revere ¹²  your name, both small and great,

and the time has come ¹³  to destroy those who destroy ¹⁴  the earth.”

Wahyu 13:7

13:7 The beast ¹⁵  was permitted to go to war against the saints and conquer them. ¹⁶  He was given ruling authority ¹⁷  over every tribe, people, ¹⁸  language, and nation,

Wahyu 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ¹⁹ 

then by the sword he must be killed.

This ²⁰  requires steadfast endurance ²¹  and faith from the saints.

Wahyu 14:12

14:12 This requires ²²  the steadfast endurance ²³  of the saints – those who obey ²⁴  God’s commandments and hold to ²⁵  their faith in Jesus. ²⁶ 

Wahyu 16:6

16:6 because they poured out the blood of your saints and prophets,

so ²⁷  you have given them blood to drink. They got what they deserved!” ²⁸ 

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. ²⁹  I ³⁰  was greatly astounded ³¹  when I saw her.

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ³²  against her on your behalf!) ³³ 

Wahyu 18:24

18:24 The ³⁴  blood of the saints and prophets was found in her, ³⁵ 

along with the blood ³⁶  of all those who had been killed on the earth.”

Wahyu 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ³⁷  (for the fine linen is the righteous deeds of the saints). ³⁸ 

Wahyu 20:9

20:9 They ³⁹  went up ⁴⁰  on the broad plain of the earth ⁴¹  and encircled ⁴²  the camp ⁴³  of the saints and the beloved city, but ⁴⁴  fire came down from heaven and devoured them completely. ⁴⁵ 

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

[8:3]  ² tn Grk “having.”

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

[8:3]  ⁴ 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]  ⁵ 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.

[8:4]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ⁷ tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.

[11:18]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁹ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

[11:18]  ¹² tn Grk “who fear.”

[11:18]  ¹³ 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]  ¹⁴ 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.

[13:7]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ¹⁸ 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.

[13:10]  ¹⁹ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ²⁰ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ²¹ tn Or “perseverance.”

[14:12]  ²² tn Grk “Here is.”

[14:12]  ²³ tn Or “the perseverance.”

[14:12]  ²⁴ tn Grk “who keep.”

[14:12]  ²⁵ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ²⁶ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

[16:6]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ²⁸ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[17:6]  ²⁹ 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]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ³¹ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[18:20]  ³² tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ³³ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[18:20]  sn This verse forms a parenthetical aside in the narrative.

[18:24]  ³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ³⁵ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ³⁶ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[19:8]  ³⁷ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ³⁸ sn This phrase is treated as a parenthetical explanation by the author.

[20:9]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁴⁰ tn The shift here to past tense reflects the Greek text.

[20:9]  ⁴¹ 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]  ⁴² tn Or “surrounded.”

[20:9]  ⁴³ 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]  ⁴⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ⁴⁵ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”