Wahyu 1:20
Konteks1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: 1 The seven stars are the angels 2 of the seven churches and the seven lampstands are the seven churches.
Wahyu 2:17
Konteks2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 3 I will give him some of the hidden manna, and I will give him a white 4 stone, 5 and on that stone will be written a new name that no one can understand 6 except the one who receives it.’
Wahyu 3:12
Konteks3:12 The one who conquers 7 I will make 8 a pillar in the temple of my God, and he will never depart from it. I 9 will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), 10 and my new name as well.
Wahyu 6:8
Konteks6:8 So 11 I looked 12 and here came 13 a pale green 14 horse! The 15 name of the one who rode it 16 was Death, and Hades followed right behind. 17 They 18 were given authority over a fourth of the earth, to kill its population with the sword, 19 famine, and disease, 20 and by the wild animals of the earth.
Wahyu 9:17
Konteks9:17 Now 21 this is what the horses and their riders 22 looked like in my 23 vision: The riders had breastplates that were fiery red, 24 dark blue, 25 and sulfurous 26 yellow in color. 27 The 28 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 29 came out of their mouths.
Wahyu 11:6
Konteks11:6 These two have the power 30 to close up the sky so that it does not rain during the time 31 they are prophesying. They 32 have power 33 to turn the waters to blood and to strike the earth with every kind of plague whenever they want.
Wahyu 14:15
Konteks14:15 Then 34 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 35 your sickle and start to reap, 36 because the time to reap has come, since the earth’s harvest is ripe!”
Wahyu 14:18
Konteks14:18 Another 37 angel, who was in charge of 38 the fire, came from the altar and called in a loud voice to the angel 39 who had the sharp sickle, “Use 40 your sharp sickle and gather 41 the clusters of grapes 42 off the vine of the earth, 43 because its grapes 44 are now ripe.” 45
Wahyu 15:2
Konteks15:2 Then 46 I saw something like a sea of glass 47 mixed with fire, and those who had conquered 48 the beast and his image and the number of his name. They were standing 49 by 50 the sea of glass, holding harps given to them by God. 51
Wahyu 16:2
Konteks16:2 So 52 the first angel 53 went and poured out his bowl on the earth. Then 54 ugly and painful sores 55 appeared on the people 56 who had the mark of the beast and who worshiped his image.
Wahyu 18:19
Konteks18:19 And they threw dust on their heads and were shouting with weeping and mourning, 57
“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!” 58
Wahyu 20:6
Konteks20:6 Blessed and holy is the one who takes part 59 in the first resurrection. The second death has no power over them, 60 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
[1:20] 1 tn The words “is this” are supplied to make a complete sentence in English.
[1:20] 2 tn Or perhaps “the messengers.”
[2:17] 3 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
[2:17] 4 tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).
[2:17] 5 tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”
[2:17] 6 tn Or “know”; for the meaning “understand” see L&N 32.4.
[3:12] 7 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:12] 8 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
[3:12] 9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[3:12] 10 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.
[6:8] 11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 12 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
[6:8] 13 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 14 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] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 16 tn Grk “the one sitting on it.”
[6:8] 17 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] 18 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] 19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 20 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).
[9:17] 21 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
[9:17] 22 tn Grk “and those seated on them.”
[9:17] 23 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 24 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 25 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
[9:17] 26 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 27 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 28 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 29 tn Traditionally, “brimstone.”
[11:6] 32 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.
[14:15] 34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 36 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:18] 37 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 38 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 39 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] 41 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] 42 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] 43 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 44 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] 45 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[15:2] 46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 47 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 48 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 49 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 50 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
[15:2] 51 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[16:2] 52 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
[16:2] 53 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 55 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 56 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[18:19] 57 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] 58 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.”
[20:6] 59 tn Grk “who has a share.”
[20:6] 60 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.
