Wahyu 2:25

2:25 However, hold on to what you have until I come.

Wahyu 8:6

8:6 Now ¹  the seven angels holding ²  the seven trumpets prepared to blow them.

Wahyu 3:11

3:11 I am coming soon. Hold on to what you have so that no one can take away ³  your crown. ⁴ 

Wahyu 2:15

2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. ⁵ 

Wahyu 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ⁶  write the following: ⁷ 

“This is the solemn pronouncement of ⁸  the one who has a firm grasp on ⁹  the seven stars in his right hand ¹⁰  – the one who walks among the seven golden ¹¹  lampstands:

Wahyu 9:14

9:14 saying to the sixth angel, the one holding ¹²  the trumpet, “Set free ¹³  the four angels who are bound at the great river Euphrates!”

Wahyu 21:15

21:15 The angel ¹⁴  who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall.

Wahyu 14:17

14:17 Then ¹⁵  another angel came out of the temple in heaven, and he too had a sharp sickle.

Wahyu 1:18

1:18 and the one who lives! I ¹⁶  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ¹⁷ 

Wahyu 6:2

6:2 So ¹⁸  I looked, ¹⁹  and here came ²⁰  a white horse! The ²¹  one who rode it ²²  had a bow, and he was given a crown, ²³  and as a conqueror ²⁴  he rode out to conquer.

Wahyu 20:1

The Thousand Year Reign

20:1 Then ²⁵  I saw an angel descending from heaven, holding ²⁶  in his hand the key to the abyss and a huge chain.

Wahyu 6:5

6:5 Then ²⁷  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ²⁸  I looked, ²⁹  and here came ³⁰  a black horse! The ³¹  one who rode it ³²  had a balance scale ³³  in his hand.

Wahyu 7:2

7:2 Then ³⁴  I saw another angel ascending from the east, ³⁵  who had ³⁶  the seal ³⁷  of the living God. He ³⁸  shouted out with a loud voice to the four angels who had been given permission ³⁹  to damage the earth and the sea: ⁴⁰ 

Wahyu 10:2

10:2 He held ⁴¹  in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land.

Wahyu 3:7

To the Church in Philadelphia

3:7 “To ⁴²  the angel of the church in Philadelphia write the following: ⁴³ 

“This is the solemn pronouncement of ⁴⁴  the Holy One, the True One, who holds the key of David, who opens doors ⁴⁵  no one can shut, and shuts doors ⁴⁶  no one can open:

Wahyu 2:12

To the Church in Pergamum

2:12 “To ⁴⁷  the angel of the church in Pergamum write the following: ⁴⁸ 

“This is the solemn pronouncement of ⁴⁹  the one who has the sharp double-edged sword: ⁵⁰ 

Wahyu 1:16

1:16 He held ⁵¹  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ⁵²  face shone like the sun shining at full strength.

Wahyu 2:13

2:13 ‘I know ⁵³  where you live – where Satan’s throne is. Yet ⁵⁴  you continue to cling ⁵⁵  to my name and you have not denied your ⁵⁶  faith in me, ⁵⁷  even in the days of Antipas, my faithful witness, ⁵⁸  who was killed in your city ⁵⁹  where Satan lives.

Wahyu 14:18

14:18 Another ⁶⁰  angel, who was in charge of ⁶¹  the fire, came from the altar and called in a loud voice to the angel ⁶²  who had the sharp sickle, “Use ⁶³  your sharp sickle and gather ⁶⁴  the clusters of grapes ⁶⁵  off the vine of the earth, ⁶⁶  because its grapes ⁶⁷  are now ripe.” ⁶⁸ 

Wahyu 21:9

The New Jerusalem Descends

21:9 Then ⁶⁹  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ⁷⁰  saying, “Come, I will show you the bride, the wife of the Lamb!”

Wahyu 15:2

15:2 Then ⁷¹  I saw something like a sea of glass ⁷²  mixed with fire, and those who had conquered ⁷³  the beast and his image and the number of his name. They were standing ⁷⁴  by ⁷⁵  the sea of glass, holding harps given to them by God. ⁷⁶ 

Wahyu 17:4

17:4 Now ⁷⁷  the woman was dressed in purple and scarlet clothing, ⁷⁸  and adorned with gold, ⁷⁹  precious stones, and pearls. She held ⁸⁰  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ⁸¹ 

Wahyu 8:3

8:3 Another ⁸²  angel holding ⁸³  a golden censer ⁸⁴  came and was stationed ⁸⁵  at the altar. A ⁸⁶  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 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ⁸⁷  before the Lamb. Each ⁸⁸  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ⁸⁹ 

Wahyu 7:1

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree.

Wahyu 7:9

7:9 After these things I looked, and here was ⁹⁰  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁹¹  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ⁹²  who instructed Balak to put a stumbling block ⁹³  before the people ⁹⁴  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ⁹⁵ 

Wahyu 17:1

The Great Prostitute and the Beast

17:1 Then ⁹⁶  one of the seven angels who had the seven bowls came and spoke to me. ⁹⁷  “Come,” he said, “I will show you the condemnation and punishment ⁹⁸  of the great prostitute who sits on many waters,

Wahyu 2:24

2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ⁹⁹  (who have not learned the so-called “deep secrets ¹⁰⁰  of Satan”), to you I say: I do not put any additional burden on you.

Wahyu 19:10

19:10 So ¹⁰¹  I threw myself down ¹⁰²  at his feet to worship him, but ¹⁰³  he said, “Do not do this! ¹⁰⁴  I am only ¹⁰⁵  a fellow servant ¹⁰⁶  with you and your brothers ¹⁰⁷  who hold to the testimony about ¹⁰⁸  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 15:6

15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts ¹⁰⁹  around their chests.

Wahyu 3:3

3:3 Therefore, remember what you received and heard, ¹¹⁰  and obey it, ¹¹¹  and repent. If you do not wake up, I will come like a thief, and you will never ¹¹²  know at what hour I will come against ¹¹³  you.

Wahyu 15:1

The Final Plagues

15:1 Then ¹¹⁴  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ¹¹⁵  (they are final because in them God’s anger is completed).

Wahyu 17:18--18:1

17:18 As for ¹¹⁶  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Babylon is Destroyed

18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. ¹¹⁷ 

Wahyu 11:6

11:6 These two have the power ¹¹⁸  to close up the sky so that it does not rain during the time ¹¹⁹  they are prophesying. They ¹²⁰  have power ¹²¹  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

Wahyu 9:3

9:3 Then ¹²²  out of the smoke came locusts onto the earth, and they were given power ¹²³  like that of the scorpions of the earth.

Wahyu 16:9

16:9 Thus ¹²⁴  people ¹²⁵  were scorched by the terrible heat, ¹²⁶  yet ¹²⁷  they blasphemed the name of God, who has ruling authority ¹²⁸  over these plagues, and they would not repent and give him glory.

Wahyu 3:1

To the Church in Sardis

3:1 “To ¹²⁹  the angel of the church in Sardis write the following: ¹³⁰ 

“This is the solemn pronouncement of ¹³¹  the one who holds ¹³²  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ¹³³  that you are alive, but ¹³⁴  in reality ¹³⁵  you are dead.

Wahyu 3:8

3:8 ‘I know your deeds. (Look! I have put ¹³⁶  in front of you an open door that no one can shut.) ¹³⁷  I know ¹³⁸  that you have little strength, ¹³⁹  but ¹⁴⁰  you have obeyed ¹⁴¹  my word and have not denied my name.

Wahyu 14:6

Three Angels and Three Messages

14:6 Then ¹⁴²  I saw another ¹⁴³  angel flying directly overhead, ¹⁴⁴  and he had ¹⁴⁵  an eternal gospel to proclaim ¹⁴⁶  to those who live ¹⁴⁷  on the earth – to every nation, tribe, ¹⁴⁸  language, and people.

Wahyu 16:5

16:5 Now ¹⁴⁹  I heard the angel of the waters saying:

“You are just ¹⁵⁰  – the one who is and who was,

the Holy One – because you have passed these judgments, ¹⁵¹ 

Wahyu 12:17

12:17 So ¹⁵²  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹⁵³  those who keep ¹⁵⁴  God’s commandments and hold to ¹⁵⁵  the testimony about Jesus. ¹⁵⁶  (12:18) And the dragon ¹⁵⁷  stood ¹⁵⁸  on the sand ¹⁵⁹  of the seashore. ¹⁶⁰ 

Wahyu 14:14

14:14 Then ¹⁶¹  I looked, and a white cloud appeared, ¹⁶²  and seated on the cloud was one like a son of man! ¹⁶³  He had ¹⁶⁴  a golden crown on his head and a sharp sickle in his hand.

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ¹⁶⁵  in the first resurrection. The second death has no power over them, ¹⁶⁶  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Wahyu 20:2

20:2 He ¹⁶⁷  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years.

Wahyu 11:15

The Seventh Trumpet

11:15 Then ¹⁶⁸  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ¹⁶⁹ 

and he will reign for ever and ever.”

Wahyu 4:11

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ¹⁷⁰ 

Wahyu 6:9

6:9 Now ¹⁷¹  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ¹⁷²  because of the word of God and because of the testimony they had given.

Wahyu 17:12

17:12 The ¹⁷³  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ¹⁷⁴  as kings with the beast for one hour.

Wahyu 19:7

19:7 Let us rejoice ¹⁷⁵  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

Wahyu 22:9

22:9 But ¹⁷⁶  he said to me, “Do not do this! ¹⁷⁷  I am a fellow servant ¹⁷⁸  with you and with your brothers the prophets, and with those who obey ¹⁷⁹  the words of this book. Worship God!”

[8:6]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ² tn Grk “having.”

[3:11]  ³ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

[3:11]  ⁴ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).

[2:15]  ⁵ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

[2:15]  sn See the note on the term Nicolaitans in 2:6.

[2:1]  ⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁷ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ⁸ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.

[2:1]  ⁹ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ¹⁰ sn On seven stars in his right hand see 1:16.

[2:1]  ¹¹ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[9:14]  ¹² tn Grk “having.”

[9:14]  ¹³ tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”

[21:15]  ¹⁴ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

[14:17]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[1:18]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹⁷ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[6:2]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ¹⁹ 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 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) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  ²⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ²² tn Grk “the one sitting on it.”

[6:2]  sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Int 18 (1964): 407-18. This interpretation is the most probable one.

[6:2]  ²³ sn See the note on the word crown in Rev 3:11.

[6:2]  ²⁴ tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”

[20:1]  ²⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ²⁶ tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

[6:5]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ²⁹ 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.

[6:5]  ³⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ³² tn Grk “the one sitting on it.”

[6:5]  ³³ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[7:2]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ³⁵ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ³⁶ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ³⁷ tn Or “signet” (L&N 6.54).

[7:2]  ³⁸ 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.

[7:2]  ³⁹ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ⁴⁰ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[10:2]  ⁴¹ tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[3:7]  ⁴² tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ⁴³ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ⁴⁴ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:7]  ⁴⁵ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ⁴⁶ tn See the note on the word “door” earlier in this verse.

[2:12]  ⁴⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:12]  ⁴⁸ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:12]  ⁴⁹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:12]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:12]  ⁵⁰ sn On the sharp double-edged sword see 1:16.

[1:16]  ⁵¹ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ⁵² tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[2:13]  ⁵³ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ⁵⁴ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁵⁵ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁵⁶ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁵⁷ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁵⁸ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁵⁹ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[14:18]  ⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ⁶¹ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ⁶² 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]  ⁶³ tn Grk “Send.”

[14:18]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁶⁷ 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]  ⁶⁸ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[21:9]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ⁷⁰ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

[15:2]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁷² sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ⁷³ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ⁷⁴ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ⁷⁵ 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]  ⁷⁶ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[17:4]  ⁷⁷ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ⁷⁸ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ⁷⁹ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ⁸⁰ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ⁸¹ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[8:3]  ⁸² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁸³ tn Grk “having.”

[8:3]  ⁸⁴ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁸⁵ 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]  ⁸⁶ 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.

[5:8]  ⁸⁷ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ⁸⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁸⁹ sn This interpretive comment by the author forms a parenthesis in the narrative.

[7:9]  ⁹⁰ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁹¹ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[2:14]  ⁹² sn See Num 22-24; 31:16.

[2:14]  ⁹³ tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

[2:14]  ⁹⁴ tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

[2:14]  ⁹⁵ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”

[17:1]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁹⁷ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ⁹⁸ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[2:24]  ⁹⁹ sn That is, the teaching of Jezebel (v. 20).

[2:24]  ¹⁰⁰ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[19:10]  ¹⁰¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ¹⁰² tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ¹⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ¹⁰⁴ tn On the elliptical expression ὅρα μή (Jora 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.”

[19:10]  ¹⁰⁵ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ¹⁰⁶ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ¹⁰⁷ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ¹⁰⁸ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[15:6]  ¹⁰⁹ tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[3:3]  ¹¹⁰ tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.

[3:3]  ¹¹¹ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ¹¹² tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ¹¹³ tn Or “come on.”

[15:1]  ¹¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ¹¹⁵ tn Grk “seven plagues – the last ones.”

[17:18]  ¹¹⁶ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:1]  ¹¹⁷ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[11:6]  ¹¹⁸ tn Or “authority.”

[11:6]  ¹¹⁹ tn Grk “the days.”

[11:6]  ¹²⁰ 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]  ¹²¹ tn Or “authority.”

[9:3]  ¹²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ¹²³ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[16:9]  ¹²⁴ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ¹²⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ¹²⁶ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ¹²⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ¹²⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[3:1]  ¹²⁹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ¹³⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1]  ¹³¹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:1]  ¹³² tn Grk “who has” (cf. 1:16).

[3:1]  ¹³³ tn Grk “a name.”

[3:1]  ¹³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ¹³⁵ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[3:8]  ¹³⁶ tn Grk “I have given.”

[3:8]  ¹³⁷ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.

[3:8]  ¹³⁸ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ¹³⁹ tn Or “little power.”

[3:8]  ¹⁴⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ¹⁴¹ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

[14:6]  ¹⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ¹⁴³ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ¹⁴⁴ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ¹⁴⁵ tn Grk “having.”

[14:6]  ¹⁴⁶ tn Or “an eternal gospel to announce as good news.”

[14:6]  ¹⁴⁷ tn Grk “to those seated on the earth.”

[14:6]  ¹⁴⁸ tn Grk “and tribe,” 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.

[16:5]  ¹⁴⁹ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ¹⁵⁰ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ¹⁵¹ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[12:17]  ¹⁵² tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹⁵³ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹⁵⁴ tn Or “who obey.”

[12:17]  ¹⁵⁵ tn Grk “and having.”

[12:17]  ¹⁵⁶ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ¹⁵⁷ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹⁵⁸ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ¹⁵⁹ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹⁶⁰ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[14:14]  ¹⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ¹⁶² tn Grk “and behold, a white cloud.”

[14:14]  ¹⁶³ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[14:14]  ¹⁶⁴ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[20:6]  ¹⁶⁵ tn Grk “who has a share.”

[20:6]  ¹⁶⁶ 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.

[20:2]  ¹⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:15]  ¹⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ¹⁷⁰ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[6:9]  ¹⁷¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ¹⁷² tn Or “murdered.” See the note on the word “butcher” in 6:4.

[17:12]  ¹⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹⁷⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[19:7]  ¹⁷⁵ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[22:9]  ¹⁷⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ¹⁷⁷ 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]  ¹⁷⁸ 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]  ¹⁷⁹ tn Grk “keep” (an idiom for obedience).