Wahyu 2:28

2:28 just as I have received the right to rule ¹  from my Father – and I will give him the morning star. ² 

Wahyu 1:20

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ³  The seven stars are the angels ⁴  of the seven churches and the seven lampstands are the seven churches.

Wahyu 6:13

6:13 and the stars in the sky ⁵  fell to the earth like a fig tree dropping ⁶  its unripe figs ⁷  when shaken by a fierce ⁸  wind.

Wahyu 8:11

8:11 (Now ⁹  the name of the star is ¹⁰  Wormwood.) ¹¹  So ¹²  a third of the waters became wormwood, ¹³  and many people died from these waters because they were poisoned. ¹⁴ 

Wahyu 12:1

The Woman, the Child, and the Dragon

12:1 Then ¹⁵  a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. ¹⁶ 

Wahyu 8:10

8:10 Then ¹⁷  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ¹⁸  it landed ¹⁹  on a third of the rivers and on the springs of water.

Wahyu 9:1

9:1 Then ²⁰  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ²¹  to the earth, and he was given the key to the shaft of the abyss. ²² 

Wahyu 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ²³  write the following: ²⁴ 

“This is the solemn pronouncement of ²⁵  the one who has a firm grasp on ²⁶  the seven stars in his right hand ²⁷  – the one who walks among the seven golden ²⁸  lampstands:

Wahyu 1:16

1:16 He held ²⁹  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ³⁰  face shone like the sun shining at full strength.

Wahyu 3:1

To the Church in Sardis

3:1 “To ³¹  the angel of the church in Sardis write the following: ³² 

“This is the solemn pronouncement of ³³  the one who holds ³⁴  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ³⁵  that you are alive, but ³⁶  in reality ³⁷  you are dead.

Wahyu 8:12

8:12 Then ³⁸  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 ³⁹  and for a third of the night likewise.

Wahyu 12:4

12:4 Now ⁴⁰  the dragon’s ⁴¹  tail swept away a third of the stars in heaven and hurled them to the earth. Then ⁴²  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 22:16

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ⁴³ 

Wahyu 13:15

13:15 The second beast ⁴⁴  was empowered ⁴⁵  to give life ⁴⁶  to the image of the first beast ⁴⁷  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 6:14

6:14 The sky ⁴⁸  was split apart ⁴⁹  like a scroll being rolled up, ⁵⁰  and every mountain and island was moved from its place.

Wahyu 13:4

13:4 they worshiped the dragon because he had given ruling authority ⁵¹  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ⁵² 

Wahyu 13:14

13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ⁵³  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Wahyu 19:20

19:20 Now ⁵⁴  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁵⁵  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ⁵⁶ 

Wahyu 9:2

9:2 He ⁵⁷  opened the shaft of the abyss and smoke rose out of it ⁵⁸  like smoke from a giant furnace. The ⁵⁹  sun and the air were darkened with smoke from the shaft.

Wahyu 13:12

13:12 He ⁶⁰  exercised all the ruling authority ⁶¹  of the first beast on his behalf, ⁶²  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Wahyu 13:17-18

13:17 Thus no one was allowed to buy ⁶³  or sell things ⁶⁴  unless he bore ⁶⁵  the mark of the beast – that is, his name or his number. ⁶⁶  13:18 This calls for wisdom: ⁶⁷  Let the one who has insight calculate the beast’s number, for it is man’s number, ⁶⁸  and his number is 666. ⁶⁹ 

Wahyu 14:11

14:11 And the smoke from their ⁷⁰  torture will go up ⁷¹  forever and ever, and those who worship the beast and his image will have ⁷²  no rest day or night, along with ⁷³  anyone who receives the mark of his name.”

Wahyu 17:11-12

17:11 The ⁷⁴  beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The ⁷⁵  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁷⁶  as kings with the beast for one hour.

Wahyu 17:17

17:17 For God has put into their minds ⁷⁷  to carry out his purpose ⁷⁸  by making ⁷⁹  a decision ⁸⁰  to give their royal power ⁸¹  to the beast until the words of God are fulfilled. ⁸² 

Wahyu 19:19

19:19 Then ⁸³  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.

Wahyu 15:2

15:2 Then ⁸⁴  I saw something like a sea of glass ⁸⁵  mixed with fire, and those who had conquered ⁸⁶  the beast and his image and the number of his name. They were standing ⁸⁷  by ⁸⁸  the sea of glass, holding harps given to them by God. ⁸⁹ 

Wahyu 20:4

20:4 Then ⁹⁰  I saw thrones and seated on them were those who had been given authority to judge. ⁹¹  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ⁹²  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁹³  came to life ⁹⁴  and reigned with Christ for a thousand years.

[2:28]  ¹ tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of δώσω (dwsw) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, ecein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).

[2:28]  ² tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”

[1:20]  ³ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ⁴ tn Or perhaps “the messengers.”

[6:13]  ⁵ tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

[6:13]  ⁶ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ⁷ tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

[6:13]  ⁸ tn Grk “great wind.”

[8:11]  ⁹ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ¹⁰ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ¹¹ sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

[8:11]  ¹² tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ¹³ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ¹⁴ tn Grk “and many of the men died from these waters because they were bitter.”

[12:1]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ¹⁶ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[8:10]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ¹⁸ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ¹⁹ tn Grk “fell.”

[9:1]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ²¹ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ²² tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[2:1]  ²³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ sn On seven stars in his right hand see 1:16.

[2:1]  ²⁸ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[1:16]  ²⁹ 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]  ³⁰ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[3:1]  ³¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ³² 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]  ³³ 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]  ³⁴ tn Grk “who has” (cf. 1:16).

[3:1]  ³⁵ tn Grk “a name.”

[3:1]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ³⁷ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[8:12]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ³⁹ tn Grk “the day did not shine [with respect to] the third of it.”

[12:4]  ⁴⁰ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ⁴¹ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[22:16]  ⁴³ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”

[13:15]  ⁴⁴ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁴⁵ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ⁴⁶ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ⁴⁷ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[6:14]  ⁴⁸ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ⁴⁹ tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.

[6:14]  ⁵⁰ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

[13:4]  ⁵¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ⁵² tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[13:14]  ⁵³ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:14]  sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).

[19:20]  ⁵⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ⁵⁵ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ⁵⁶ tn Traditionally, “brimstone.”

[9:2]  ⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:2]  ⁵⁸ tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

[9:2]  ⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁶¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁶² tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[13:17]  ⁶³ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ⁶⁴ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ⁶⁵ tn Grk “except the one who had.”

[13:17]  ⁶⁶ tn Grk “his name or the number of his name.”

[13:18]  ⁶⁷ tn Grk “Here is wisdom.”

[13:18]  ⁶⁸ tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

[13:18]  sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.

[13:18]  ⁶⁹ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[14:11]  ⁷⁰ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁷¹ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁷² tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁷³ tn Grk “and.”

[17:11]  ⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁷⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:17]  ⁷⁷ tn Grk “hearts.”

[17:17]  ⁷⁸ tn Or “his intent.”

[17:17]  ⁷⁹ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ⁸⁰ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ⁸¹ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁸² tn Or “completed.”

[19:19]  ⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁸⁵ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ⁸⁶ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ⁸⁷ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ⁸⁸ 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]  ⁸⁹ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[20:4]  ⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁹¹ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ⁹² tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁹⁴ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”