Wahyu 3:8

3:8 ‘I know your deeds. (Look! I have put ¹  in front of you an open door that no one can shut.) ²  I know ³  that you have little strength, ⁴  but ⁵  you have obeyed ⁶  my word and have not denied my name.

Wahyu 4:8

4:8 Each one of the four living creatures had six wings ⁷  and was full of eyes all around and inside. ⁸  They never rest day or night, saying: ⁹ 

“Holy Holy Holy is the Lord God, the All-Powerful, ¹⁰ 

Who was and who is, and who is still to come!”

Wahyu 5:6

5:6 Then ¹¹  I saw standing in the middle of the throne ¹²  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ¹³  He had ¹⁴  seven horns and seven eyes, which ¹⁵  are the seven ¹⁶  spirits of God ¹⁷  sent out into all the earth.

Wahyu 5:13

5:13 Then ¹⁸  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ¹⁹ 

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

be praise, honor, glory, and ruling power ²⁰  forever and ever!”

Wahyu 11:18

11:18 The ²¹  nations ²²  were enraged,

but ²³  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, ²⁴ 

the prophets, their reward,

as well as to the saints

and to those who revere ²⁵  your name, both small and great,

and the time has come ²⁶  to destroy those who destroy ²⁷  the earth.”

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 ²⁸  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Wahyu 14:13

14:13 Then ²⁹  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, ³⁰  because their deeds will follow them.” ³¹ 

Wahyu 15:3

15:3 They ³²  sang the song of Moses the servant ³³  of God and the song of the Lamb: ³⁴ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ³⁵ 

Just ³⁶  and true are your ways,

King over the nations! ³⁷ 

Wahyu 18:19

18:19 And they threw dust on their heads and were shouting with weeping and mourning, ³⁸ 

“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!” ³⁹ 

Wahyu 18:23

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations ⁴⁰  were deceived by your magic spells! ⁴¹ 

Wahyu 19:15

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁴²  He ⁴³  will rule ⁴⁴  them with an iron rod, ⁴⁵  and he stomps the winepress ⁴⁶  of the furious ⁴⁷  wrath of God, the All-Powerful. ⁴⁸ 

Wahyu 19:20

19:20 Now ⁴⁹  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁵⁰  – 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. ⁵¹ 

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ⁵²  in the first resurrection. The second death has no power over them, ⁵³  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Wahyu 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁵⁴  books were opened, and another book was opened – the book of life. ⁵⁵  So ⁵⁶  the dead were judged by what was written in the books, according to their deeds. ⁵⁷ 

[3:8]  ¹ tn Grk “I have given.”

[3:8]  ² 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]  ³ 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]  ⁴ tn Or “little power.”

[3:8]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ⁶ 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.

[4:8]  ⁷ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ⁸ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ⁹ tn Or “They never stop saying day and night.”

[4:8]  ¹⁰ 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.”

[4:8]  sn A quotation from (or an allusion to) Isa 6:3.

[5:6]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ¹² tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ¹³ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ¹⁴ tn Grk “killed, 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.”

[5:6]  ¹⁵ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ¹⁶ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ¹⁷ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:13]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ¹⁹ tn Grk “saying.”

[5:13]  ²⁰ tn Or “dominion.”

[11:18]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ²² tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ²⁴ tn See the note on the word “servants” in 1:1.

[11:18]  ²⁵ tn Grk “who fear.”

[11:18]  ²⁶ 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]  ²⁷ 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.

[13:14]  ²⁸ 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).

[14:13]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ³⁰ tn Or “from their trouble” (L&N 22.7).

[14:13]  ³¹ tn Grk “their deeds will follow with them.”

[15:3]  ³² tn Here καί (kai) has not been translated.

[15:3]  ³³ tn See the note on the word “servants” in 1:1.

[15:3]  ³⁴ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ³⁵ 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]  ³⁶ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ³⁷ 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.

[18:19]  ³⁸ 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]  ³⁹ 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.”

[18:23]  ⁴⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ⁴¹ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[19:15]  ⁴² tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁴⁴ tn Grk “will shepherd.”

[19:15]  ⁴⁵ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).

[19:15]  ⁴⁶ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ⁴⁷ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) 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).

[19:15]  ⁴⁸ 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.”

[19:20]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Traditionally, “brimstone.”

[20:6]  ⁵² tn Grk “who has a share.”

[20:6]  ⁵³ 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.

[20:12]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁵⁵ tn Grk “another book was opened, which is of life.”

[20:12]  ⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁵⁷ tn Grk “from the things written in the books according to their works.”