Wahyu 4:10

4:10 the twenty-four elders throw themselves to the ground ¹  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ²  before his ³  throne, saying:

Wahyu 11:16

11:16 Then ⁴  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ⁵  and worshiped God

Wahyu 8:2

8:2 Then ⁶  I saw the seven angels who stand before God, and seven trumpets were given to them.

Wahyu 11:4

11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ⁷ 

Wahyu 4:6

4:6 and in front of the throne was something like a sea of glass, like crystal. ⁸ 

In ⁹  the middle of the throne ¹⁰  and around the throne were four living creatures ¹¹  full of eyes in front and in back.

Wahyu 3:5

3:5 The one who conquers ¹²  will be dressed like them ¹³  in white clothing, ¹⁴  and I will never ¹⁵  erase ¹⁶  his name from the book of life, but ¹⁷  will declare ¹⁸  his name before my Father and before his angels.

Wahyu 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ¹⁹  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

Wahyu 4:5

4:5 From ²⁰  the throne came out flashes of lightning and roaring ²¹  and crashes of thunder. Seven flaming torches, which are the seven spirits of God, ²²  were burning in front of the throne

Wahyu 7:11

7:11 And all the angels stood ²³  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ²⁴  before the throne and worshiped God,

Wahyu 9:13

9:13 Then ²⁵  the sixth angel blew his trumpet, and I heard a single voice coming from the ²⁶  horns on the golden altar that is before God,

Wahyu 7:9

7:9 After these things I looked, and here was ²⁷  an enormous crowd that no one could count, made up of persons from every nation, tribe, ²⁸  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Wahyu 14:10

14:10 that person ²⁹  will also drink of the wine of God’s anger ³⁰  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ³¹  in front of the holy angels and in front of the Lamb.

Wahyu 13:13

13:13 He ³²  performed momentous signs, even making fire come down from heaven in front of people ³³ 

Wahyu 7:15

7:15 For this reason they are before the throne of God, and they serve ³⁴  him day and night in his temple, and the one seated on the throne will shelter them. ³⁵ 

Wahyu 1:4

1:4 From John, ³⁶  to the seven churches that are in the province of Asia: ³⁷  Grace and peace to you ³⁸  from “he who is,” ³⁹  and who was, and who is still to come, ⁴⁰  and from the seven spirits who are before his 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 ⁴¹  before the Lamb. Each ⁴²  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ⁴³ 

Wahyu 12:4

12:4 Now ⁴⁴  the dragon’s ⁴⁵  tail swept away a third of the stars in heaven and hurled them to the earth. Then ⁴⁶  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 8:4

8:4 The ⁴⁷  smoke coming from the incense, ⁴⁸  along with the prayers of the saints, ascended before God from the angel’s hand.

Wahyu 3:2

3:2 Wake up then, and strengthen what remains that was about ⁴⁹  to die, because I have not found your deeds complete ⁵⁰  in the sight ⁵¹  of my God.

Wahyu 13:12

13:12 He ⁵²  exercised all the ruling authority ⁵³  of the first beast on his behalf, ⁵⁴  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Wahyu 8:3

8:3 Another ⁵⁵  angel holding ⁵⁶  a golden censer ⁵⁷  came and was stationed ⁵⁸  at the altar. A ⁵⁹  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 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁶⁰  books were opened, and another book was opened – the book of life. ⁶¹  So ⁶²  the dead were judged by what was written in the books, according to their deeds. ⁶³ 

Wahyu 20:11

The Great White Throne

20:11 Then ⁶⁴  I saw a large ⁶⁵  white throne and the one who was seated on it; the earth and the heaven ⁶⁶  fled ⁶⁷  from his presence, and no place was found for them.

Wahyu 6:16

6:16 They ⁶⁸  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ⁶⁹ 

Wahyu 12:10

12:10 Then ⁷⁰  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁷¹  of his Christ, ⁷²  have now come,

because the accuser of our brothers and sisters, ⁷³ 

the one who accuses them day and night ⁷⁴  before our God,

has been thrown down.

Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ⁷⁵  who instructed Balak to put a stumbling block ⁷⁶  before the people ⁷⁷  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ⁷⁸ 

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 ⁷⁹  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Wahyu 15:4

15:4 Who will not fear you, O Lord,

and glorify ⁸⁰  your name, because you alone are holy? ⁸¹ 

All nations ⁸²  will come and worship before you

for your righteous acts ⁸³  have been revealed.”

Wahyu 19:20

19:20 Now ⁸⁴  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁸⁵  – 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. ⁸⁶ 

Wahyu 2:13

2:13 ‘I know ⁸⁷  where you live – where Satan’s throne is. Yet ⁸⁸  you continue to cling ⁸⁹  to my name and you have not denied your ⁹⁰  faith in me, ⁹¹  even in the days of Antipas, my faithful witness, ⁹²  who was killed in your city ⁹³  where Satan lives.

Wahyu 3:8

3:8 ‘I know your deeds. (Look! I have put ⁹⁴  in front of you an open door that no one can shut.) ⁹⁵  I know ⁹⁶  that you have little strength, ⁹⁷  but ⁹⁸  you have obeyed ⁹⁹  my word and have not denied my name.

Wahyu 12:17

12:17 So ¹⁰⁰  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹⁰¹  those who keep ¹⁰²  God’s commandments and hold to ¹⁰³  the testimony about Jesus. ¹⁰⁴  (12:18) And the dragon ¹⁰⁵  stood ¹⁰⁶  on the sand ¹⁰⁷  of the seashore. ¹⁰⁸ 

Wahyu 6:10

6:10 They ¹⁰⁹  cried out with a loud voice, ¹¹⁰  “How long, ¹¹¹  Sovereign Master, ¹¹²  holy and true, before you judge those who live on the earth and avenge our blood?”

Wahyu 3:9

3:9 Listen! ¹¹³  I am going to make those people from the synagogue ¹¹⁴  of Satan – who say they are Jews yet ¹¹⁵  are not, but are lying – Look, I will make ¹¹⁶  them come and bow down ¹¹⁷  at your feet and acknowledge ¹¹⁸  that I have loved you.

Wahyu 14:5

14:5 and no lie was found on their lips; ¹¹⁹  they ¹²⁰  are blameless.

Wahyu 22:8

22:8 I, John, am the one who heard and saw these things, ¹²¹  and when I heard and saw them, ¹²²  I threw myself down ¹²³  to worship at the feet of the angel who was showing them to me.

Wahyu 19:10

19:10 So ¹²⁴  I threw myself down ¹²⁵  at his feet to worship him, but ¹²⁶  he said, “Do not do this! ¹²⁷  I am only ¹²⁸  a fellow servant ¹²⁹  with you and your brothers ¹³⁰  who hold to the testimony about ¹³¹  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 1:17

1:17 When ¹³²  I saw him I fell down at his feet as though I were dead, but ¹³³  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Wahyu 16:19

16:19 The ¹³⁴  great city was split into three parts and the cities of the nations ¹³⁵  collapsed. ¹³⁶  So ¹³⁷  Babylon the great was remembered before God, and was given the cup ¹³⁸  filled with the wine made of God’s furious wrath. ¹³⁹ 

Wahyu 19:2

19:2 because his judgments are true and just. ¹⁴⁰ 

For he has judged ¹⁴¹  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ¹⁴²  poured out by her own hands!” ¹⁴³ 

Wahyu 2:4

2:4 But I have this against you: You have departed ¹⁴⁴  from your first love!

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ¹⁴⁵  into prison so you may be tested, ¹⁴⁶  and you will experience suffering ¹⁴⁷  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ¹⁴⁸ 

Wahyu 6:2

6:2 So ¹⁴⁹  I looked, ¹⁵⁰  and here came ¹⁵¹  a white horse! The ¹⁵²  one who rode it ¹⁵³  had a bow, and he was given a crown, ¹⁵⁴  and as a conqueror ¹⁵⁵  he rode out to conquer.

Wahyu 12:5

12:5 So ¹⁵⁶  the woman gave birth to a son, a male child, ¹⁵⁷  who is going to rule ¹⁵⁸  over all the nations ¹⁵⁹  with an iron rod. ¹⁶⁰  Her ¹⁶¹  child was suddenly caught up to God and to his throne,

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ¹⁶²  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ¹⁶³ 

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ¹⁶⁴  against her on your behalf!) ¹⁶⁵ 

Wahyu 4:2

4:2 Immediately I was in the Spirit, ¹⁶⁶  and ¹⁶⁷  a throne was standing ¹⁶⁸  in heaven with someone seated on it!

Wahyu 9:21

9:21 Furthermore, ¹⁶⁹  they did not repent of their murders, of their magic spells, ¹⁷⁰  of their sexual immorality, or of their stealing.

Wahyu 14:14

14:14 Then ¹⁷¹  I looked, and a white cloud appeared, ¹⁷²  and seated on the cloud was one like a son of man! ¹⁷³  He had ¹⁷⁴  a golden crown on his head and a sharp sickle in his hand.

Wahyu 17:3

17:3 So ¹⁷⁵  he carried me away in the Spirit ¹⁷⁶  to a wilderness, ¹⁷⁷  and there ¹⁷⁸  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.

Wahyu 5:6

5:6 Then ¹⁷⁹  I saw standing in the middle of the throne ¹⁸⁰  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ¹⁸¹  He had ¹⁸²  seven horns and seven eyes, which ¹⁸³  are the seven ¹⁸⁴  spirits of God ¹⁸⁵  sent out into all the earth.

Wahyu 1:3

1:3 Blessed is the one who reads the words of this ¹⁸⁶  prophecy aloud, ¹⁸⁷  and blessed are ¹⁸⁸  those who hear and obey ¹⁸⁹  the things written in it, because the time is near! ¹⁹⁰ 

Wahyu 2:9

2:9 ‘I know the distress you are suffering ¹⁹¹  and your poverty (but you are rich). I also know ¹⁹²  the slander against you ¹⁹³  by those who call themselves Jews and really are not, but are a synagogue ¹⁹⁴  of Satan.

Wahyu 6:5

6:5 Then ¹⁹⁵  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ¹⁹⁶  I looked, ¹⁹⁷  and here came ¹⁹⁸  a black horse! The ¹⁹⁹  one who rode it ²⁰⁰  had a balance scale ²⁰¹  in his hand.

Wahyu 7:17

7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ²⁰² 

Wahyu 11:5

11:5 If ²⁰³  anyone wants to harm them, fire comes out of their mouths ²⁰⁴  and completely consumes ²⁰⁵  their enemies. If ²⁰⁶  anyone wants to harm them, they must be killed this way.

Wahyu 11:7

11:7 When ²⁰⁷  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ²⁰⁸  them and kill them.

Wahyu 14:1

An Interlude: The Song of the 144,000

14:1 Then ²⁰⁹  I looked, and here was ²¹⁰  the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.

Wahyu 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ²¹¹  has come!”

Wahyu 19:11

The Son of God Goes to War

19:11 Then ²¹²  I saw heaven opened and here came ²¹³  a white horse! The ²¹⁴  one riding it was called “Faithful” and “True,” and with justice ²¹⁵  he judges and goes to war.

Wahyu 21:13

21:13 There are ²¹⁶  three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. ²¹⁷ 

Wahyu 2:2

2:2 ‘I know your works as well as your ²¹⁸  labor and steadfast endurance, and that you cannot tolerate ²¹⁹  evil. You have even put to the test ²²⁰  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Wahyu 2:20

2:20 But I have this against you: You tolerate that ²²¹  woman ²²²  Jezebel, ²²³  who calls herself a prophetess, and by her teaching deceives ²²⁴  my servants ²²⁵  to commit sexual immorality and to eat food sacrificed to idols. ²²⁶ 

Wahyu 3:10

3:10 Because you have kept ²²⁷  my admonition ²²⁸  to endure steadfastly, ²²⁹  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

Wahyu 4:1

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ²³⁰  a door standing open in heaven! ²³¹  And the first voice I had heard speaking to me ²³²  like a trumpet ²³³  said: “Come up here so that ²³⁴  I can show you what must happen after these things.”

Wahyu 9:17

9:17 Now ²³⁵  this is what the horses and their riders ²³⁶  looked like in my ²³⁷  vision: The riders had breastplates that were fiery red, ²³⁸  dark blue, ²³⁹  and sulfurous ²⁴⁰  yellow in color. ²⁴¹  The ²⁴²  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ²⁴³  came out of their mouths.

Wahyu 12:14

12:14 But ²⁴⁴  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ²⁴⁵  to the place God ²⁴⁶  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ²⁴⁷ 

Wahyu 13:1

The Two Beasts

13:1 Then ²⁴⁸  I saw a beast coming up out of the sea. It ²⁴⁹  had ten horns and seven heads, and on its horns were ten diadem crowns, ²⁵⁰  and on its heads a blasphemous name. ²⁵¹ 

Wahyu 15:2

15:2 Then ²⁵²  I saw something like a sea of glass ²⁵³  mixed with fire, and those who had conquered ²⁵⁴  the beast and his image and the number of his name. They were standing ²⁵⁵  by ²⁵⁶  the sea of glass, holding harps given to them by God. ²⁵⁷ 

Wahyu 6:8

6:8 So ²⁵⁸  I looked ²⁵⁹  and here came ²⁶⁰  a pale green ²⁶¹  horse! The ²⁶²  name of the one who rode it ²⁶³  was Death, and Hades followed right behind. ²⁶⁴  They ²⁶⁵  were given authority over a fourth of the earth, to kill its population with the sword, ²⁶⁶  famine, and disease, ²⁶⁷  and by the wild animals of the earth.

Wahyu 14:18

14:18 Another ²⁶⁸  angel, who was in charge of ²⁶⁹  the fire, came from the altar and called in a loud voice to the angel ²⁷⁰  who had the sharp sickle, “Use ²⁷¹  your sharp sickle and gather ²⁷²  the clusters of grapes ²⁷³  off the vine of the earth, ²⁷⁴  because its grapes ²⁷⁵  are now ripe.” ²⁷⁶ 

[4:10]  ¹ tn Grk “the twenty-four elders fall 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.”

[4:10]  ² sn See the note on the word crown in Rev 3:11.

[4:10]  ³ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[11:16]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ⁵ tn Grk “they fell down on their faces.” 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.”

[8:2]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:4]  ⁷ sn This description is parenthetical in nature.

[4:6]  ⁸ tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.

[4:6]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:6]  ¹⁰ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[4:6]  ¹¹ tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”

[3:5]  ¹² tn Or “who overcomes.”

[3:5]  ¹³ tn Grk “thus.”

[3:5]  ¹⁴ tn Or “white robes.”

[3:5]  ¹⁵ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ¹⁶ tn Or “will never wipe out.”

[3:5]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ¹⁸ tn Grk “will confess.”

[14:3]  ¹⁹ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

[4:5]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:5]  ²¹ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[4:5]  ²² sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.

[7:11]  ²³ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ²⁴ tn Grk “they fell down on their faces.” 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.”

[9:13]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ²⁶ tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[7:9]  ²⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ²⁸ 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.

[14:10]  ²⁹ tn Grk “he himself.”

[14:10]  ³⁰ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ³¹ tn Traditionally, “brimstone.”

[13:13]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ³³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[7:15]  ³⁴ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ³⁵ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[1:4]  ³⁶ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ³⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ³⁸ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ³⁹ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ⁴⁰ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

[5:8]  ⁴¹ 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]  ⁴² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁴³ sn This interpretive comment by the author forms a parenthesis in the narrative.

[12:4]  ⁴⁴ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ⁴⁵ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:4]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ⁴⁸ 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.

[3:2]  ⁴⁹ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ⁵⁰ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ⁵¹ tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”

[13:12]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁵³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁵⁴ 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.”

[8:3]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁵⁶ tn Grk “having.”

[8:3]  ⁵⁷ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁵⁸ 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]  ⁵⁹ 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.

[20:12]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁶¹ tn Grk “another book was opened, which is of life.”

[20:12]  ⁶² tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁶³ tn Grk “from the things written in the books according to their works.”

[20:11]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁶⁵ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁶⁶ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁶⁷ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[6:16]  ⁶⁸ 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.

[6:16]  ⁶⁹ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[12:10]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁷¹ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁷² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁷³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ⁷⁴ tn Or “who accuses them continually.”

[2:14]  ⁷⁵ sn See Num 22-24; 31:16.

[2:14]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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.”

[13:14]  ⁷⁹ 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).

[15:4]  ⁸⁰ tn Or “and praise.”

[15:4]  sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.

[15:4]  ⁸¹ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ⁸² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁸³ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[19:20]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ tn Traditionally, “brimstone.”

[2:13]  ⁸⁷ 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]  ⁸⁸ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁸⁹ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁹⁰ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁹¹ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁹² tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁹³ 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.

[3:8]  ⁹⁴ tn Grk “I have given.”

[3:8]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn Or “little power.”

[3:8]  ⁹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ⁹⁹ 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.

[12:17]  ¹⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹⁰¹ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹⁰² tn Or “who obey.”

[12:17]  ¹⁰³ tn Grk “and having.”

[12:17]  ¹⁰⁴ 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]  ¹⁰⁵ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹⁰⁶ 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]  ¹⁰⁷ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹⁰⁸ 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.

[6:10]  ¹⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹¹⁰ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ¹¹¹ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ¹¹² tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[3:9]  ¹¹³ tn Grk “behold” (L&N 91.13).

[3:9]  ¹¹⁴ sn See the note on synagogue in 2:9.

[3:9]  ¹¹⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹¹⁶ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ¹¹⁷ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹¹⁸ tn Or “and know,” “and recognize.”

[14:5]  ¹¹⁹ tn Grk “in their mouth was not found a lie.”

[14:5]  ¹²⁰ tc Several mss (Ì⁴⁷ א 1 1006 1611 2351 Ï^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.

[22:8]  ¹²¹ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ¹²² tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:8]  ¹²³ tn Grk “I fell down and worshiped at the 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]  ¹²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ¹²⁵ 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]  ¹²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ¹³⁰ 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]  ¹³¹ 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.”

[1:17]  ¹³² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ¹³³ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[16:19]  ¹³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ¹³⁵ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ¹³⁶ tn Grk “fell.”

[16:19]  ¹³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ¹³⁸ tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

[16:19]  ¹³⁹ tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") 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). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.

[19:2]  ¹⁴⁰ tn Compare the similar phrase in Rev 16:7.

[19:2]  ¹⁴¹ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ¹⁴² tn See the note on the word “servants” in 1:1.

[19:2]  ¹⁴³ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[2:4]  ¹⁴⁴ tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.

[2:10]  ¹⁴⁵ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ¹⁴⁶ tn Or “tempted.”

[2:10]  ¹⁴⁷ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ¹⁴⁸ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[6:2]  ¹⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ¹⁵⁰ 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]  ¹⁵¹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ¹⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ¹⁵³ 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]  ¹⁵⁴ sn See the note on the word crown in Rev 3:11.

[6:2]  ¹⁵⁵ 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.”

[12:5]  ¹⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ¹⁵⁷ tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ¹⁵⁸ tn Grk “shepherd.”

[12:5]  ¹⁵⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ¹⁶⁰ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).

[12:5]  ¹⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:14]  ¹⁶² tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ¹⁶³ 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.”

[18:20]  ¹⁶⁴ 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]  ¹⁶⁵ 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.

[4:2]  ¹⁶⁶ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[4:2]  ¹⁶⁷ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:2]  ¹⁶⁸ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[9:21]  ¹⁶⁹ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.

[9:21]  ¹⁷⁰ 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.”

[14:14]  ¹⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ¹⁷² tn Grk “and behold, a white cloud.”

[14:14]  ¹⁷³ 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]  ¹⁷⁴ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[17:3]  ¹⁷⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ¹⁷⁶ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ¹⁷⁷ tn Or “desert.”

[17:3]  ¹⁷⁸ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[5:6]  ¹⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ¹⁸⁰ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ¹⁸¹ 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]  ¹⁸² 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]  ¹⁸³ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ¹⁸⁴ 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]  ¹⁸⁵ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[1:3]  ¹⁸⁶ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ¹⁸⁷ tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

[1:3]  ¹⁸⁸ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ¹⁸⁹ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ¹⁹⁰ sn The time refers to the time when the things prophesied would happen.

[2:9]  ¹⁹¹ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ¹⁹² tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ¹⁹³ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ¹⁹⁴ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[6:5]  ¹⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ¹⁹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ¹⁹⁷ 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]  ¹⁹⁸ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ¹⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ²⁰⁰ tn Grk “the one sitting on it.”

[6:5]  ²⁰¹ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[7:17]  ²⁰² sn An allusion to Isa 25:8.

[11:5]  ²⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ²⁰⁴ tn This is a collective singular in Greek.

[11:5]  ²⁰⁵ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ²⁰⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ²⁰⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ²⁰⁸ tn Or “be victorious over”; traditionally, “overcome.”

[14:1]  ²⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ²¹⁰ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[18:10]  ²¹¹ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[19:11]  ²¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ²¹³ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ²¹⁴ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ²¹⁵ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[21:13]  ²¹⁶ tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.

[21:13]  ²¹⁷ tn The word “side” has been supplied four times in this verse for clarity.

[2:2]  ²¹⁸ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ²¹⁹ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ²²⁰ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[2:20]  ²²¹ tn The Greek article has been translated here with demonstrative force.

[2:20]  ²²² tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א Ì⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.

[2:20]  ²²³ sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.

[2:20]  ²²⁴ tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”

[2:20]  ²²⁵ tn See the note on the word “servants” in 1:1.

[2:20]  ²²⁶ sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.

[3:10]  ²²⁷ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ²²⁸ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ²²⁹ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[4:1]  ²³⁰ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:1]  ²³¹ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ²³² 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.”

[4:1]  ²³³ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ²³⁴ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[9:17]  ²³⁵ 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]  ²³⁶ tn Grk “and those seated on them.”

[9:17]  ²³⁷ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ²³⁸ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ²³⁹ 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]  ²⁴⁰ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ²⁴¹ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ²⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ²⁴³ tn Traditionally, “brimstone.”

[12:14]  ²⁴⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ²⁴⁵ tn Or “desert.”

[12:14]  ²⁴⁶ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ²⁴⁷ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

[12:14]  sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).

[13:1]  ²⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ²⁴⁹ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ²⁵⁰ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[13:1]  ²⁵¹ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:1]  sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

[15:2]  ²⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ²⁵³ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ²⁵⁴ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ²⁵⁵ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ²⁵⁶ 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]  ²⁵⁷ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[6:8]  ²⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ²⁵⁹ 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.

[6:8]  ²⁶⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ²⁶¹ 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]  ²⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ²⁶³ tn Grk “the one sitting on it.”

[6:8]  ²⁶⁴ 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]  ²⁶⁵ 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]  ²⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ²⁶⁷ 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).

[14:18]  ²⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ²⁶⁹ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ²⁷⁰ 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]  ²⁷¹ tn Grk “Send.”

[14:18]  ²⁷² 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]  ²⁷³ 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]  ²⁷⁴ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ²⁷⁵ 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]  ²⁷⁶ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”