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 7:11

7:11 And all the angels stood ⁴  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 ⁵  before the throne and worshiped God,

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ⁶  everyone whose name has not been written since the foundation of the world ⁷  in the book of life belonging to the Lamb who was killed. ⁸ 

Wahyu 13:12

13:12 He ⁹  exercised all the ruling authority ¹⁰  of the first beast on his behalf, ¹¹  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Wahyu 13:15

13:15 The second beast ¹²  was empowered ¹³  to give life ¹⁴  to the image of the first beast ¹⁵  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 14:7

14:7 He declared ¹⁶  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

Wahyu 14:9

14:9 A ¹⁷  third angel ¹⁸  followed the first two, ¹⁹  declaring ²⁰  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Wahyu 15:4

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

and glorify ²¹  your name, because you alone are holy? ²² 

All nations ²³  will come and worship before you

for your righteous acts ²⁴  have been revealed.”

Wahyu 22:8-9

22:8 I, John, am the one who heard and saw these things, ²⁵  and when I heard and saw them, ²⁶  I threw myself down ²⁷  to worship at the feet of the angel who was showing them to me. 22:9 But ²⁸  he said to me, “Do not do this! ²⁹  I am a fellow servant ³⁰  with you and with your brothers the prophets, and with those who obey ³¹  the words of this book. Worship God!”

Wahyu 3:9

3:9 Listen! ³²  I am going to make those people from the synagogue ³³  of Satan – who say they are Jews yet ³⁴  are not, but are lying – Look, I will make ³⁵  them come and bow down ³⁶  at your feet and acknowledge ³⁷  that I have loved you.

Wahyu 9:20

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ³⁸  of gold, silver, ³⁹  bronze, stone, and wood – idols that cannot see or hear or walk about.

Wahyu 14:11

14:11 And the smoke from their ⁴⁰  torture will go up ⁴¹  forever and ever, and those who worship the beast and his image will have ⁴²  no rest day or night, along with ⁴³  anyone who receives the mark of his name.”

Wahyu 16:2

16:2 So ⁴⁴  the first angel ⁴⁵  went and poured out his bowl on the earth. Then ⁴⁶  ugly and painful sores ⁴⁷  appeared on the people ⁴⁸  who had the mark of the beast and who worshiped his image.

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 20:4

20:4 Then ⁵²  I saw thrones and seated on them were those who had been given authority to judge. ⁵³  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 ⁵⁴  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁵⁵  came to life ⁵⁶  and reigned with Christ for a thousand years.

[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).

[7:11]  ⁴ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  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.”

[13:8]  ⁶ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁷ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁸ tn Or “slaughtered”; traditionally, “slain.”

[13:12]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ¹⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ¹¹ 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.”

[13:15]  ¹² tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

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

[13:15]  ¹⁴ 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]  ¹⁵ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[14:7]  ¹⁶ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:9]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ¹⁸ tn Grk “And another angel, a third.”

[14:9]  ¹⁹ tn Grk “followed them.”

[14:9]  ²⁰ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[15:4]  ²¹ 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]  ²² 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]  ²³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ²⁴ 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.”

[22:8]  ²⁵ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ²⁶ 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]  ²⁷ 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.”

[22:9]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ²⁹ tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9]  ³⁰ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ³¹ tn Grk “keep” (an idiom for obedience).

[3:9]  ³² tn Grk “behold” (L&N 91.13).

[3:9]  ³³ sn See the note on synagogue in 2:9.

[3:9]  ³⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ³⁵ 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]  ³⁶ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ³⁷ tn Or “and know,” “and recognize.”

[9:20]  ³⁸ tn The word “made” is not in the Greek text but is implied.

[9:20]  ³⁹ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:11]  ⁴⁰ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Grk “and.”

[16:2]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ⁴⁵ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ⁴⁷ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ⁴⁸ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[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.”

[20:4]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁵⁶ 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.”