Revelation 1:17

1:17 When ¹  I saw him I fell down at his feet as though I were dead, but ²  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Revelation 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ³  write the following: ⁴ 

“This is the solemn pronouncement of ⁵  the one who has a firm grasp on ⁶  the seven stars in his right hand ⁷  – the one who walks among the seven golden ⁸  lampstands:

Revelation 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁹  I will permit ¹⁰  him to eat from the tree of life that is ¹¹  in the paradise of God.’ ¹² 

Revelation 2:18

To the Church in Thyatira

2:18 “To ¹³  the angel of the church in Thyatira write the following: ¹⁴ 

“This is the solemn pronouncement of ¹⁵  the Son of God, the one who has eyes like a fiery flame ¹⁶  and whose feet are like polished bronze: ¹⁷ 

Revelation 4:11

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

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ¹⁸ 

Revelation 5:5

5:5 Then ¹⁹  one of the elders said ²⁰  to me, “Stop weeping! ²¹  Look, the Lion of the tribe of Judah, the root of David, has conquered; ²²  thus he can open ²³  the scroll and its seven seals.”

Revelation 6:10

6:10 They ²⁴  cried out with a loud voice, ²⁵  “How long, ²⁶  Sovereign Master, ²⁷  holy and true, before you judge those who live on the earth and avenge our blood?”

Revelation 9:2

9:2 He ²⁸  opened the shaft of the abyss and smoke rose out of it ²⁹  like smoke from a giant furnace. The ³⁰  sun and the air were darkened with smoke from the shaft.

Revelation 11:19

11:19 Then ³¹  the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, ³²  crashes of thunder, an earthquake, and a great hailstorm. ³³ 

Revelation 12:7

War in Heaven

12:7 Then ³⁴  war broke out in heaven: Michael ³⁵  and his angels fought against the dragon, and the dragon and his angels fought back.

Revelation 13:18

13:18 This calls for wisdom: ³⁶  Let the one who has insight calculate the beast’s number, for it is man’s number, ³⁷  and his number is 666. ³⁸ 

Revelation 17:10

17:10 five have fallen; one is, ³⁹  and the other has not yet come, but whenever he does come, he must remain for only a brief time.

Revelation 18:8

18:8 For this reason, she will experience her plagues ⁴⁰  in a single day: disease, ⁴¹  mourning, ⁴²  and famine, and she will be burned down ⁴³  with fire, because the Lord God who judges her is powerful!”

Revelation 18:17

18:17 because in a single hour such great wealth has been destroyed!” ⁴⁴ 

And every ship’s captain, ⁴⁵  and all who sail along the coast ⁴⁶  – seamen, and all who ⁴⁷  make their living from the sea, stood a long way off

Revelation 19:6

The Wedding Celebration of the Lamb

19:6 Then ⁴⁸  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ⁴⁹ 

“Hallelujah!

For the Lord our God, ⁵⁰  the All-Powerful, ⁵¹  reigns!

Revelation 20:13

20:13 The ⁵²  sea gave up the dead that were in it, and Death ⁵³  and Hades gave up the dead that were in them, and each one was judged according to his deeds.

Revelation 22:6

A Final Reminder

22:6 Then ⁵⁴  the angel ⁵⁵  said to me, “These words are reliable ⁵⁶  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ⁵⁷  what must happen soon.”

[1:17]  ¹ 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]  ² tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[2:1]  ³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁴ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ⁵ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  ⁶ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ⁷ sn On seven stars in his right hand see 1:16.

[2:1]  ⁸ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[2:7]  ⁵ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ⁶ tn Or “grant.”

[2:7]  ⁷ tn Or “stands.”

[2:7]  ⁸ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:18]  ⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:18]  ⁸ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:18]  ⁹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:18]  ¹⁰ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  ¹¹ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.

[4:11]  ⁹ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

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

[5:5]  ¹² tn Grk “says” (a historical present).

[5:5]  ¹³ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ¹⁴ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ¹⁵ tn The infinitive has been translated as an infinitive of result here.

[6:10]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹⁴ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ¹⁵ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ¹⁶ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[9:2]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:2]  ¹⁶ tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

[9:2]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:19]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ¹⁸ 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?…).”

[11:19]  ¹⁹ tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.

[12:7]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ²⁰ sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

[13:18]  ²¹ tn Grk “Here is wisdom.”

[13:18]  ²² tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

[13:18]  ²³ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[17:10]  ²³ tn That is, one currently reigns.

[18:8]  ²⁵ tn Grk “For this reason, her plagues will come.”

[18:8]  ²⁶ tn Grk “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).

[18:8]  ²⁷ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ²⁸ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[18:17]  ²⁷ tn On ἠρημώθη (hrhmwqh) 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.”

[18:17]  ²⁸ tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

[18:17]  ²⁹ tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

[18:17]  ³⁰ tn Grk “and as many as.”

[19:6]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ³⁰ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ³¹ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ³² 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

[20:13]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ³² sn Here Death is personified (cf. 1 Cor 15:55).

[22:6]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ³⁴ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ³⁵ tn Grk “faithful.”

[22:6]  ³⁶ tn See the note on the word “servants” in 1:1.