Revelation 11:18

11:18 The ¹  nations ²  were enraged,

but ³  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ⁴ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁵  your name, both small and great,

and the time has come ⁶  to destroy those who destroy ⁷  the earth.”

Revelation 2:24

2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ⁸  (who have not learned the so-called “deep secrets ⁹  of Satan”), to you I say: I do not put any additional burden on you.

Revelation 19:17

19:17 Then ¹⁰  I saw one angel standing in ¹¹  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ¹² 

“Come, gather around for the great banquet ¹³  of God,

Revelation 1:13

1:13 and in the midst of the lampstands was one like a son of man. ¹⁴  He was dressed in a robe extending down to his feet and he wore a wide golden belt ¹⁵  around his chest.

Revelation 11:3

11:3 And I will grant my two witnesses authority ¹⁶  to prophesy for 1,260 days, dressed in sackcloth.

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ¹⁷  idol worshipers, ¹⁸  and all those who lie, their place ¹⁹  will be in the lake that burns with fire and sulfur. ²⁰  That ²¹  is the second death.”

Revelation 1:1

The Prologue

1:1 The revelation of Jesus Christ, ²²  which God gave him to show his servants ²³  what must happen very soon. ²⁴  He made it clear ²⁵  by sending his angel to his servant ²⁶  John,

Revelation 6:16

6:16 They ²⁷  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, ²⁸ 

Revelation 7:2

7:2 Then ²⁹  I saw another angel ascending from the east, ³⁰  who had ³¹  the seal ³²  of the living God. He ³³  shouted out with a loud voice to the four angels who had been given permission ³⁴  to damage the earth and the sea: ³⁵ 

Revelation 11:2

11:2 But ³⁶  do not measure the outer courtyard ³⁷  of the temple; leave it out, ³⁸  because it has been given to the Gentiles, ³⁹  and they will trample on the holy city ⁴⁰  for forty-two months.

Revelation 15:7

15:7 Then ⁴¹  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ⁴²  of God who lives forever and ever,

Revelation 16:1

The Bowls of God’s Wrath

16:1 Then ⁴³  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ⁴⁴ 

Revelation 21:12

21:12 It has ⁴⁵  a massive, high wall ⁴⁶  with twelve gates, ⁴⁷  with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel ⁴⁸  are written on the gates. ⁴⁹ 

Revelation 22:6

A Final Reminder

22:6 Then ⁵⁰  the angel ⁵¹  said to me, “These words are reliable ⁵²  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ⁵³  what must happen soon.”

Revelation 22:14

22:14 Blessed are those who wash their robes so they can have access ⁵⁴  to the tree of life and can enter into the city by the gates.

Revelation 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 ⁵⁵  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Revelation 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁵⁶  books were opened, and another book was opened – the book of life. ⁵⁷  So ⁵⁸  the dead were judged by what was written in the books, according to their deeds. ⁵⁹ 

[11:18]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ² tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁴ tn See the note on the word “servants” in 1:1.

[11:18]  ⁵ tn Grk “who fear.”

[11:18]  ⁶ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ⁷ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[2:24]  ⁸ sn That is, the teaching of Jezebel (v. 20).

[2:24]  ⁹ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[19:17]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ¹⁶ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ¹⁷ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ¹⁸ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[1:13]  ²² 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).

[1:13]  ²³ tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[11:3]  ²⁹ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[21:8]  ³⁶ 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.”

[21:8]  ³⁷ tn Grk “idolaters.”

[21:8]  ³⁸ tn Grk “their share.”

[21:8]  ³⁹ tn Traditionally, “brimstone.”

[21:8]  ⁴⁰ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

[1:1]  ⁴³ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ⁴⁴ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁴⁵ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ⁴⁶ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ⁴⁷ tn See the note on the word “servants” earlier in this verse.

[6:16]  ⁵⁰ 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]  ⁵¹ 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.

[7:2]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ⁵⁸ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ⁵⁹ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ⁶⁰ tn Or “signet” (L&N 6.54).

[7:2]  ⁶¹ 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.

[7:2]  ⁶² tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ⁶³ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[11:2]  ⁶⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ⁶⁵ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ⁶⁶ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ⁶⁷ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ⁶⁸ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[15:7]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ⁷² tn Or “anger.”

[16:1]  ⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁷⁹ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[21:12]  ⁸⁵ tn Grk “jasper, having.” Here a new sentence was started in the translation.

[21:12]  ⁸⁶ tn Grk “a (city) wall great and high.”

[21:12]  ⁸⁷ tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

[21:12]  ⁸⁸ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

[21:12]  ⁸⁹ tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.

[22:6]  ⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ⁹³ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ⁹⁴ tn Grk “faithful.”

[22:6]  ⁹⁵ tn See the note on the word “servants” in 1:1.

[22:14]  ⁹⁹ tn Grk “so that there will be to them authority over the tree of life.”

[13:14]  ¹⁰⁶ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[20:12]  ¹¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ¹¹⁴ tn Grk “another book was opened, which is of life.”

[20:12]  ¹¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ¹¹⁶ tn Grk “from the things written in the books according to their works.”