Discovery BoxRevelation 2:17 
Context2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 1 I will give him some of the hidden manna, and I will give him a white 2 stone, 3 and on that stone will be written a new name that no one can understand 4 except the one who receives it.’
Revelation 4:1
Context4:1 After these things I looked, and there was 5 a door standing open in heaven! 6 And the first voice I had heard speaking to me 7 like a trumpet 8 said: “Come up here so that 9 I can show you what must happen after these things.”
Revelation 4:8
Context4:8 Each one of the four living creatures had six wings 10 and was full of eyes all around and inside. 11 They never rest day or night, saying: 12
“Holy Holy Holy is the Lord God, the All-Powerful, 13
Who was and who is, and who is still to come!”
Revelation 5:6
Context5:6 Then 14 I saw standing in the middle of the throne 15 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 16 He had 17 seven horns and seven eyes, which 18 are the seven 19 spirits of God 20 sent out into all the earth.
Revelation 6:11
Context6:11 Each 21 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 22 of both their fellow servants 23 and their brothers who were going to be killed just as they had been.
Revelation 9:17
Context9:17 Now 24 this is what the horses and their riders 25 looked like in my 26 vision: The riders had breastplates that were fiery red, 27 dark blue, 28 and sulfurous 29 yellow in color. 30 The 31 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 32 came out of their mouths.
Revelation 9:20
Context9:20 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 33 of gold, silver, 34 bronze, stone, and wood – idols that cannot see or hear or walk about.
Revelation 13:14
Context13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 35 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.
Revelation 14:3
Context14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 36 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.
Revelation 14:18
Context14:18 Another 37 angel, who was in charge of 38 the fire, came from the altar and called in a loud voice to the angel 39 who had the sharp sickle, “Use 40 your sharp sickle and gather 41 the clusters of grapes 42 off the vine of the earth, 43 because its grapes 44 are now ripe.” 45
Revelation 15:2
Context15:2 Then 46 I saw something like a sea of glass 47 mixed with fire, and those who had conquered 48 the beast and his image and the number of his name. They were standing 49 by 50 the sea of glass, holding harps given to them by God. 51
Revelation 18:19
Context18:19 And they threw dust on their heads and were shouting with weeping and mourning, 52
“Woe, Woe, O great city –
in which all those who had ships on the sea got rich from her wealth –
because in a single hour she has been destroyed!” 53
1 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 tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).
3 tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”
4 tn Or “know”; for the meaning “understand” see L&N 32.4.
5 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).
6 tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).
7 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.”
8 sn The phrase speaking to me like a trumpet refers back to Rev 1:10.
9 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.
10 tn Grk “six wings apiece,” but this is redundant with “each one” in English.
11 tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.
12 tn Or “They never stop saying day and night.”
13 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.”
sn A quotation from (or an allusion to) Isa 6:3.
14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
15 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
16 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.
17 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.”
18 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
19 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA 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.
20 sn See the note on the phrase the seven spirits of God in Rev 4:5.
21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
22 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).
23 tn Though σύνδουλος (sundoulos) has been 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.
24 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.
25 tn Grk “and those seated on them.”
26 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
27 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
28 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
29 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
30 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
31 tn Here καί (kai) has not been translated because of differences between Greek and English style.
32 tn Traditionally, “brimstone.”
33 tn The word “made” is not in the Greek text but is implied.
34 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.
35 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
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).
36 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.
37 tn Here καί (kai) has not been translated because of differences between Greek and English style.
38 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
39 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
40 tn Grk “Send.”
41 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.”
42 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.”
43 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
44 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.”
45 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
47 sn See Rev 4:6 where the sea of glass was mentioned previously.
48 tn Or “had been victorious over”; traditionally, “had overcome.”
49 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
50 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.”
51 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
52 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.
53 tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
