The Revelation of Saint John

REV (The Revelation of Saint John)

REV.1 • REV.2 • REV.3 • REV.4 • REV.5 • REV.6 • REV.7 • REV.8 • REV.9 • REV.10 • REV.11 • REV.12 • REV.13 • REV.14 • REV.15 • REV.16 • REV.17 • REV.18 • REV.19 • REV.20 • REV.21 • REV.22

REV.1

[REV.1.1] The revelation of Jesus the Christ, which the God gave to him to show to his servants what must happen quickly, and he signified it by sending through the angel of him to the servant of him, John. [§] Apokalypsis Iesou Christou hen edoken autoi ho theos deixai tois doulois autou ha dei genesthai en tachei, kai esēmanen aposteilas dia tou angelou autou tō doulō autou Iōannē This verse is from the book of Revelation, chapter 1, verse 1. It describes the revelation of Jesus Christ, which God gave to him to show to his servants what must soon take place. It specifies that this revelation was signified by sending it through an angel to his servant John. [REV.1.2] He testified to the word of God and the testimony of Jesus the Anointed concerning all things that he saw. [§] hos emarturesen ton logon tou theou kai ten marturian Iesou Christou hosa eiden. This verse describes someone who testified to the word of God and the testimony of Jesus Christ concerning all that he saw. The words 'theos' and 'Christou' are forms of 'God' and 'anointed one', respectively. 'Logos' means 'word' or 'message'. 'Marturia' means 'testimony'. [REV.1.3] Blessed is the one reading and those hearing the words of the prophecy, and keeping those things written in it, for the time is near. [§] Makarios ho anaginōskōn kai hoi akouontes tous logous tēs prophēteias kai tērountes ta en autē gegrammena, ho gar kairos eggus. This verse comes from the Book of Revelation. "Makarios" is a Greek word meaning blessed. "Ho anaginōskōn" means "the one reading", and "hoi akouontes" means "those hearing". "Tous logous tēs prophēteias" means "the words of the prophecy". "Kai tērountes ta en autē gegrammena" means "and keeping those things written in it". "Ho gar kairos eggus" means "for the time is near". [REV.1.4] John to the seven assemblies in Asia: grace to you and peace from the God who is and who was and who is coming, and from the seven spirits which are before his throne. [§] Yochanan to the seven assemblies in Asia: grace to you and peace from the One who is and who was and who is coming, and from the seven spirits which are before the throne of him. This verse is from the book of Revelation. It is a greeting from Yochanan (John) to the seven assemblies (churches) in the region of Asia. The phrase 'grace and peace' is a common greeting in the New Testament. The description of 'the One who is and who was and who is coming' refers to God. The 'seven spirits' are symbolic, representing the fullness and perfection of the Holy Spirit. 'Before the throne of him' indicates God's presence and authority. [REV.1.5] And from Jesus Christ, the witness, the faithful one, the firstborn of those who are dead and the ruler of the kings of the earth. To the one loving us and freeing us from our sins in his blood, [§] kai apo Iesou Christou, ho martus, ho pistos, ho prototokos ton nekron kai ho archon ton basileon tes ges. To agapon hemas kai lusan hemas ek ton hamartion hemon en to aimati autou. This verse from Revelation 1:5 originates in the Greek New Testament. It refers to Jesus Christ as a witness, faithful, the firstborn of the dead, and the ruler of the kings of the earth. It also states that he loves us and has freed us from our sins through his blood. [REV.1.6] And he made us a kingdom, priests to the God and to his father, to him be the glory and the power into the ages of the ages, truly. [§] kai epoiesen hemas basileian, hiereis to theo kai patri autou, autoi he doxa kai to kratos eis tous aionas [ton aionon], amen. This verse originates from the Book of Revelation. 'kai' means 'and'. 'epoiesen' means 'he made'. 'hemas' means 'us'. 'basileian' means 'a kingdom'. 'hiereis' means 'priests'. 'to theo' means 'to the God'. 'kai patri autou' means 'and to his father'. 'autoi' means 'to him'. 'he doxa' means 'the glory'. 'kai to kratos' means 'and the power'. 'eis tous aionas' means 'into the ages'. '[ton aionon]' is a redundant phrase meaning 'of the ages'. 'amen' means 'truly'. [REV.1.7] Behold, he comes with the clouds, and every eye will see him, even those who pierced him, and all the tribes of the earth will lament over him. Yes, truly. [§] Idou erchetai meta ton nephelon, kai opseetai auton pas ophthalmos kai hoitines auton exekentesan, kai kopsetai ep' auton pasai hai phylai tes ges. Nai, amen. This verse describes a coming event where someone will arrive with clouds and every eye will see them. Those who pierced them will also see them and all the tribes of the earth will wail. It concludes with an affirmation of truth. [REV.1.8] I am the A and the Z, says my Lord the God, the being and the was and the coming one, the all powerful one. [§] Ego eimi to alpha kai to omega, legei kurios ho theos, ho on kai ho en kai ho erchomenos, ho pantokrator. This verse is from the Book of Revelation. "Ego eimi" is "I am." "Alpha" and "Omega" are the first and last letters of the Greek alphabet. "Kurios" means "Lord." "Ho theos" means "the God." "Ho on" means "the being." "Ho en" means "the was." "Ho erchomenos" means "the coming one." "Ho pantokrator" means "the all powerful one." [REV.1.9] I, John, am your brother and a partner with you in the suffering and kingdom and perseverance in Jesus. I became present on the island called Patmos because of the word of God and the testimony of Jesus. [§] Ego Ioannes, ho adelphos humon kai sugkoinonos en te thlipei kai basileia kai hypomone en Iesou, egenomēn en te nēsō tē kaloumenē Patmō dia ton logon tou theou kai tēn martyrian Iēsou. This verse is from the Book of Revelation, chapter 1, verse 9. It identifies the author as John, a brother of 'you' (the recipients of the revelation), and a sharer in the tribulation, kingdom, and endurance in Jesus. He states he was on the island called Patmos because of the word of God and the testimony of Jesus. [REV.1.10] I was in spirit on the Lord’s day, and I heard a great voice behind me, like a trumpet. [§] eh-gen-om-en en pneu-ma-tee en tee koo-ree-a-kee heh-meh-ra kai eh-koh-oo-sa op-ee-so moo fo-neen meg-a-leen hos sal-peen-gos This verse is from the Book of Revelation. The words are Greek, but we are translating based on the underlying concepts as they would be expressed in English if taking a literal approach. “ἐγενόμην” (egenomēn) means ‘I became’, or ‘I was’. “πνεύματι” (pneumati) means ‘in spirit’. “κυριακῇ ἡμέρᾳ” (kuriakei hemerai) refers to ‘the Lord’s day’. “ἤκουσα” (ēkousa) means ‘I heard’. “ὀπίσω μου” (opisō mou) means ‘behind me’. “φωνὴν μεγάλην” (phōnēn megalēn) means ‘a great voice’. “ὡς σάλπιγγος” (hōs salpingos) means ‘like a trumpet’. [REV.1.11] Saying, "Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea." [§] legousēs ho blepeis grapson eis biblion kai pampson tais hepta ekklēsiais eis Ephesōn kai eis Smurnan kai eis Pergamon kai eis Thyateira kai eis Sardeis kai eis Philadelpheian kai eis Laodikeian. This verse is from the Book of Revelation, chapter 1, verse 11. It instructs the speaker to write what they see in a book and send it to the seven churches located in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. The verse is a direct command from Yahveh to John. [REV.1.12] And I turned to see the voice which was speaking with me, and turning, I saw seven golden lampstands. [§] kai epestrepse blepein ten phone hetis elalei met' emou, kai epistrepas eidon hepta luchnias chrusas This verse describes a turning to see the source of a voice speaking, and then seeing seven golden lampstands. 'kai' means 'and'. 'epestrepse' means 'I turned'. 'blepein' means 'to see'. 'ten phone' means 'the voice'. 'hetis' means 'which'. 'elalei' means 'was speaking'. 'met' emou' means 'with me'. 'epistrepas' means 'turning'. 'eidon' means 'I saw'. 'hepta' means 'seven'. 'luchnias' means 'lampstands'. 'chrusas' means 'golden'. [REV.1.13] And in the midst of the lampstands was one like a son of man, clothed in a long garment and with a golden belt around the breasts. [§] kai en meso ton luchniōn homoion huion anthrōpou endedu menon podērē kai periezōmenon pros tois mastois zōnēn chrusaēn. This verse describes a vision seen by the speaker. 'Kai' means 'and'. 'En meso' means 'in the midst'. 'Ton luchniōn' refers to 'of the lampstands'. 'Homoion' means 'like'. 'Huion anthrōpou' means 'son of man'. 'Endedu menon' means 'clothed'. 'Podērē' means 'a long garment'. 'Kai' means 'and'. 'Periezōmenon' means 'girded'. 'Pros tois mastois' means 'around the breasts'. 'Zōnēn' means 'a belt'. 'Chrusaēn' means 'golden'. The verse describes a figure resembling a son of man, clothed in a long garment and with a golden belt around the breasts. [REV.1.14] And the head of this one, and the hairs upon it, are white like wool, like snow, and the eyes of this one are like a flame of fire. [§] ha deh kefalee autoou kai hai trichai levkai hose erion levkon hose chion kai hoi ofthalmoi autoou hose phlox pyros This verse describes the appearance of a figure, likely divine. It states that the head of this figure, and the hairs on it, are white as wool, as snow. It also states that the eyes of this figure are as a flame of fire. [REV.1.15] And his feet were like burnished bronze, as if glowing in a furnace, and his voice was like the sound of many waters. [§] kai hoi podes autou homoioi chalkolibano hos en kaminō pepurōmenēs kai hē phōnē autou hōs phōnē hydatōn pollōn This verse describes the appearance of a figure, likely a divine being. The feet are like burnished bronze as if glowing in a furnace, and the voice is like the sound of many waters. The original text uses descriptive language to evoke a sense of power and majesty. [REV.1.16] And having in the right hand of him stars seven, and out of the mouth of him a sword two-edged sharp proceeding, and the appearance of him as the sun shines in the power of him. [§] kai echon en te dexia cheiri autou asteras hepta kai ek tou stomatos autou romphaia distomos oxeia ekporeuomeni kai he opsis autou hos ho helios phainei en te dunamei autou. This verse describes a vision of a figure with seven stars in his right hand and a sharp, two-edged sword coming from his mouth. His appearance is as bright as the sun in its power. The verse uses descriptive language to convey the majesty and authority of this figure. The original text is Greek, not the original Biblical languages. A literal translation necessitates maintaining the descriptive, and sometimes awkward, phrasing. [REV.1.17] And when I saw him, I fell toward the feet of him as one dead, and he placed the right hand of him upon me saying: do not fear. I am the first and the last. [§] Kai hote eidon auton, epesa pros tous podas autou hos nekros, kai etheken ten dexian autou ep’ eme legon: me phobou: ego eimi ho protos kai ho eschatos. This verse is from the Book of Revelation (1:17) and describes John's vision of the glorified Christ. The verse details John falling prostrate before Christ, and Christ placing his right hand on John, reassuring him with a message of divine authority and eternal existence. The original text is in Koine Greek. We will translate the names and titles literally, as requested. The phrase “ho protos kai ho eschatos” literally means “the first and the last”. [REV.1.18] And the living one, and I became dead, and behold, I am living for the ages of the ages, and I have the keys of death and of the underworld. [§] kai ho zon, kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn kai echō tas kleis tou thanatou kai tou hadou. This verse is from the Book of Revelation. It describes the self-declaration of the one referred to as 'the living one' who was once dead and is now alive forever. This being also possesses the keys to death and the underworld. The original text is Greek, not the original biblical languages of Hebrew and Aramaic, so the names of God are not present. Thus, we will translate the descriptions as presented, without attempting to interpret them in terms of divine names. [REV.1.19] Therefore, write down what you have seen, and what is, and what will happen after these things. [§] grapsōn oun ha eides kai ha eisin kai ha mellei genesthai meta tauta This verse is from the Book of Revelation in the New Testament. It is a command given to John to write down what he has seen, what currently is, and what will happen after these things. The original text is in Koine Greek. [REV.1.20] The mystery of the seven stars which you saw upon my right hand, and the seven golden lampstands: the seven stars are messengers of the seven congregations, and the lampstands are the seven congregations themselves. [§] ho musteerion ton hepta asteron ous eides epi tees dexias mou kai tas hepta luchnias tas chrysas: hoi hepta asteres angeloi ton hepta ekklesion eisin kai hai luchniai hai hepta hepta ekklesiai eisin. This verse describes a mystery revealed to the speaker, involving seven stars and seven golden lampstands. The stars are identified as messengers of the seven congregations, and the lampstands are identified as the seven congregations themselves. Because this verse comes from Revelation, the names used are symbolic.

REV.2

[REV.2.1] To the messenger of the church in Ephesus, write this: Thus says the One holding the seven stars in His right hand, the One walking among the seven golden lampstands. [§] to angel of the in Ephesus church write: Thus says the holding the seven stars in the right of him, the walking in midst of the seven lamps of the golden. This verse is addressed to the messenger (angel) of the church in Ephesus. It begins with a command to write, then attributes a statement to a figure described as holding the seven stars and walking among the seven golden lampstands. The original Greek uses a fairly direct construction, which is reflected in this literal translation. [REV.2.2] I know your deeds and your labor and your endurance, and that you are not able to bear evil people, and you have tested those who say of themselves that they are apostles and they are not, and you have found them false. [§] oi-da ta er-ga soo kai ton ko-pon kai teen hu-po-mo-nee soo kai ho-ti oo doo-nay vas-ta-sai ka-koos, kai e-pei-ra-sas toos le-gon-tas heau-toos a-pos-to-los kai ouk ei-sin kai eu-res au-toos pseu-deis. This verse originates from the Book of Revelation. It addresses a church facing challenges from false teachers. The speaker, identified as 'He who knows,' acknowledges the church’s deeds, labor, endurance, and inability to tolerate evil people. It notes that they tested those claiming to be apostles and found them to be false. The verse focuses on divine knowledge of the church’s struggles and discernment regarding deceptive individuals. [REV.2.3] And you have endurance and you have borne through the name of me and you have not become weary. [§] kai hypomone echais kai ebastasas dia to onoma mou kai ou kekopiakes This verse is from the Book of Revelation. It speaks of enduring hardship for the sake of God's name. "hypomone" means endurance or patience. "ebastasas" means you have borne or endured. "dia to onoma mou" means through the name of me. "ou kekopiakes" means you have not become weary. [REV.2.4] But I have against you that you abandoned your first love. [§] all' echo kata sou hoti tin agapen sou tin proton aphekes This verse comes from the book of Revelation, chapter 2, verse 4. It is a rebuke from Yahveh to the church in Ephesus. The verse accuses the church of abandoning its initial love. “All’” signifies ‘but’ or ‘however’. “Echo” means ‘I have’. “Kata” means ‘against’. “Sou” means ‘you’. “Hoti” means ‘that’. “Tin agapen” means ‘the love’. “Sou” again means ‘your’. “Tin proton” means ‘the first’. “Aphekes” means ‘you have left’ or ‘you have abandoned’. [REV.2.5] Therefore, remember from where you have fallen, and repent, and do the first works; but if not, I will come to you and will move your lampstand from its place, unless you repent. [§] mnemon-eu-e oun pothen pep-tok-as kai met-an-o-e-son kai ta pro-ta er-ga poi-e-son; ei de me, er-kho-mai soi kai ki-ne-so ten lukh-ni-an sou ek tou to-pou au-tes, ean me met-an-o-e-seis. This verse is from the Book of Revelation. It is a direct address to the church in Ephesus. The verse is a warning, urging repentance and a return to earlier deeds. It threatens the removal of their metaphorical 'lampstand' if they do not repent. The verse uses imperative verbs to command action, and conditional clauses to express consequences. [REV.2.6] But you have this, that you hate the works of the Nicolaitans, which I also hate. [§] alla touto echeis hoti miseis ta erga ton Nikolaiton ha kai ego miso This verse is from the Book of Revelation. The name 'Nikolaitans' refers to a group within the early church. The verse states that those who follow Yeshua have something - namely, that they hate the deeds of the Nicolaitans, which Yeshua also hates. [REV.2.7] The one having ears should listen to what the Spirit says to the congregations. To the one conquering, I will give to him to eat from the wood of life, which is in the paradise of God. [§] ho echon ous akousato ti to pneuma legei tais ekklesiais. Toi nikonti doso auto phagein ek tou xylou tes zoes, ho estin en to paradeiso tou theou. This verse is from the Book of Revelation. It speaks of someone who has ears and should listen to what the Spirit says to the congregations. To the one who conquers, it promises the right to eat from the tree of life which is located in the paradise of God. [REV.2.8] And to the angel of the church in Smyrna, write: Thus says the first and the last, who became dead and lives. [§] kai to angelos tes en Smurne ekklesias grapson: Tade legei ho protos kai ho eschatos, hos egeneto nekros kai ezesen. This verse is from the Book of Revelation, addressed to the angel of the church in Smyrna. It begins with a command to write, then identifies the speaker as the first and the last, who was dead and is alive. The names of God are not explicitly present in this verse. 'Angel' is translated directly, and the descriptive titles are taken at face value. The verse contains titles referring to God, but no specific divine name. [REV.2.9] I know your tribulation and your poverty, but you are rich, and the blasphemy is from those who say they are Jews but are not, but a gathering of Satan. [§] oi-da soo teen thlee-psin kai teen pto-chei-an, al-la ploo-see-os ei, kai teen blas-phe-mee-an ek ton le-gon-ton Iou-dai-ous ei-nai heau-toos kai ouk ei-sin al-la su-na-go-gee too sa-ta-na. This verse is from the Book of Revelation. It details a rebuke to those who falsely claim to be Jews but are, in reality, aligned with Satan. 'I know' refers to God's knowledge of their suffering and poverty. Despite this, God acknowledges they claim to be rich. They are accused of blasphemy, originating from those who identify as Jews but are not, and are instead a gathering of Satan. [REV.2.10] Do not fear anything you are about to suffer. Behold, the accuser is about to throw some of you into prison to test you, and you will have tribulation for ten days. Be faithful until death, and I will give to you the crown of life. [§] meden phobou ha melleis paschein. idou mellei ballein ho diabolos ex humon eis phulaken hina peirasthēte kai hexete thlipsin hēmerōn deka. ginou pistos achri thanatou, kai dōsō soi ton stephanon tēs zōēs. This verse is from Revelation 2:10. It is a message to the church in Smyrna, comforting them about coming trials. It speaks of tribulation and faithfulness unto death, promising a crown of life. 'μηδεν φοβου' means 'do not fear anything'. 'α μελλεις πασχειν' refers to things you are about to suffer. 'ο διαβολος' refers to 'the accuser', or 'the devil'. 'φυλακην' means 'prison' or 'guardhouse'. 'πειρασθητε' means 'to be tested'. 'θλιψιν' means 'tribulation' or 'affliction'. 'ημερων δεκα' means 'ten days'. 'γινου πιστος' means 'be faithful'. 'αχρι θανατου' means 'until death'. 'δωσω σοι' means 'I will give to you'. 'τον στεφανον της ζωης' means 'the crown of life'. [REV.2.11] The one having ears let him hear what the spirit says to the churches. The one conquering will not be harmed from the second death. [§] Ho echon ous akousato ti to pneuma legei tais ekklesiais. Ho nikon ou me adikethetay ek tou thanatou tou deuterou. This verse is from the Book of Revelation. "Ho echon ous" means "the one having ears." "Akousato" means "let him hear." "Ti to pneuma" means "what the spirit." "Legei" means "says." "Tais ekklesiais" means "to the churches." "Ho nikon" means "the one conquering." "Ou me adikethetay" means "will not be harmed." "Ek tou thanatou tou deuterou" means "from the second death." [REV.2.12] And to the angel of the church in Pergamum, write: Thus says He who possesses the sword, two-edged and sharp. [§] Kai to angelo tes en Pergamon ekklesias graphon. Tade legei ho echon ten romphaian ten distomon ten oxeian. This verse is from the Book of Revelation, addressed to the angel of the church in Pergamum. It begins with 'and to the angel of the church in Pergamum write.' It then introduces what 'he who has the two-edged sharp sword' says. [REV.2.13] I know where you dwell, where the throne of Satan is, and you hold my name, and I did not deny my faith, and in the days of Antipas, my witness, my faithful one, who was killed by you, where Satan dwells. [§] oy-da poo ka-toy-keys, ho-poo ho thro-nos too sa-ta-nas, kai kra-teys to o-no-ma moo kai ouk er-nee-so ten pis-tin moo kai en tais he-mer-ais An-tee-pas ho mar-tus moo ho pis-tos moo, hos a-pek-tan-theh par’ hu-meen, ho-poo ho sa-ta-nas ka-toy-key. This verse, found in Revelation 2:13, is a declaration from Yahveh to the church in Pergamon. It states that Yahveh knows where Satan's throne is located, where the faithful witness Antipas was killed, and reaffirms Yahveh's own steadfast faith. The verse contains references to both Satan and the name of Yahveh. [REV.2.14] But I have a few things against you, because you have those who hold to the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, to have them eat sacrificial food and commit sexual immorality. [§] all' echo kata sou oliga hoti echeis ekei kratountas ten didachen Balaam, hos edidasken to Balak balein skandalon enopion ton huion Israel phagein eidolotuta kai porneusein. This verse describes a situation where people are holding to the teaching of Balaam, who taught Balak how to cause Israel to stumble by having them eat sacrificial food and commit sexual immorality. The words are from a language other than English, so a direct transliteration is given to show how it sounds. [REV.2.15] Thus you also have those who hold the teaching of the Nicolaitans in the same way. [§] hoo-toos eh-khayees kai soo kra-toon-tas teen dee-da-khayn [ton] Nee-ko-lai-teen ho-moi-os. This verse, originating from the book of Revelation, speaks of having or holding onto the teachings of the Nicolaitans. The original Greek uses possessive constructions and comparative adverbs which need careful attention during translation. The words are relatively straightforward, but the nuance of 'having' or 'holding' a doctrine is key. [REV.2.16] Therefore, repent. But if you do not, I, Yahveh, will come to you quickly and I will war with them using the sword of my mouth. [§] metanoeson oun, ei de me, erchomai soi tachy kai polemeso meta autōn en tē romphaia tou stomatos mou. This verse is from the Book of Revelation, chapter 2, verse 16. It is a warning from Yahveh to the church in Pergamon to repent, or He will come quickly and fight against them with the sword of His mouth. "Metanoeson" is a command to "repent". "Oun" is "therefore". "Ei de me" is "if not". "Erchomai soi tachy" is "I come to you quickly". "Polemeso meta autōn" is "I will war with them". "En tē romphaia tou stomatos mou" is "with the sword of my mouth". The 'them' refers to those who hold to the teaching of Balaam and the Nicolaitans. [REV.2.17] The one possessing ears should listen to what the Spirit says to the congregations. To the one conquering, I will give of the hidden manna, and I will give to him a white token, and upon the token a new name will be written which no one knows except the one receiving it. [§] Ho echon ous akousato ti to pneuma legei tais ekklesiais. Toi nikonti doso auto tou manna tou kekrummenou kai doso auto psephon leuken, kai epi ten psephon onoma kainon gegrammenon ho oudeis oiden ei me ho lambanon. This verse is from the Book of Revelation. It speaks to those who have spiritual discernment to listen to what the Spirit says to the congregations. To the one who conquers, a hidden manna will be given, and a white stone with a new name written on it that no one knows except the one who receives it. [REV.2.18] And to the messenger of the assembly in Thyatira, write: "These things says the son of God, the one having eyes like a flame of fire and feet similar to polished bronze of incense." [§] Kai to angelō tēs en Thuateirois ekklēsias grapson: Tade legei ho huios tou theou, ho echōn tous ophthalmous autou hōs phlogā pyros kai hoi podes autou homoioi chalkolibanō. This verse is from the Book of Revelation, addressed to the angel of the church in Thyatira. It begins with an instruction to write, then identifies the speaker as 'the son of God,' and describes his appearance with imagery involving fire and bronze. 'Angel' is simply a messenger. 'Ekklēsia' means 'assembly' or 'church.' 'Ophthalmos' means 'eye'. 'Podēs' means 'foot'. 'Chalkolibanos' means 'bronze of incense'. The verse is a revelation, and therefore uses elevated language. 'Tade legei' is 'these things says'. [REV.2.19] I know your deeds, and your love, and your faith, and your service, and your endurance, and that your later deeds are more numerous than your earlier ones. [§] oy-da soo ta er-ga kai ten a-ga-pen kai ten pis-tin kai ten dee-a-ko-nee-an kai ten hoo-po-mo-nen soo, kai ta er-ga soo ta es-kha-ta plee-o-na ton pro-ton. This verse is from the Book of Revelation (Revelation 2:19) and is addressed to the church in Thyatira. It represents a message from 'the One who has eyes like a flame of fire.' The verse acknowledges the deeds, love, faith, service, and endurance of the recipients. It also states that their later deeds are more numerous than their earlier ones. Note that the original text is in Koine Greek, not the original Biblical languages (Aramaic and Hebrew). We are translating the *concepts* present in the Greek text, keeping in mind the ancient understanding of the divine. [REV.2.20] However, I have this against you: that you allow the woman Jezebel, who calls herself a prophetess and teaches and deceives my servants to commit sexual immorality and to eat food sacrificed to idols. [§] all' echo kata sou hoti apheis ten gunaika Iezabel, he legousa heauten propheteen kai didaskei kai plana toὺς emous doulos porneusai kai phagein eidolotuta. This verse is from the Book of Revelation, chapter 2, verse 20, addressed to the church in Thyatira. It expresses disapproval of a woman named Jezebel who claims to be a prophetess and is leading people astray by encouraging sexual immorality and the eating of food sacrificed to idols. The original text uses several Greek words which are easily mapped to English equivalents. The name 'Iezabel' is a transliteration of 'Jezebel'. [REV.2.21] And I gave to her time that she might repent, and she does not wish to repent from her sexual immorality. [§] kai edoka autee chronon hina metanoesei, kai ou thelei metanoesai ek tees porneias autees. This verse is from the Book of Revelation in the New Testament. It speaks of God giving a woman time to repent of her sexual immorality, but she refuses. The original text is Koine Greek. 'Kai' means 'and'. 'Edoka' means 'I gave'. 'Autee' means 'to her'. 'Chronon' means 'time'. 'Hina' means 'that, in order that'. 'Metanoesei' means 'she may repent'. 'Ou' means 'not'. 'Thelei' means 'she wishes/wants'. 'Metanoesai' means 'to repent'. 'Ek' means 'from'. 'Tees' is the definite article 'the'. 'Porneias' means 'sexual immorality'. 'Autees' is a possessive pronoun 'her'. [REV.2.22] Behold, I cast her onto a couch, and those committing adultery with her into great tribulation, if they do not repent from their works. [§] idoo ballo auten eis klinen kai tous moicheuontas metas autes eis thlipsin megalen, ean me metanoesoosin ek ton ergon autes This verse is from the Septuagint, the Greek translation of the Old Testament. It describes a divine action and a conditional consequence. "Idou" means "behold". "Ballo" means "I cast". "Auten" means "her". "Klinen" means "couch". "Tous moicheuontas" means "those committing adultery". "Metas autes" means "with her". "Thlipsin" means "tribulation". "Megalen" means "great". "Ean me metanoesoosin" means "if they do not repent". "Ek ton ergon autes" means "from their works". [REV.2.23] And I will kill the children of her in death. And all the assemblies will know that I am the one searching kidneys and hearts, and I will give to each of you according to your works. [§] kai ta tekna autes apokteno en thanato. kai gnoseontai pasai hai ekklesiai hoti ego eimi ho eraunon nephrous kai kardias, kai doso humin hekastoi kata ta erga humon. This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. It describes God's judgement. 'Tekna' means children or offspring. 'Apokteno' means to kill or slay. 'Thanato' means death. 'Ekklesiai' means churches or assemblies. 'Eraunon' means searching or examining. 'Nephrous' means kidneys and is used metaphorically for the inner self. 'Kardias' means hearts. 'Erga' means works or deeds. [REV.2.24] But I say to the rest of you in Thyatira, those who do not have this teaching, those who have not known the deep things of Satan as they say; I do not cast upon you another burden. [§] hoo-meen deh leh-goh toys loy-pois toys en thoo-ah-tay-roys, hoh-soy oohk eh-khoh-seen teen dee-dah-heen taugh-teen, hoi-tee-nes oohk eg-noh-san tah vah-thee-ah too sah-tahn-ah hose leh-go-seen; ooh vah-loh eh-phe hoo-meen al-loh vah-ros This verse is addressed to those in Thyatira who do not hold the teaching in question. It states that they have not known the deep things of Satan, as they claim. It then clarifies that no additional burden will be placed upon them. [REV.2.25] But what you have, hold fast until Yahveh comes. [§] plen ho echate kratēsate achris hou an hēxō This verse is from the Book of Revelation in the New Testament. It is addressed to the church in Philadelphia. The verse instructs the recipients to hold onto what they already possess until Yahveh arrives. "Plēn" indicates a contrast or exception. "Ho echate" means "what you have." "Kratēsate" means "hold fast" or "retain." "Achris hou" means "until when" or "until." "An hēxō" means "I come." [REV.2.26] And the one who conquers and keeps doing my works until the end, I will give to him authority over the nations. [§] Kai ho nikon kai ho teron akhri telous ta erga mou, doso auto exousian epi ton ethnon This verse appears to be from the book of Revelation. It speaks of one who conquers and keeps the works of 'the Gods' until the end, to whom 'the Gods' will grant authority over the nations. The verse uses 'the Gods' as the subject acting to bestow authority. 'Authority' in this context is the power to rule or govern. [REV.2.27] And he will shepherd them with an iron rod, as ceramic vessels are shattered. [§] kai poimanei autous en rabdo sidera hos ta skeue ta keramiká suntribetai This verse comes from Psalm 2:9 and describes a shepherd ruling with an iron rod, shattering pottery. 'Kai' means 'and'. 'Poimanei' means 'he will shepherd'. 'Autous' means 'them'. 'En' means 'in'. 'Rabdo' means 'rod'. 'Sidera' means 'iron'. 'Hos' means 'as'. 'Ta skeue' means 'the vessels'. 'Ta keramiká' means 'the ceramic'. 'Suntribetai' means 'are shattered'. [REV.2.28] Just as I have received from my Father, I will give to him the morning star. [§] hos ka ego eileepha para tou patros mou, kai doso auto to asteron ton proinoon This verse refers to receiving from the Father and giving to another the 'morning star'. 'Hos' means 'as' or 'just as'. 'Ka' means 'also' or 'even'. 'Ego' means 'I'. 'Eileepha' means 'I have received'. 'Para' means 'from'. 'Tou patros mou' means 'my Father'. 'Kai' means 'and'. 'Doso' means 'I will give'. 'Auto' means 'to him'. 'Ton asteron' means 'the star'. 'Ton proinoon' means 'the morning'. Therefore, it speaks about receiving something from 'my Father' and giving it to another, specifically 'the morning star'. [REV.2.29] The one having ears let him hear what the spirit says to the churches. [§] ho echon ous akousato ti to pneuma legei tais ekklesiais This verse comes from the book of Revelation. 'ho echon ous' means 'the one having ears'. 'akousato' means 'let him hear'. 'ti to pneuma' means 'what the spirit'. 'legei tais ekklesiais' means 'says to the churches'. The verse is a call to listen to the message intended for the churches.

REV.3

[REV.3.1] And to the angel of the church in Sardis, write this. Thus says the one having the seven spirits of God and the seven stars. I know your works that you have a name that you live, and you are dead. [§] Kai to angelos tes en Sardesin ekklesias graphon. Tade legei ho echon ta hepta pneumata tou theou kai tous hepta asteras. Oida sou ta erga hoti onoma echeis hoti zei, kai nekros ei. This verse is from the Book of Revelation, addressed to the angel of the church in Sardis. It begins with an instruction to write. It then states that the speaker 'has' the seven spirits of God and the seven stars. The speaker then states they know the works of the recipient, that they have a name that they live, but are actually dead. [REV.3.2] Become watchful, and strengthen the remaining things which were about to die, for I have not found your works fulfilled before my God. [§] ginou gregoron kai steirison ta loipa ha emellon apothanein, ou gar heurika sou ta erga peplememena enopion tou theou mou. This verse comes from Revelation 3:2. It is a warning to the church in Sardis. The speaker is Yahveh. 'ginou' is an imperative, meaning 'become'. 'gregoron' means 'watchful'. 'kai' means 'and'. 'steirison' means 'strengthen'. 'ta loipa' means 'the remaining'. 'ha emellon apothanein' means 'which were about to die'. 'ou gar' means 'for not'. 'heurika' means 'I have found'. 'sou' means 'your'. 'ta erga' means 'the works'. 'peplemena' means 'fulfilled'. 'enopion' means 'before'. 'tou theou mou' means 'my God'. [REV.3.3] Therefore, remember how you received and heard, and keep it, and repent. If you therefore do not stay awake, I will come as a thief, and you will not know what hour I will come upon you. [§] mnemonueve oun pos eilegephas kai ekousas kai terei kai metanoeson. ean oun me gregoreseis, hexo os kleptes, kai ou me gnoseis poian horan hexo epi se. This verse is from Revelation 3:3. It contains a warning to the church in Sardis to remember what they received and heard, to hold onto it, and to repent. If they do not stay vigilant, judgment will come unexpectedly, like a thief in the night. The verse uses a conversational tone, similar to how one would address a close friend or family member. The words used are fairly standard and follow a direct, easy-to-understand pattern. [REV.3.4] But you have a few names in Sardis who have not defiled their garments, and they will walk with me in white, for they are worthy. [§] al’ echeis oliga onomata en Sardesin ha ouk emolynan ta himatia autōn, kai peripatēsousin met’ emou en leukois, hoti axiosin eisin. This verse is from the Book of Revelation. It addresses the church in Sardis. It states that only a few names in Sardis have not defiled their garments and as a result, they will walk with 'me' in white, because they are worthy. 'Me' refers to the speaker in Revelation, representing God. The verse is addressing a specific group within the larger church in Sardis who have maintained spiritual purity. The 'names' represent individuals or members of the church. [REV.3.5] The one conquering will be clothed in white garments, and I will not erase his name from the book of life, and I will confess his name before my father and before his angels. [§] ho nikon houtos peribaleiται en himatiois leukois kai ou me exaleipso to onoma autou ek tes biblou tes zoes kai homologeso to onoma autou enopion tou patros mou kai enopion ton angelon autou. This verse comes from the Book of Revelation. It describes those who overcome. "Ὁ νικῶν" (ho nikon) means "the one conquering". "περιβαλεῖται" (peribaleiται) means "is clothed". "ἐν ἱματίοις λευκοῖς" (en himatiois leukois) means "in white garments". "οὐ μὴ ἐξαλείψω" (ou me exaleipso) means "I will not erase". "τὸ ὄνομα αὐτοῦ" (to onoma autou) means "his name". "ἐκ τῆς βίβλου τῆς ζωῆς" (ek tes biblou tes zoes) means "from the book of life". "καὶ ὁμολογήσω" (kai homologeso) means "and I will confess". "ἐνώπιον τοῦ πατρός μου" (enopion tou patros mou) means "before my father". "καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ" (kai enopion ton angelon autou) means "and before his angels". [REV.3.6] The one having ears let him hear what the spirit says to the churches. [§] ho echon ous akousato ti to pneuma legei tais ekklesiais This verse comes from the book of Revelation. 'ho echon ous' means 'the one having ears'. 'akousato' means 'let him hear'. 'ti to pneuma' means 'what the spirit'. 'legei tais ekklesiais' means 'says to the churches'. The verse is a call to listen to the message intended for the churches. [REV.3.7] And to the messenger of the congregation in Philadelphia, write this: Thus says the holy one, the true one, the one who has the key of David, the one who opens and no one shuts, and the one who shuts and no one opens. [§] Kai to angelos tes en Philadelpheia ekklesias graphon: Tade legei ho hagios, ho alēthinos, ho echōn tēn klein Dauid, ho anōigōn kai oudeis kleisei kai kleiōn kai oudeis anōigei. This verse is addressed to the messenger of the congregation in Philadelphia. It identifies the speaker as ‘the holy one’, ‘the true one’, the one possessing the key of David, who opens and no one shuts, and who shuts and no one opens. The verse is a declaration of authority and control. [REV.3.8] I know your deeds. Behold, I have given before you a door opened, which no one is able to shut, because you have little strength and you have kept my word and you did not deny my name. [§] oi-da soo ta er-ga, i-doo de-do-ka en-o-pee-on soo thoo-ran ee-nay-o-gmee-nen, hee oon oo-dees doo-na-tai kle-ees-ai au-teen, ho-tee mee-kran eh-khees doo-na-min kai etay-rees-a moo ton lo-gon kai ook ee-rnee-so to o-no-ma moo. This verse comes from the Book of Revelation. It is a message from 'the one who is and was and is to come', addressing a church. It states that 'the one' knows their deeds and has opened a door that no one can shut, because they have little strength but have kept 'the one's' word and have not denied 'the one's' name. Given the context, and the repeated references to 'the one' and 'the one's' word, the names used in the text will be translated as strictly as possible, while still maintaining proper English grammar. [REV.3.9] Behold, I give from the congregation of Satan those saying they are Jews, and they are not but they lie. Behold, I will make them come and worship before your feet, and they will know that I have loved you. [§] idoo dido ek tees sunagoges too satanas ton legonton heautous ioudaious einai, kai ou eisín alla pseudontai. idou poieso autous hina hexousin kai proskunésousin enópion ton podon sou kai gnosisin hoti ego egapésa se. This verse describes a revelation concerning those who claim to be Jews but are not, and a future event where they will acknowledge God's love for a chosen people. The verse uses common Greek phrases to indicate a coming revelation and acknowledgement. The original context is a letter to a church in Smyrna. [REV.3.10] Because you have kept my word of endurance, I also will keep you from the hour of trial that is about to come upon the whole inhabited earth to test those who dwell on the earth. [§] hoti etēresas ton logon tēs hypomonēs mou, kagō se tērēsō ek tēs hōras tou peirasmou tēs mellousēs erchesthai epi tēs oikoumenēs holēs peirasai tous katoikountas epi tēs gēs. This verse originates from Revelation 3:10 in the New Testament. It speaks of a promise to those who remain steadfast in obedience. The verse describes a coming time of trial that will affect the entire inhabited world, and a promise of preservation for the faithful. The original language is Koine Greek. [REV.3.11] I am coming quickly; hold fast to what you have, so that no one may take your crown. [§] Erkhomai takhy; kratei ho ekhis, hina medeis labei ton stephanon sou. This verse comes from the Book of Revelation. "Erkhomai" means "I come". "Takhy" means "quickly". "Kratei" means "hold fast". "Ho ekhis" means "that you have". "Hina" means "so that". "Medeis" means "no one". "Labei" means "take". "Ton stephanon sou" means "your crown". The verse is a promise of swift arrival and a command to hold onto one's reward. [REV.3.12] To the one conquering, I will make him a pillar in the temple of God my and outside he will not go out anymore and I will write upon him the name of God my and the name of the city of God my, the new Jerusalem which is descending from heaven from God my, and my new name. [§] ho nikon poieso auton stylon en to naō tou theou mou kai exo ou mē exelthē eti kai grapso ep' autōn to onoma tou theou mou kai to onoma tēs poleōs tou theou mou, tēs kainēs Ierousalēm hē katabainousa ek tou ouranou apo tou theou mou, kai to onoma mou to kainon. This verse originates from the Book of Revelation. It speaks of a promise to those who overcome. The verse describes a metaphorical transformation and inscription of divine names on the overcomer. 'ho nikon' means 'the one conquering', 'poieso' means 'I will make', 'stylon' means 'a pillar', 'naō' means 'temple', 'theou' means 'of God', 'exo' means 'outside', 'ou mē exelthē eti' means 'will never go out', 'grapso' means 'I will write', 'ep' autōn means 'on him', 'poleōs' means 'of the city', 'kainēs' means 'new', 'Ierousalēm' is 'Jerusalem', 'katabainousa' means 'descending', 'ek tou ouranou' means 'from heaven', 'apo tou theou mou' means 'from my God', 'onoma mou to kainon' means 'my new name'. [REV.3.13] The one having ears let him hear what the spirit says to the churches. [§] ho echon ous akousato ti to pneuma legei tais ekklesiais This verse comes from the book of Revelation. 'ho echon ous' means 'the one having ears'. 'akousato' means 'let him hear'. 'ti to pneuma' means 'what the spirit'. 'legei tais ekklesiais' means 'says to the churches'. The verse is a call to listen to the message intended for the churches. [REV.3.14] And to the angel of the church in Laodicea, write this: Thus says the Amen, the witness, the faithful and the true, the beginning of the creation of God. [§] Kai to angelos tes en Laodikeia ekklesias graphon: Tade legei ho amen, ho martys ho pistos kai aletinos, he arche tes ktiseos tou theou. This verse comes from the Book of Revelation and is addressed to the angel of the church in Laodicea. It begins with an instruction to write, then attributes a saying to 'the Amen, the faithful and true witness, the beginning of the creation of God'. The verse originates from the Greek text and contains descriptive titles applied to a divine figure. [REV.3.15] I know your deeds, that you are neither cold nor warm. I would prefer you were cold or warm. [§] oi-da soo ta er-ga ho-ti ou-te psuk-hros ei ou-te zes-tos. ophelon psuk-hros eas e zes-tos. This verse originates from the Book of Revelation, chapter 3, verse 16. It is a statement made by 'the Gods' regarding someone's spiritual state. 'I know' refers to the Gods' knowledge. 'Your works' refers to the deeds of the person being addressed. 'Neither cold nor warm' describes a lukewarm state, considered undesirable. 'I wish you were cold or warm' expresses a preference for a definitive state, either one or the other, rather than being indifferent. [REV.3.16] So because you are lukewarm, and neither warm nor cold, I am about to vomit you out of my mouth. [§] hoo-toos ho-tee khlee-ah-ros ei kai ou-te zestos ou-te psukh-ros, mel-loh se em-es-ai ek too sto-ma-tos moo. This verse is from the Book of Revelation. It uses imagery of temperature to describe a state of being. 'Hoo-toos' indicates 'thus' or 'so'. 'Khlee-ah-ros' means lukewarm. 'Zestos' means warm or hot, and 'psukh-ros' means cold. The speaker, presumably Yahveh, states an intention to expel something from their mouth. [REV.3.17] Because you say that you are rich and have become wealthy and have no need of anything, and you do not know that you are the wretched one and the pitiful one and the poor one and the blind one and the naked one. [§] hoti legeis hoti plousios eimi kai peploutika kai ouden chreian echo, kai ouk oidas hoti su ei ho talaioporos kai eleinos kai ptochos kai tuphlos kai gummos This verse is a direct quote from the book of Revelation (3:17). It states that you say you are rich and have acquired wealth and have no need of anything, but you do not know that you are wretched, pitiful, poor, blind and naked. The verse is a rebuke to a church that had become complacent in their spiritual wealth. [REV.3.18] I counsel you to buy from me gold refined by fire, so that you may become wealthy, and white garments so that you may wrap yourself in them and the shame of your nakedness may not be revealed, and ointment to anoint your eyes so that you may see. [§] I counsel you to buy from me gold refined by fire, so that you may become wealthy, and white garments so that you may wrap yourself in them and the shame of your nakedness may not be revealed, and ointment to anoint your eyes so that you may see. This verse uses straightforward language. It is a counsel to purchase specific items – gold, white clothing, and ointment – with the stated purpose of achieving wealth, covering nakedness (shame), and gaining sight. There are no names of God in this verse, so no direct translation of divine names is needed. The verse is directly translated for readability. [REV.3.19] I, as the Gods, correct and discipline everyone whom I love. Therefore, be zealous and repent. [§] eh-go hos-oos eh-ahn fee-lo eh-len-kho kai pai-deu-o; zee-loo-eh oon kai meh-tan-o-eh-son. This verse is from the Book of Revelation, chapter 3, verse 19. It describes the actions of ‘the Gods’ towards those whom they love. Specifically, ‘the Gods’ correct and discipline those they cherish. The verse then urges a response of zealous repentance. [REV.3.20] Behold, I stand at the door and I knock. If anyone hears the voice of me and opens the door, then I will come in to him and I will dine with him and he with me. [§] Idou hesteka epi ten thyran kai krouo; ean tis akousei tes phones mou kai anoixei ten thyran, [kai] eiseleusomai pros auton kai deipneso met’ autou kai autos met’ emou. This verse is from the Book of Revelation, chapter 3, verse 20. It depicts a speaker standing at a door and knocking, inviting someone to open the door so that they may come in and share a meal. The speaker is identified as ‘the Gods’ in other places in Revelation and is often understood to be Yahveh. [REV.3.21] To the one conquering, I will give to him to sit with me on my throne, as also I conquered and sat with my father on his throne. [§] ho nikon doso auto kathisai met’ emou en to throno mou, hos kagō enikēsa kai ekathisa meta tou patros mou en to thronō autou. This verse is from the Book of Revelation. It describes a promise to those who overcome. 'ho nikon' means 'the one conquering'. 'doso auto' means 'I will give to him'. 'kathisai' means 'to sit'. 'met’ emou' means 'with me'. 'en to thronō mou' means 'on my throne'. 'hos kagō' means 'as also I'. 'enikēsa' means 'I conquered'. 'ekathisa' means 'I sat'. 'meta tou patros mou' means 'with my father'. 'en to thronō autou' means 'on his throne'. [REV.3.22] The one having ears let him hear what the spirit says to the churches. [§] ho echon ous akousato ti to pneuma legei tais ekklesiais This verse comes from the book of Revelation. 'ho echon ous' means 'the one having ears'. 'akousato' means 'let him hear'. 'ti to pneuma' means 'what the spirit'. 'legei tais ekklesiais' means 'says to the churches'. The verse is a call to listen to the message intended for the churches.

REV.4

[REV.4.1] After these things, I saw, and behold, a door opened in the heaven, and the voice, the first which I heard, like a trumpet speaking with me, saying: ‘Come up here, and I will show you the things which must happen after these things.’ [§] Meta tauta eidon, kai idou thyra eneogmeni en to ourano, kai he phone he prota hen akousa hos salpingos lalousa meta emou legon: anaba hode, kai deixo soi ha dei genesthai meta tauta. This verse describes a vision seen after previous events. It details a door opened in heaven and a voice, sounding like a trumpet, speaking to the observer, commanding them to come up and see things that will happen afterward. The verse comes from Revelation 4:1. [REV.4.2] Immediately, I became in spirit, and behold, a throne was lying in the heaven, and one was sitting upon the throne. [§] eu¸theεωs egenomhn en pneumati, kai idou thronos ekeitо en tō ouranō, kai epi ton thronon kathemenos This verse is from Revelation 4:2 in the Septuagint. "Eu¸theεωs" means immediately. "egenomhn" means I became. "en pneumati" means in spirit. "idou" means behold. "thronos" means throne. "ekeito" means was lying/placed. "en tō ouranō" means in heaven. "epi ton thronon" means upon the throne. "kathemenos" is a participle meaning 'one sitting'. [REV.4.3] And the one seated appeared like jasper and sardius stone, and a rainbow around the throne appeared like emerald. [§] kai ho kathēmenos homois horasei lithō iaspidi kai sardiō, kai iris kyklothen tou thronou homois horasei smaragdinoi. This verse describes the appearance of the one seated on the throne. It states that he appears like jasper and sardius stones, and a rainbow encircles the throne, appearing like emerald. Each word is a direct description of color and material. "kathēmenos" refers to one who is seated. "homois" means "like" or "similar". "horasei" describes the appearance. "iris" is a rainbow. "kyklothen" means around or encircling. "thronou" refers to the throne. "smaragdinoi" describes something of emerald color. [REV.4.4] And around the throne of God were twenty-four thrones, and on the twenty-four thrones were twenty-four elders seated, clothed in white garments, and on their heads were golden crowns. [§] Kai kuklothen tou thronou thronoi eikosi tessares, kai epi tous thronous eikosi tessares presbuterous kathemenous peribeblemenous en himatiois leukois kai epi tas kephalas autoun stephanous chrusous. This verse describes a scene around a throne, with twenty-four other thrones surrounding it. Upon these thrones sit twenty-four elders, clothed in white garments and wearing golden crowns. The original text is Greek, not directly related to the names of God, so a translation focusing on those names is not directly applicable. However, the throne is often associated with God’s position. Assuming ‘thronos’ refers to the seat of ‘Theos’ or ‘God,’ we will translate accordingly, even though it's not a name of God in itself. [REV.4.5] And from the throne come forth lightnings and voices and thunders, and seven lamps of fire burning before the throne, which are the seven spirits of the God. [§] kai ek tou thronou ekporeuontai astrapai kai phonai kai brontai, kai hepta lampades pyros kaiomenai enopion tou thronou, ha eisιν ta hepta pneumata tou theou This verse describes phenomena emanating from a throne. "astrapai" means lightnings, "phonai" means voices, and "brontai" means thunders. "hepta lampades pyros" means "seven lamps of fire". The lamps are identified as "the seven spirits of God". The original Greek uses "ho theos", which we will translate as "the God". [REV.4.6] And before the throne, like a glassy sea similar to crystal it was. And in the midst of the throne and around the throne were four living beings filled with eyes in front and in back. [§] kai enopion tou thronou hos thalassa hyalina homoia krystalloi. Kai en meso tou thronou kai kuklo tou thronou tessara zoa gemonta ophthalmon emprosten kai opisten. This verse describes a scene before a throne, resembling a glassy sea similar to crystal. Around and within the throne are four living creatures, full of eyes both before and behind. [REV.4.7] And the animal, the first, is like a lion, and the animal, the second, is like an ox, and the animal, the third, has a face as a human, and the animal, the fourth, is like an eagle that flies. [§] kai to zoion to proton homoion leonti kai to deuteron zoion homoion moscho kai to triton zoion echon to prosopon hos anthropou kai to tetarton zoion homoion aetoi petomeno This verse describes four creatures. Each creature is compared to a different animal: a lion, an ox, a human, and an eagle. The word 'zoion' means 'animal' or 'creature'. The verse uses comparative adjectives to describe the likeness of each creature to its respective animal. [REV.4.8] And the four living creatures, each of them having six wings around and within, are full of eyes, and they have no rest, day and night saying: "Holy, holy, holy, my Lord, the God, the Almighty, who was and who is and who is coming." [§] kai ta tessara zoa, hen kath’ hen autōn echōn ana pterygas hex, kyklothen kai esōthen gemousin ophthalmon, kai anapausin ouk echousin hēmeras kai nyktos legontes: hagios hagios hagios kyrios ho theos ho pantokrator, ho ēn kai ho ōn kai ho erchomenos. This verse describes four living creatures, each possessing six wings covered with eyes. They continuously proclaim the holiness of my Lord, the God, the Almighty, who was, who is, and who is to come. It is important to note that 'hagios' is repeated three times, emphasizing absolute holiness. 'Kyrios' indicates ownership and authority, and 'Pantokrator' describes ultimate power. [REV.4.9] And whenever the living creatures give glory and honor and thanksgiving to the One seated upon the throne, the Living One, for ages upon ages. [§] Kai hotan dosousin ta zoia doxan kai timen kai eucharistian to kathemeno epi to throno to zonti eis tous aiōnas tōn aiōnōn This verse originates from the Book of Revelation. It describes a scene where creatures give glory, honor and thanksgiving to the One seated on the throne, who lives forever and ever. 'Zoia' refers to living creatures. 'Kathemmeno' means 'the seated one'. 'Zonti' means 'the living one'. 'Eis tous aiōnas tōn aiōnōn' means 'into the ages of the ages', expressing eternity. [REV.4.10] The twenty-four elders will fall before the one sitting upon the throne, and they will worship the living one for ages of ages. And they will cast their crowns before the throne, saying… [§] pesountai hoi eikosi tessares presbuteroi enopion tou kathemenou epi tou thronou kai proskunesousin to zonti eis tous aionas ton aiōnon kai balousin tous stephanous autōn enopion tou thronou legontes This verse describes twenty-four elders falling down before the one sitting on the throne and worshipping the living one for ages of ages, casting their crowns before the throne while saying something (not specified in this fragment). The words are ancient Greek, and require a direct, literal approach. [REV.4.11] You are worthy, my Lord and the God of us, to receive the glory and the honor and the power, because you created all things and because of your will they were and they were created. [§] axios ei, ho kurios kai ho theos hemon, labein ten doxan kai ten timen kai ten dunamin, hoti su ektisas ta panta kai dia to thelema sou esan kai ektisthesan. This verse is originally in Koine Greek. "axios" means worthy. "ho kurios" means "the Lord". "ho theos hemon" means "the God of us". "labein" means to receive. "ten doxan" means "the glory". "ten timen" means "the honor". "ten dunamin" means "the power". "hoti" means "that" or "because". "su" means "you". "ektisas" means "created". "ta panta" means "all things". "dia" means "through" or "because of". "to thelema sou" means "your will". "esan" means "they were". "ektisthesan" means "they were created".

REV.5

[REV.5.1] And I saw, on the right hand of the one sitting on the throne, a book written within and on the back, sealed with seven seals. [§] Kai eidon epi ten dexian tou kathemenou epi tou thronou biblion gegrammenon esothen kai opisthen katesfragismenon sphragisin hepta. This verse describes a vision of a book written inside and out, sealed with seven seals, seen in the right hand of the one sitting on the throne. The words are Greek, not the original Biblical languages. 'Kai' means 'and', 'eidon' means 'I saw', 'epi' means 'on', 'ten' means 'the', 'dexian' means 'right hand', 'tou' means 'of', 'kathemenou' means 'sitting', 'thronou' means 'throne', 'biblion' means 'book', 'gegrammenon' means 'written', 'esothen' means 'within', 'opisthen' means 'back', 'katesfragismenon' means 'sealed', 'sphragisin' means 'with seals', and 'hepta' means 'seven'. [REV.5.2] And I saw an angel, strong, proclaiming in a voice great: who is worthy to open the scroll and to loosen its seals? [§] kai eidon angelon ischuron kerussonta en phone megale tis axios anoixai to biblion kai lusai tas sfragidas autou This verse is from the Book of Revelation in the New Testament. It describes a powerful angel proclaiming a challenge: who is worthy to open a scroll sealed with seven seals. The original verse is in Koine Greek. We will translate the names and titles as literally as possible, avoiding traditional theological interpretations embedded in common translations. While 'angel' is a transliteration, we will keep it as it's understood in English. [REV.5.3] And no one in the heaven, nor on the earth, nor under the earth, was able to open the book, nor to see it. [§] kai oudeis edunato en to ourano oude epi tes ges oude hypokato tes ges anoixai to biblion oute blepein auto. This verse describes a book sealed with seven seals, and no one is able to open it or even look at it. "kai" means "and", "oudeis" means "no one", "edunato" means "was able", "en to ourano" means "in the heaven", "oude" means "nor", "epi tes ges" means "on the earth", "hypokato tes ges" means "under the earth", "anoixai" means "to open", "to biblion" means "the book", "oute" means "nor", "blepein" means "to see", and "auto" means "it". [REV.5.4] And I was weeping much, that no one was found worthy to open the book, nor to look at it. [§] kai eklaion poly, hoti oudeis axios heurethe anoixai to biblion oute blepein auto. This verse comes from the Book of Revelation. 'kai' means 'and'. 'eklaion' means 'I was weeping'. 'poly' means 'much'. 'hoti' means 'that'. 'oudeis' means 'no one'. 'axios' means 'worthy'. 'heurethe' means 'was found'. 'anoixai' means 'to open'. 'to biblion' means 'the book'. 'oute' means 'nor'. 'blepein' means 'to look'. 'auto' means 'it'. [REV.5.5] And one from among the elders said to me: "Do not weep, behold, the Lion from the tribe of Judah, the root of David, has conquered. Open the book and its seven seals." [§] kai eis ek ton presbuteron legei moi: me klaie, idou enikesen ho leon ho ek tes phules Iouda, he riza Dauid, anoixai to biblion kai tas heptas sphragidas autou. This verse is from the Book of Revelation in the New Testament. It describes a scene where one of the elders speaks to the narrator, encouraging him not to weep because the Lion from the tribe of Judah, the root of David, has conquered and is now able to open a sealed book. The words used for “Lion” and “root” are symbolic and refer to Jesus Christ. [REV.5.6] And I saw, in the midst of the throne and the four living creatures, and in the midst of the elders, a lamb standing as though it had been slain, having seven horns and seven eyes, which are the [seven] spirits of the Gods, sent out to all the earth. [§] kai eidon en meso tou thronou kai ton tessaron zoion kai en meso ton presbuteron arnion hestikos hos esphagmenon echon kerata hepta kai ophthalmous hepta hoi εισιν ta [hepta] pneumata tou theou apestalmenoi eis pasan ten gen. This verse describes a vision of a lamb standing in the center of the throne and the four living creatures, amidst the elders. The lamb appears as though it had been slaughtered, yet it possesses seven horns and seven eyes, which are identified as the seven spirits of God, sent out to all the earth. The verse uses titles and descriptive language typical of apocalyptic literature. 'The Gods' is used as the plural of 'God'. [REV.5.7] And he came and took from the right hand of the one seated on the throne. [§] kai elthen kai eilephen ek tes dexias tou kathemenou epi tou thronou This verse is from the Book of Revelation in the New Testament. It describes someone coming and taking a scroll from the right hand of the one seated on the throne. "kai" means "and". "elthen" means "he came". "eilephen" means "he took". "ek" means "from". "tes dexias" means "the right hand". "tou kathemenou" means "of the one seated". "epi tou thronou" means "on the throne". [REV.5.8] And when He took the book, the four living creatures and the twenty-four elders fell before the Lamb, each having a harp and golden bowls filled with incense, which are the prayers of the holy ones. [§] Kai hote elaben to biblion, ta tessara zoa kai hoi eikosi tessares presbuteroi epesan enopion tou arniou echontes hekastos kitharan kai phialas chrysas gemousas thymiamaton, hai eisιν hai proseuchai ton hagiων. This verse describes a scene in the Book of Revelation where four living creatures and twenty-four elders fall before the Lamb. Each holds a harp and golden bowls full of incense, which are said to be the prayers of the holy ones. We will translate the names/titles as literally as possible. 'Arniou' refers to the Lamb, a title for Yahveh. 'Hagios' will be translated as 'holy ones'. [REV.5.9] And they sing a new song, saying: "You are worthy to receive the book and to open its seals, for you were slaughtered and you purchased for God with your blood people from every tribe and language and people and nation." [§] kai adousin ode kaiēn legontes: axios ei labein to biblion kai anoixai tas sfragidas autou, hoti esphages kai ēgorasas tō theō en tō haimati sou ek pasēs phylēs kai glōssas kai laou kai ethnous This verse describes a song sung to the Lamb (representing Jesus) in the book of Revelation. It states that the Lamb is worthy to open a scroll (representing God's plan) because of his sacrifice. The song acknowledges that through his blood, people from every tribe, language, people, and nation have been redeemed. 'axios' means 'worthy'. 'sfragidas' refers to 'seals'. 'esphages' means 'you were slaughtered'. 'ēgorasas' means 'you purchased'. 'phylēs' means 'tribe'. 'glōssas' means 'language'. 'laou' means 'people'. 'ethnous' means 'nation'. [REV.5.10] And you made them to the Gods of ours a kingdom and priests, and they will reign upon the earth. [§] kai epioisas autous toi theoi hemon basileian kai hiereis, kai basileuousin epi tes ges. This verse comes from the Septuagint (Greek translation of the Hebrew Bible), specifically Revelation 5:10. 'kai' means 'and'. 'epioisas' is a verb meaning 'you made'. 'autous' means 'them'. 'toi theoi hemon' means 'to the God of ours'. 'basileian' means 'a kingdom'. 'kai' again means 'and'. 'hiereis' means 'priests'. 'kai' again means 'and'. 'basileuousin' means 'they will reign'. 'epi tes ges' means 'upon the earth'. [REV.5.11] And I saw, and I heard the voice of angels many around the throne and of the living creatures and of the elders, and the number of them was myriads of myriads and thousands of thousands. [§] Kai eidon, kai akousa phone angelon pollon kuklo tou thronou kai ton zoion kai ton presbuteron, kai en ho arithmos auton myriades myriadon kai chiliades chiliadon. This verse describes a vision of many angels surrounding the throne and the living creatures and elders. It emphasizes the immense number of angels present, described as 'myriads of myriads and thousands of thousands'. 'Kai' means 'and', 'eidon' means 'I saw', 'akousa' means 'I heard', 'phone' means 'voice', 'angelon' means 'of angels', 'pollon' means 'many', 'kuklo' means 'around', 'tou thronou' means 'the throne', 'kai ton zoion' means 'and the living creatures', 'kai ton presbuteron' means 'and the elders', 'en' means 'was', 'ho arithmos' means 'the number', 'auton' means 'of them', 'myriades myriadon' means 'myriads of myriads', and 'chiliades chiliadon' means 'thousands of thousands'. [REV.5.12] Saying with a loud voice, "The Lamb, the one who was slain, is worthy to receive the power and wealth and wisdom and strength and honor and glory and blessing." [§] legontes phonee megalē axion estin to arnion to esphagmenon labein tēn dynamin kai plouton kai sophian kai ischyn kai timēn kai doxan kai eulogian. This verse, originating from the Book of Revelation, describes a multitude praising the Lamb. The speakers are saying with a loud voice that the slain lamb is worthy to receive power, wealth, wisdom, strength, honor, glory, and blessing. The verse is declarative, stating a quality of the Lamb. [REV.5.13] And every creation which is in the heaven and upon the earth and under the earth and upon the sea and the things in them all I heard saying: to the one seated upon the throne and to the Lamb be the blessing and the honor and the glory and the power for the ages of the ages. [§] kai pan ktisma ho en to ourano kai epi tes ges kai hypokato tes ges kai epi tes thalassas kai ta en autois panta akousa legontas: to kathemeno epi to throno kai to arnio he eulogia kai he time kai he doxa kai to kratos eis tous aiōnas tōn aiōnōn. This verse, found in Revelation 5:13, describes all creation praising both the one seated on the throne and the Lamb. Each word is translated directly, maintaining the original structure as closely as possible while rendering it into proper English. 'ktisma' is translated as 'creation' as it refers to everything created. [REV.5.14] And the four living creatures said, "Amen." And the elders fell and worshipped. [§] kai ta tessara zoa elegon amen kai hoi presbuteroi epesan kai prosekyneesan This verse comes from the Book of Revelation in the New Testament. It describes the four living creatures and the elders reacting to something previously stated. "kai" means "and". "ta tessara zoa" means "the four living creatures". "elegon" means "they said". "amen" is a declaration of truth or agreement. "hoi presbuteroi" means "the elders". "epesan" means "they fell". "prosekyneesan" means "they worshipped".

REV.6

[REV.6.1] And I saw when the lamb opened one of the seven seals, and I heard one of the four living beings saying, as a voice of thunder: "Come!" [§] Kai eidon hote anōixen to arniōn mian ek tōn heptā sfragidōn, kai ākousa henos ek tōn tessarōn zōiōn legontos hōs phōnē brontēs: erchou. This verse describes a scene from the Book of Revelation where the Lamb opens one of seven seals. A voice like thunder is heard calling out, "Come!" [REV.6.2] And I saw, and behold, a white horse, and the one sitting on it, having a bow, and a crown was given to him, and he went forth conquering and so that he may conquer. [§] kai eidon, kai idou hippos leukos, kai ho kathemenos ep' auton echon toxon kai edothe autoi stephanos kai exelthen nikon kai hina nikesei. This verse describes a vision of a white horse and its rider. 'Kai' means 'and'. 'Eidon' means 'I saw'. 'Idou' means 'behold'. 'Hippos leukos' means 'white horse'. 'Ho kathemenos ep' auton' means 'the one sitting on it'. 'Echon toxon' means 'having a bow'. 'Edothe autoi stephanos' means 'a crown was given to him'. 'Exelthen nikon' means 'he went forth conquering'. 'Hina nikesei' means 'so that he may conquer'. The verse is describing a figure who is both already conquering and will continue to conquer. [REV.6.3] And when he opened the second seal, I heard the second living creature saying, “Come!” [§] Kai hote enoixen ten sphragida ten deuteran, ekousa tou deuterou zoou legontos: erchou. This verse is from the Book of Revelation in the New Testament. It describes the opening of the second seal and a voice calling out “Come!”. The original text is Koine Greek. The verse literally means “And when he opened the second seal, I heard the second living creature saying, ‘Come!’”. [REV.6.4] And another horse went forth, a red one, and to the one sitting on it was given to take peace from the earth and that they should slay one another, and to it was given a great sword. [§] kai exelthen allos hippos pyrros, kai to kathemeno ep’ auton edothe auto labein ten eirenen ek tes ges kai hina allelous sphaxousin kai edothe auto machaira megalē. This verse comes from the Book of Revelation (6:4) and describes the second of the Four Horsemen of the Apocalypse. It describes a red horse and the rider being given a large sword and the power to take peace from the earth and to cause people to slay each other. The words are in Koine Greek. [REV.6.5] And when he opened the third seal, I heard the third living creature saying, "Come!" And I saw, and behold, a black horse, and the one sitting on it was holding a scale in his hand. [§] Kai hote enoixen ten sphragida ten triten, ekousa tou tritou zooon legontos: erchou. kai eidon, kai idou hippos melas, kai ho kathemenon ep' autou echon zugon en te cheiri autou. This verse comes from the Book of Revelation in the New Testament. It describes the opening of the third seal and the appearance of a black horse ridden by a figure holding scales. The original text is in Koine Greek. The terms present are descriptive and do not directly relate to names of God. [REV.6.6] And I heard a voice among the four living creatures saying: "A quart of wheat for a denarius, and three quarts of barley for a denarius, and do not harm the oil and the wine." [§] kai akousa hos phone en meso ton tessaron zoion legousan: choinix sitou denariou kai treis choinikes krithon denariou, kai to elaion kai ton oinon me adikeses. This verse comes from the Book of Revelation. It describes a voice among the four living creatures proclaiming prices for commodities. "Choinix" is a unit of measure, roughly a quart. "Denarius" was a Roman silver coin. "Elaion" is oil, and "oinon" is wine. "Adikeses" means 'you shall not wrong' or 'you shall not harm'. [REV.6.7] And when he opened the fourth seal, I heard a voice of the fourth living creature saying: Come. [§] Kai hote eanoixen ten sphragida ten tetarten, akousa phonen tou tetartou zoo legontos: erchou. This verse comes from the Book of Revelation in the New Testament. It describes the opening of the fourth seal, and a voice from the fourth living creature calling out. 'Kai' means 'and'. 'Hote' means 'when'. 'Eanoixen' means 'he opened'. 'Ten sphragida' means 'the seal'. 'Tetarten' means 'fourth'. 'Akousa' means 'I heard'. 'Phonen' means 'a voice'. 'Tou tetartou zoo' means 'of the fourth living creature'. 'Legontos' means 'saying'. 'Erchou' means 'come'. [REV.6.8] And I saw, and behold, a pale horse, and the one sitting on it, his name was the Death, and the Hades followed with him. And authority was given to them over a fourth of the earth to kill with sword and with famine and with death and by the beasts of the earth. [§] kai eidon, kai idou hippos chloros, kai ho kathemenos epano autou onoma autoi ho thanatos, kai ho Hades ekolouthei meta autou kai edothe autois exousia epi to tetarton tes ges apokteinai en romphaia kai en limo kai en thanato kai hypo ton therion tes ges. This verse describes a vision of a pale horse and its rider, who is named Death, with Hades following behind. They are given power over a fourth of the earth to kill by sword, famine, pestilence, and wild beasts. The original Greek uses 'ho thanatos' meaning 'the death' and 'ho Hades' meaning 'the Hades', both definite articles are important to the literal meaning. 'Exousia' means authority or power. [REV.6.9] And when he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and because of the testimony that they held. [§] kai hote eanoixen ten pempten sphragida, eidon hypokato tou thusiasteriou tas psuchas ton esphagmenon dia ton logon tou theou kai dia ten marturian hen eichon. This verse describes a vision seen after the opening of the fifth seal. It depicts the souls of those who were slain because of the word of God and because of the testimony they held. 'Kai' means 'and'. 'Hote' means 'when'. 'Eanoixen' means 'opened'. 'Pempten' means 'fifth'. 'Sphragida' means 'seal'. 'Eidon' means 'I saw'. 'Hypokato' means 'under'. 'Tous thusiasteriou' means 'the altar'. 'Tas psuchas' means 'the souls'. 'Ton esphagmenon' means 'the slain'. 'Dia ton logon tou theou' means 'because of the word of God'. 'Dia ten marturian hen eichon' means 'because of the testimony that they had'. [REV.6.10] And they cried out with a great voice, saying, "Until when, my Lord, the Holy One and the True One, will you not judge and avenge our blood from those who dwell on the earth?" [§] kai ekraxan phone megale legontes heos pote ho despotes ho hagios kai alēthinos ou krineis kai ekdikeis to haima hēmōn ek tōn katoikountōn epi tēs gēs? This verse comes from Revelation 6:10. It represents the cries of the martyrs to God, asking how long it will take for Him to judge and avenge their blood shed on earth. "Despotes" means Lord or Master. "Hagios" means Holy. "Alēthinos" means True. The verse is a direct appeal to the divine power, questioning the delay in retribution. [REV.6.11] And it was given to each one a white robe, and it was said to them to rest yet a little time, until their fellow servants also and their brothers who are about to be killed, just as they are, would be completed. [§] kai edothe autois hekasto stoli leukē kai errethē autois hina anapausontai eti chronon mikron, heōs plērōthōsin kai hoi syndouloi autōn kai hoi adelphoi autōn hoi mellontes apoktennesthai hōs kai autoi. This verse describes the giving of white robes to those who are to rest for a short time before a further fulfillment of martyrs. It comes from the Book of Revelation. The wording indicates a period of respite before a final completion of those who will be killed as they have been. The 'they' refers to those who have already been martyred. [REV.6.12] And I saw when he opened the sixth seal, and a great earthquake became, and the sun became black like a sack of hair and the moon completely became like blood. [§] kai eidon hote enoixen ten sphragida ten hektēn, kai seismos megas egeneto kai ho helios egeneto melas hōs sakkos trichinos kai hē selēnē holē egeneto hōs haima This verse describes a scene from the Book of Revelation, where the opening of the sixth seal brings about catastrophic events. It details a great earthquake and changes to the sun and moon, specifically the sun becoming black like a sack of hair and the moon turning blood red. The verse relies on vivid imagery to convey the scale of the coming disaster. [REV.6.13] And the stars of the sky fell into the earth, as a fig tree throws its figs by a great wind being shaken. [§] kai hoi astere tou ouranou epesan eis ten gen, hos syke ballei tous olunthous autes hypo anemou megalou seiomenen This verse describes a catastrophic event where stars fall from the sky like figs being shaken from a tree by a strong wind. The verse uses imagery to convey a sense of upheaval and destruction. The word 'kai' means 'and'. 'Hoi astere' means 'the stars'. 'Tou ouranou' means 'of the sky'. 'Epesan' means 'fell'. 'Eis ten gen' means 'into the earth'. 'Hos' means 'as' or 'like'. 'Syke' means 'fig tree'. 'Ballei' means 'throws' or 'casts'. 'Tous olunthous' means 'the figs'. 'Autes' means 'its' or 'of it'. 'Hypo anemou megalou' means 'by a great wind'. 'Seiomenen' means 'being shaken'. [REV.6.14] And the heavens were separated as a scroll being rolled up, and every mountain and island were moved from their places. [§] kai ho ouranos apechoristhi hos biblion helissomenon kai pas oros kai nesos ek ton topon autōn ekinēthēsan This verse describes a dramatic cosmic upheaval. 'Ouranos' refers to the heavens, and it is described as being 'apechoristhi', or separated. The simile compares the separation of the heavens to a scroll being rolled up ('biblion helissomenon'). Furthermore, every mountain and island ('oros' and 'nesos') was moved ('ekinēthēsan') from their places ('ton topon autōn'). [REV.6.15] And the kings of the earth and the magnates and the commanders of thousands and the rich and the strong and every slave and free person hid themselves into the caves and into the rocks of the mountains. [§] Kai hoi basileis tes ges kai hoi megistanes kai hoi chiliarchoi kai hoi plousioi kai hoi ischuroi kai pas doulos kai eleutheros ekrypsan heautous eis ta spelea kai eis tas petras ton oreon This verse describes a scene of widespread hiding. 'Basileis tes ges' refers to the kings of the earth. 'Megistanes' means the magnates or powerful people. 'Chiliarchoi' means commanders of thousands. 'Plousioi' are the rich. 'Ischuroi' are the strong. 'Pas doulos kai eleutheros' means every slave and free person. 'Ekrypsan heautous' means they hid themselves. 'Eis ta spelea' is into the caves. 'Eis tas petras ton oreon' is into the rocks of the mountains. [REV.6.16] And they say to the mountains and to the rocks, "Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb. [§] kai legousin tois oresi kai tais petrais: pesete eph’ hemas kai krypsate hemas apo prosopou tou kathemenou epi tou thronou kai apo tes orges tou arniou This verse is from the Book of Revelation in the New Testament. It describes people calling on the mountains and rocks to fall on them and hide them from the face of the one seated on the throne and from the wrath of the Lamb. The 'Lamb' is a reference to Jesus Christ. This verse expresses a desperate plea for annihilation to escape divine judgment. [REV.6.17] That the day, the great one of their wrath, has come, and who is able to stand? [§] hotee elthen hee hemeera hee megalee tees orgees autoon, kai tis dynatai stathnai? This verse comes from the Book of Revelation. "Hotee" means 'that' or 'because'. "Elthen" means 'has come'. "Hee hemeera" means 'the day'. "Hee megalee" means 'the great'. "Tees orgees" means 'of the wrath'. "Autoon" means 'of them'. "Kai" means 'and'. "Tis" means 'who'. "Dynatai" means 'is able'. "Stathnai" means 'to stand'. The verse speaks of a day of great wrath arriving, questioning who can endure it.

REV.7

[REV.7.1] After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth so that wind would not blow on the earth, nor on the sea, nor on any tree. [§] Meta touto eidon tessaras angelous hestotas epi tas tessaras goniaas tes ges, kratountas tous tessaras anemous tes ges hina me pnei anemos epi tes ges mithe epi tes thalassas mithe epi pan dendron. This verse describes a vision of four angels standing at the four corners of the earth, holding back the four winds. The intention is to prevent the winds from blowing on the earth, the sea, or any tree. The word 'angelos' means 'messenger', and is translated as 'angel'. 'Anemos' means 'wind', and 'dendron' means 'tree'. The use of 'tes' (feminine genitive singular) before 'ges' (earth) and 'thalassas' (sea) indicates possession or a relationship of belonging. [REV.7.2] And I saw another angel ascending from the direction of the sunrise, carrying a seal of the living God, and he cried out with a great voice to the four angels to whom it had been given to harm the earth and the sea. [§] Kai eidon allon angelon anabainonta apo anatoles heliou echonta sphragida theou zontos, kai ekraxen phone megale tois tessarin angelois hois edothe autois adikesai ten gen kai ten thalassan This verse describes an angel ascending from the sunrise, carrying a seal of the living God, and proclaiming with a loud voice to four other angels who have been given authority to harm the earth and sea. The verse uses the term "theos zontos" which means "the living God". The verse originates from the Book of Revelation. [REV.7.3] Saying, do not wrong the earth, nor the sea, nor the trees, until we seal the servants of our God on their foreheads. [§] legon mee adikeesete teen geen meete teen thalassan meete ta dentra, achri sphragisomen tous doulous tou theou hemon epi ton metopon auton. This verse, originally from Revelation 9:4, describes a restriction placed upon certain destructive forces. It states that they should not harm the earth, the sea, or the trees until the servants of our God are sealed on their foreheads. The Greek word 'legon' is 'saying'. 'adikeesete' means 'wrong'. 'teen geen' is 'the earth', 'teen thalassan' is 'the sea', and 'ta dentra' is 'the trees'. 'achri' means 'until'. 'sphragisomen' means 'we seal'. 'tous doulous' means 'the servants'. 'tou theou hemon' is 'of our God'. 'epi ton metopon auton' means 'on their foreheads'. [REV.7.4] And I heard the number of those sealed: one hundred forty-four thousand were sealed from every tribe of the sons of Israel. [§] Kai akousa ton arithmon ton esphragismenon, hekaton tessarakonta tessares khiliades, esphragismenoi ek pasēs phylēs huiōn Israēl. This verse, taken from the Book of Revelation, describes hearing the number of those who were sealed. The verse states that one hundred forty-four thousand were sealed from every tribe of the sons of Israel. This verse is originally in Koine Greek, not the original Biblical languages. [REV.7.5] From the tribe of Judah, twelve thousand sealed; from the tribe of Reuben, twelve thousand; from the tribe of Gad, twelve thousand. [§] ek phules iouda dōdeka chiliades esphragismenoi, ek phules rouben dōdeka chiliades, ek phules gad dōdeka chiliades This verse lists the number of sealed people from different tribes. 'Ek phules' means 'from the tribe of'. 'Dōdeka chiliades' means 'twelve thousand'. 'Esphragismenoi' means 'sealed'. The tribes listed are Judah, Reuben, and Gad. [REV.7.6] From the tribe of Asher, twelve thousand; from the tribe of Naphtali, twelve thousand; from the tribe of Manasseh, twelve thousand. [§] ek fules Aseer dodeka chiliades, ek fules Nephthalim dodeka chiliades, ek fules Manasseh dodeka chiliades This verse lists groups of twelve thousand individuals originating from the tribes of Asher, Naphtali, and Manasseh. 'ek' means 'out of' or 'from', 'fules' is a transliteration of 'phule', meaning 'tribe', 'dodeka' means 'twelve', and 'chiliades' means 'thousands'. [REV.7.7] From the tribe of Simeon, there were twelve thousand. From the tribe of Levi, there were twelve thousand. From the tribe of Issachar, there were twelve thousand. [§] ek phules Simeon dodeka chiliades, ek phules Levi dodeka chiliades, ek phules Issachar dodeka chiliades This verse lists the number of individuals from specific tribes. 'ek phules' means 'from the tribe of'. 'dodeka chiliades' means 'twelve thousands'. Therefore, the verse details twelve thousand individuals from the tribe of Simeon, twelve thousand from the tribe of Levi, and twelve thousand from the tribe of Issachar. [REV.7.8] From the tribe of Zebulun twelve thousand were sealed, from the tribe of Joseph twelve thousand were sealed, from the tribe of Benjamin twelve thousand were sealed. [§] ek phules Zaboulon dodeka chiliades, ek phules Ioseph dodeka chiliades, ek phules Beniamin dodeka chiliades esphragismenoi. This verse lists the number of people sealed from various tribes. 'Phule' means tribe. 'Dodeka chiliades' means twelve thousands. 'Esphragismenoi' means sealed. The verse details the sealing of twelve thousand individuals from the tribe of Zebulun, twelve thousand from the tribe of Joseph, and twelve thousand from the tribe of Benjamin. [REV.7.9] After these things I saw, and behold, a great crowd, whom no one could number, from every nation and tribe and people and language, standing before the throne and before the Lamb, clothed in white robes and with palm branches in their hands. [§] Met-ah tau-ta ei-don, kai i-doo och-los po-loos, hon a-ri-thmee-sai au-ton ou-deis e-du-na-to, ek pan-tos eth-nos kai fu-lon kai la-on kai glo-sson hes-to-tes en-o-pi-on tou thro-nou kai en-o-pi-on tou ar-nee-ou pe-ri-ve-ble-me-non sto-las leu-kas kai pho-ni-kes en tais cher-sin au-ton. This verse describes a great multitude that no one could number, from every nation, tribe, people, and language, standing before the throne and before the Lamb, clothed in white robes and holding palm branches. 'Metà taûta' means 'after these things'. 'Eidon' is 'I saw'. 'Ochlos polys' is 'a great crowd'. 'Hon arithmesai auton oudeis edunato' means 'whom no one could number'. 'Ek pantos ethnos kai fulon kai laon kai glosson' means 'from every nation and tribe and people and language'. 'Hestotes enopion tou thronou kai enopion tou arniou' means 'standing before the throne and before the Lamb'. 'Perivblemenous stolas leukas kai phoinikes en tais chersin auton' means 'clothed in white robes and with palm branches in their hands'. [REV.7.10] And they cry out with a great voice, saying: "The salvation belongs to our God who is seated upon the throne and to the Lamb." [§] kai krazousin phonei megalē legontes: hē sōtēria tō theō hēmōn tō kathēmenō epi tō thronō kai tō arniō. This verse is from the Book of Revelation in the New Testament. It depicts a great multitude in heaven praising God and the Lamb. 'kai' means 'and'. 'krazousin' means 'they cry out'. 'phonei megalē' means 'with a great voice'. 'legontes' means 'saying'. 'hē sōtēria' means 'the salvation'. 'tō theō hēmōn' means 'to our God'. 'tō kathēmenō' means 'the one who is seated'. 'epi tō thronō' means 'upon the throne'. 'kai' means 'and'. 'tō arniō' means 'to the Lamb'. [REV.7.11] And all the angels stood around the throne and the elders and the four living creatures, and they fell before the throne on their faces and worshipped God. [§] kai pantes hoi angeloi heistēkeisan kuklo tou thronou kai tōn presbytērōn kai tōn tessarōn zōōn kai epesan enōpion tou thronou epi ta prosōpa autōn kai prosekūnēsan tō theō This verse describes all the angels standing around the throne, with the elders and the four living creatures, and falling prostrate before the throne, worshipping God. "Pantes" means all. "Angeloi" is angels. "Heistēkeisan" means stood. "Kuklo" means around. "Thronou" means throne. "Presbytērōn" means elders. "Tessarōn zōōn" means four living creatures. "Epesan" means they fell. "Enōpion" means in the presence of. "Epi ta prosōpa autōn" means upon their faces. "Prosekūnēsan" means they worshipped. "Theō" means God. [REV.7.12] Saying, "Amen, the blessing and the glory and the wisdom and the thanksgiving and the honor and the power and the strength to God our God for all ages. Amen." [§] legontes amen hee eulogia kai hee doxa kai hee sophia kai hee eucharistia kai hee time kai hee dunamis kai hee ischus toi theoi hemon eis tous aionas ton aiōnon amen This verse is a doxology, a praise to God. The phrase 'toi theoi hemon' is the key phrase for our translation. 'Theos' means 'God' and 'hemon' means 'our'. The rest of the terms are qualities attributed to God – blessing, glory, wisdom, thanksgiving, honor, power, and strength. The phrase 'eis tous aiōnas ton aiōnon' means 'into the ages of the ages', or eternally. [REV.7.13] And one out of the elders answered me, saying to me: "Who are these ones having put on the robes, the white robes, and from where did they come?" [§] Kai apēkrinthē heis ek tōn presbuterōn legōn moi: houtoi hoi peribeblēmenoi tas stolas tas leukas tines eisin kai pothen ēlthon? This verse is from the Book of Revelation. It describes a scene in heaven where John sees those clothed in white robes and asks one of the elders who these people are and where they have come from. The verse introduces a question about the identity and origin of a group of individuals clad in white garments. [REV.7.14] And I said to him, "my Lord, you know." And he said to me, "These are the ones coming out of the great tribulation, and they washed their robes and made them white in the blood of the lamb. [§] kai eireka auto kyrie mou sy oidas kai eipen moi houtoi eisin hoi erchomenoi ek tes thlipseos tes megales kai eplunan tas stolas autōn kai eleukanan autas en to aimati tou arniou This verse describes a scene where someone speaks to their Lord, who then reveals information about those who have come through great tribulation. They have washed and whitened their robes in the blood of the Lamb. [REV.7.15] Because of this, they are before the throne of God and they worship God day and night in God’s temple, and the one sitting on the throne will dwell with them. [§] dia touto eisin enopion tou thronou tou theou kai latreuousin auto hemeras kai nuktos en to naoi autou, kai ho kathemenos epi tou thronou skenosei ep' autous. This verse describes beings who are before God’s throne and worship God day and night in God’s temple. God who sits upon the throne will dwell with them. The verse uses 'theos' meaning 'God', 'thronos' meaning 'throne', 'naos' meaning 'temple', and 'skenosei' meaning 'will dwell'. [REV.7.16] They will not hunger anymore, nor will they thirst anymore, nor will the sun fall upon them, nor any burning. [§] ou peinasousin eti oude dipsēsousin eti oude mē pesē ep' autous ho hēlios oude pan kauma This verse is from the Book of Revelation. It describes a state where believers will no longer suffer from hunger or thirst, and will be protected from the sun and heat. The original language is Koine Greek. 'Oὐ' is a negative particle meaning 'not'. 'Πεινάσουσιν' means 'they will hunger'. 'Ἔτι' means 'anymore' or 'still'. 'Διψήσουσιν' means 'they will thirst'. 'Μὴ' is a negative particle, often used with the subjunctive mood. 'Πέσῃ' is the subjunctive form of 'to fall'. 'Ἐπ’ αὐτοὺς' means 'upon them'. 'Ὁ ἥλιος' means 'the sun'. 'Πᾶν καῦμα' means 'all burning' or 'all heat'. [REV.7.17] Because the lamb, which is in the midst of the throne, will shepherd them and will lead them to springs of waters of life, and the God will wipe away every tear from their eyes. [§] hoti to arnion to ana meson tou thronou poimanei autous kai hodegei autous epi zoes pegas hydaton, kai exaleipsei ho theos pan dakryon ek ton ophthalmōn autōn. This verse describes the Lamb who is in the midst of the throne shepherding and leading them to springs of water of life, and God will wipe away every tear from their eyes. The verse uses literal transliterations of the original Greek words into English phonetic sounds.

REV.8

[REV.8.1] And when he opened the seventh seal, silence became in the heaven as half an hour. [§] Kai hotan eanoixen ten sphragida ten heptomen, egeneto sigee en to ourano hoo heemioreon. This verse is from the Book of Revelation in the New Testament. It describes what happens when the seventh seal is opened. "Kai" means "and". "Hotan" means "when". "Eanoixen" means "he opened". "Ten sphragida" means "the seal". "Ten heptomen" means "the seventh". "Egeneto" means "it became". "Sigee" means "silence". "En to ourano" means "in the heaven". "Hoo heemioreon" means "as half an hour". [REV.8.2] And I saw the seven angels who stood before God, and seven trumpets were given to them. [§] Kai eidon tous hepta angelous hoi enopion tou theou hestekasin, kai edotheesan autois hepta salpinges. This verse describes the vision of seven angels standing before God and being given seven trumpets. "Kai" means "and". "Eidon" means "I saw". "Tous hepta angelous" means "the seven angels". "Hoi" is a relative pronoun, "who". "Enopion tou theou" means "before God". "Hestekasin" means "they stood". "Edotheesan" means "were given". "Autois" means "to them". "Hepta salpinges" means "seven trumpets". [REV.8.3] And another angel came and stood by the altar, having golden incense, and much incense was given to him, so that he might give it with the prayers of all the holy ones upon the golden altar which is before the throne. [§] Kai allos angelos elthen kai estathe epi tou thusiasteriou echon libanoton chrusoun, kai edothe auto thumiamata polla, hina dosei tais proseuchais ton hagion panton epi to thusiasterion to chrusoun to enopion tou thronou. This verse describes another angel coming and standing by the altar, holding a golden censer, and receiving much incense to offer with the prayers of all the holy ones upon the golden altar before the throne. The original text is in Koine Greek, and uses common words for 'angel', 'altar', 'incense', and 'prayers'. [REV.8.4] And the smoke of the incense ascended with the prayers of the holy ones from the hand of the messenger before God. [§] kai anebe ho kapnos ton thumiaton tais proseuchais ton hagiōn ek cheiros tou angelou enōpion tou theou This verse describes the smoke of the incense rising with the prayers of the holy ones from the hand of the messenger before God. We will translate the names literally. "Theos" means "God". [REV.8.5] And the angel took the censer and filled it from the fire of the altar and cast it upon the earth, and there came thunders and voices and flashes of lightning and an earthquake. [§] kai eiliphen ho angelos ton libanoton kai egemisen auton ek tou pyrōs tou thusiastēriou kai ebalen eis tēn gēn, kai egenonto brontai kai phōnai kai astrapai kai seismos. This verse describes an angel taking a censer, filling it with fire from the altar, and casting it upon the earth, resulting in thunder, voices, flashes of lightning, and an earthquake. The original text is in Koine Greek. The verse uses descriptive language to convey a powerful, divine action. [REV.8.6] And the seven angels who have the seven trumpets prepared themselves so that they might sound the trumpets. [§] Kai hoi hepta angeloi hoi echontes tas hepta salpingas hetoimasan autous hina salpisosin. This verse comes from the Book of Revelation in the New Testament. It describes seven angels who possess seven trumpets, preparing to sound them. "Kai" means "and". "Hoi" is the definite article "the" in the plural nominative. "Hepta" means "seven". "Angeloi" means "angels". "Echontes" is a participle meaning "having" or "possessing". "Tas" is the definite article "the" in the plural accusative. "Salpingas" means "trumpets". "Hetoimasan" means "they prepared". "Autous" means "them". "Hina" means "in order that" or "so that". "Salpisosin" means "they might sound". [REV.8.7] And the first one blew the trumpet, and hail and fire mixed with blood were thrown to the earth, and a third of the earth was burned, and a third of the trees were burned, and all green grass was burned. [§] Kai ho protos esalpisen, kai egeneto chalaza kai pur memigmena en haimati kai eblethe eis ten gen, kai to triton tes ges katekae kai to triton ton dentron katekae kai pas chortos chloros katekae. This verse describes the first of seven trumpet blasts in the Book of Revelation. The blast causes a mixture of hail and fire, combined with blood, to be thrown upon the earth. As a result, a third of the earth, a third of the trees, and all green grass are burned up. [REV.8.8] And the second angel sounded his trumpet, and like a great mountain burning with fire, it was thrown into the sea. And a third of the sea became blood. [§] kai ho deuteros angelos esalpisen, kai hos oros mega puri kaiomenon eblethe eis ten thalassan, kai egeneto to triton tes thalassas haima This verse describes the second angel sounding his trumpet, resulting in something like a great mountain of burning fire being thrown into the sea. The consequence of this is that a third of the sea turns to blood. [REV.8.9] And a third of the creatures that live in the sea died, and a third of the ships were destroyed. [§] kai apethanen to triton ton ktismaton ton en tee thalasse ta echonta psychas kai to triton ton ploion diephtharesan. This verse describes a third of created living things in the sea dying, and a third of the ships being destroyed. It's part of the apocalyptic imagery in the Book of Revelation. "triton" means a third. "ktismata" means created things or creatures. "thalassa" is sea. "psychas" refers to souls or living beings. "ploion" is ships, and "diephtharesan" means were destroyed. [REV.8.10] And the third messenger sounded, and a great star burning like a lamp fell from the sky, and it fell upon the third of the rivers and upon the springs of the waters. [§] Kai ho tritos angelos esalpisen, kai epesen ek tou ouranou aster megas kaiomenos hos lampas kai epesen epi to triton ton potamon kai epi tas pigas ton hydaton. This verse describes the sounding of a trumpet by a third angel, and a great, burning star falling from the sky onto a third of the rivers and the springs of water. Each word is translated according to its literal meaning in the original language, prioritizing directness over traditional interpretation. [REV.8.11] And the name of the star is called Wormwood, and the third of the waters became wormwood, and many of the people died from the waters because they became bitter. [§] kai to onoma tou asteros legatai ho Apsinthos, kai egeneto to triton ton hydaton eis apsinthos kai poloi ton anthropon apethanon ek ton hydaton hoti epikranthan. This verse appears to be from a non-canonical text, specifically the Book of Revelation (or Apocalypse) in the Septuagint. It describes a star named Wormwood and its effect on the waters, causing many deaths. The original text is not from the Bible itself, but is related to it. The names of God do not appear in this verse. [REV.8.12] And the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars. So that a third of them would be darkened, and for a third of the day there would be no light, and the night would be the same. [§] kai ho tetartos angelos esalpisen, kai eplege to triton tou heliou kai to triton tes selenes kai to triton ton asteron, hina skotisthei to triton autōn kai he hemēra mē phanei to triton autēs kai he nux homoiōs. This verse describes the fourth angel sounding his trumpet, resulting in a third of the sun, moon, and stars being struck, causing a third of them to be darkened. Consequently, for a third of the day, light will not appear, and the night will be similarly affected. [REV.8.13] And I saw and I heard one eagle flying in the midst of heaven saying with a great voice: “Woe, woe, woe to those who dwell on the earth from the remaining sounds of the trumpet of the three angels who are about to blow the trumpets.” [§] Kai eidon, kai akousa henos aetou petomenou en mesouranemati legontos phone megalei: ouai ouai ouai tous katoikountas epi tes ges ek ton loipon phonon tes salpingos ton trion angelon ton mellonton salpinzein. This verse describes a vision of an eagle flying in the midst of heaven proclaiming woes to those who dwell on the earth. The eagle’s proclamation is connected to the sounding of trumpets by three angels. “Kai” means “and.” “Eidon” means “I saw.” “Akousa” means “I heard.” “Henos aetou” means “of one eagle.” “Petomenou” means “flying.” “En mesouranemati” means “in the midst of heaven.” “Legontos” means “saying.” “Phone megalei” means “with a great voice.” “Ouai ouai ouai” is an interjection meaning “woe, woe, woe.” “Tous katoikountas” means “those who dwell.” “Epi tes ges” means “on the earth.” “Ek ton loipon phonon” means “from the remaining sounds.” “Tes salpingos” means “of the trumpet.” “Ton trion angelon” means “of the three angels.” “Ton mellonton salpinzein” means “who are about to blow the trumpets.”

REV.9

[REV.9.1] And the fifth messenger sounded, and I saw a star from the heaven having fallen to the earth, and there was given to him the key of the well of the abyss. [§] kai ho pemtos angelos esalpisen, kai eidon astera ek tou ouranou peptokota eis ten gen, kai edothe auto he kleis tou phreatos tes abussou This verse describes the fifth angel sounding his trumpet, and a star falling from heaven being given the key to the pit of the abyss. Each word is translated based on its direct meaning. "Angelos" means messenger, "esalpisen" means sounded, "astera" means star, "peptokota" means having fallen, "phreatos" means well or pit, and "abussou" means abyss. [REV.9.2] And the pit of the abyss was opened, and smoke ascended from the pit as the smoke of a great furnace, and the sun was darkened and the air from the smoke of the pit. [§] kai enoixsen to phrear tees abussou, kai anebē kapnos ek tou phreatos hōs kapnos kaminou megalēs, kai eskotōthē ho hēlios kai ho aer ek tou kapnou tou phreatos. This verse describes the opening of a pit from the abyss, and smoke rising from it, darkening the sun and air. The words used imply a significant, widespread effect on the environment. [REV.9.3] And from the smoke came forth locusts into the land, and authority was given to them as the scorpions of the earth have authority. [§] kai ek tou kapnou exelthon akrides eis ten gen, kai edothe autais exousia hos echousin exousia hoi skorpii tes ges. This verse describes a plague of locusts emerging from smoke and being given power like scorpions. The verse uses Greek words. 'kai' means 'and', 'ek' means 'from', 'tou' means 'the', 'kapnou' means 'smoke', 'exelthon' means 'having come out', 'akrides' means 'locusts', 'eis' means 'into', 'ten' means 'the', 'gen' means 'land', 'edothe' means 'was given', 'autais' means 'to them', 'exousia' means 'authority', 'hos' means 'as', 'echousin' means 'they have', 'hoi' means 'the', 'skorpioi' means 'scorpions', 'tes' means 'of', 'ges' means 'earth'. [REV.9.4] And it was spoken to them that they should not harm the grass of the earth, nor any green thing, nor any tree, unless the people who do not have the seal of God upon their foreheads. [§] kai errethe autois hina me adikēsousin ton khorton tēs gēs oude pan khlōron oude pan dendron, ei mē tous anthrōpous hoinai ouk echousin tēn sphragida tou theou epi tōn metōpon. This verse instructs that the earth's grass, all green things, and all trees should not be harmed, except for people who do not have the seal of God on their foreheads. The verse comes from the Book of Revelation. [REV.9.5] And it was given to them that they should not kill people, but that they be tormented for five months, and their torment will be like the torment of a scorpion when it stings a human. [§] kai edothe autois hina me apkteinosin autous, all' hina basanisthesontai minas pente, kai ho basanismos auton hos basanismos skorpiou hotan paisai anthropon. This verse describes a period of torment given to individuals, specifically a five-month period of suffering likened to the sting of a scorpion. The original text details a power given to these beings, not to kill, but to inflict intense pain. The structure focuses on the giving of power and the resultant suffering. [REV.9.6] And in those days people will seek death, and they will not find it. And they will desire to die, but death will flee from them. [§] kai en tais hemerais ekeinas zetēsousin hoi anthrōpoi ton thanaton kai ou mē heurēsousin auton, kai epithumēsousin apothanein kai pheugei ho thanatos ap’ autōn. This verse describes a time of great distress where people actively seek death but are unable to find it, and even desire to die but death evades them. The verse uses a definite article with 'death' consistently, portraying death as a specific entity. [REV.9.7] And the appearances of the locusts were like horses prepared for war, and upon their heads were crowns like gold, and their faces were like the faces of humans. [§] Kai ta homoiōmata tōn akridōn homoia hippois hētoimasmenois eis polemon, kai epi tas kephalas autōn hōs stephanoi homoioi chrūsō, kai ta prosōpa autōn hōs prosōpa anthrōpōn. This verse describes creatures resembling locusts, comparing them to horses prepared for war. They have golden crowns on their heads and faces like humans. The original text utilizes similes to emphasize the power and fearsome appearance of these beings. The words are Greek, not related to the names of God. Thus, a literal translation is appropriate. 'Homoiomata' means likenesses or appearances. 'Akridion' means locusts. 'Hippois' means horses. 'Hētoimasmenois' means prepared. 'Polemon' means war. 'Kephalas' means heads. 'Stephanoi' means crowns. 'Chrusō' means gold. 'Prosōpa' means faces. 'Anthrōpōn' means humans. [REV.9.8] And they had hair like the hair of women, and their teeth were like the teeth of lions. [§] kai eichon trichas hos trichas gynaikon, kai hoi odontes autōn hos leontōn ēsān This verse describes beings having hair like women’s hair and teeth like lions’ teeth. It’s a descriptive statement about their physical appearance. The verse uses comparative language (like, as) to draw parallels between the features of these beings and those of women and lions. [REV.9.9] And they had armor like iron armor, and the sound of their wings was like the sound of chariots with many horses running into battle. [§] kai eichon thorakas hos thorakas sidereous, kai he phone ton pterygon autōn hos phone harmaton hippōn pollōn trechontōn eis polemon This verse describes a vision of beings with armor like iron and the sound of their wings like chariots with many horses running into battle. The original text is in Greek, not the languages typically associated with names of God, so there are no names of God to translate. The focus is on describing the appearance and sound of the beings. [REV.9.10] And they have tails similar to scorpions, and stingers, and in their tails is their authority to harm people for five months. [§] kai echousin ouras homoias skorpiois kai centra, kai en tais ourais autōn hē exousia autōn adikesai tous anthrōpous mēnas pente This verse describes creatures possessing scorpion-like tails and stingers. It states that the authority to harm people for five months resides in their tails. This passage comes from the Book of Revelation. [REV.9.11] They have as their king the angel of the abyss, and his name in Hebrew is Abaddon, and in Greek he has the name Apollion. [§] eh-kho-seen ep' au-ton ba-si-le-a ton an-ge-lon tees a-bus-soo, o-no-ma au-to ee-vra-is-tee A-va-don, kai en tee Hel-lee-nee-kee o-no-ma eh-hei A-pol-lu-on. This verse describes a king, specifically an angel of the abyss, and provides both a Hebrew and a Greek name for him. "Abaddon" is a Hebrew name meaning "destruction" or "the destroyer". "Apollion" is the Greek equivalent, also meaning "destroyer". The verse states the name in Hebrew is Abaddon, and in Greek it is Apollion. [REV.9.12] Woe, woe, behold, yet two woes are coming after these things. [§] oy vay, oy vay, ech adven yet two oy vay metah tauta This phrase appears in Revelation 8:13 and is a transliteration from the Septuagint (the Greek translation of the Hebrew Bible). "Oy vay" corresponds to the Hebrew "hoy", an interjection expressing lament or woe. "Ech" is "behold". "Adven" is "comes". "Metah" is "after". "Tauta" is "these things". The verse describes a series of woes or judgements. [REV.9.13] And the sixth messenger sounded, and I heard a single voice from the four horns of the golden altar that is before God. [§] kai ho hextos angelos esalpisen, kai akousa phone mean ek ton tessaron keraton tou thusiasteriou tou chrusou tou enopion tou theou This verse describes the sixth angel sounding his trumpet, and a voice being heard from the four horns of the golden altar that is before God. 'angelos' means messenger, 'salpizo' means to sound a trumpet, 'phone' means voice, 'keraton' means horns, 'thusiasteriou' means altar, 'chrusou' means golden, and 'theou' means God. [REV.9.14] Saying to the sixth angel, the one having the trumpet: Release the four angels who are bound at the great river Euphrates. [§] legonta toi hektoi angelo, ho echon tin salpinga: luson tous tessaras angelous tous dedemenous epi to potamo to megalo Euphratei. This verse describes someone speaking to the sixth angel, who possesses a trumpet. The speaker instructs this angel to release four other angels who are bound at the great river Euphrates. [REV.9.15] And the four angels were released to the hour and the day and the month and the year, in order that they should kill the third of the people. [§] kai eluthesan hoi tessares angeloi hoi hetoimasmenoi eis ten horan kai hemeran kai mena kai eniauton, hina apokteinosin to triton ton anthropon. This verse describes four angels who are released at a specific time to kill a third of humanity. "kai" means "and". "eluthesan" means "they were released". "hoi tessares angeloi" means "the four angels". "hoi hetoimasmenoi" means "the ones prepared". "eis ten horan kai hemeran kai mena kai eniauton" means "to the hour and day and month and year". "hina" means "in order that". "apokteinosin" means "they should kill". "to triton ton anthropon" means "the third of the people". [REV.9.16] And the number of the armies of the horsemen, twice ten thousands of ten thousands, I heard the number of them. [§] kai ho arithmos ton strateumatōn tou hippikou dismyriades myriadon, ēkousa ton arithmon autōn. This verse describes a vast number of cavalry. "dismyriades myriadon" literally means 'twice ten thousands of ten thousands,' an idiom for a huge, innumerable host. The verse states the speaker *heard* the number of them. [REV.9.17] And thus I saw the horses in the vision and those sitting on them, having armor fiery and dark blue and sulfurous, and the heads of the horses were as the heads of lions, and from the mouths of them proceeds fire and smoke and sulfur. [§] Kai houtos eidon tous hippous en te horasei kai tous kathemenous ep' auton, echontas thorakas pyrinous kai hyakinthinous kai theiodes, kai hai kephalai ton hippon hos kephalai leonton, kai ek ton stomaton auton ekporeuetai pyr kai kapnos kai theion. This verse describes a vision of horses and their riders. The horses and riders are adorned with armor that is fiery, hyacinthine (dark blue), and sulfurous. The heads of the horses are like the heads of lions, and fire, smoke, and sulfur proceed from their mouths. The verse originates from the Book of Revelation in the New Testament. [REV.9.18] From these three plagues, a third of the people died, from the fire and the smoke and the sulfur that came from their mouths. [§] apo ton trion plegon touton apektanthēsan to triton ton anthrōpōn, ek tou pyros kai tou kapnou kai tou theiou tou ekporeuomenou ek ton stomaton autōn. This verse describes a third of humankind dying as a result of three plagues: fire, smoke, and sulfur coming from the mouths of the beings inflicting the plagues. The original verse uses descriptive language detailing a catastrophic event. [REV.9.19] For the authority of the horses is in their mouths and in their tails, for their tails are like serpents, having heads, and with them they do wrong. [§] gar he exousia ton hippon en to stomati auton estin kai en tais ourais auton, gar hai ourai auton homoiai ophesin, echousai kephalas kai en autois adikousin. This verse describes a power residing in the mouths and tails of horses, comparing their tails to serpents with heads, and stating that they use these to do wrong. The original Greek uses fairly straightforward vocabulary. 'Exousia' refers to authority or power. 'Hippon' is horses. 'Stomati' is mouth. 'Ourais' is tails. 'Homoiiai' means 'similar to'. 'Ophesin' is serpents. 'Kephalas' is heads, and 'adikousin' means they do wrong. [REV.9.20] And the rest of the people, those who were not killed by these plagues, did not repent of the works of their hands, so that they might not worship the demons and the idols made of gold and silver and bronze and stone and wood, which are unable to see or to hear or to walk. [§] kai hoi loipoi ton anthropon, hoi hote ouk apektanthēsan en tais plēgais tautais, oude metenoēsan ek ton ergōn ton cheirōn autōn, hina mē proskunēsousin ta daimonia kai ta eidōla ta chrusa kai ta argyra kai ta chalka kai ta lithina kai ta xulīna, ha oute blepein dynantai oute akouein oute peripatein. This verse describes people who survived plagues but did not repent of their actions. As a result, they continued to worship demons and idols made of gold, silver, bronze, stone, and wood, even though these idols are incapable of seeing, hearing, or walking. The verse emphasizes the futility of worshipping powerless objects. [REV.9.21] And they did not repent from their murders, nor from their sorceries, nor from their sexual immorality, nor from their thefts. [§] kai ou metenoesan ek ton phonon autōn oude ek ton pharmakon autōn oude ek tēs porneias autōn oude ek ton klemmatōn autōn. This verse comes from the Book of Revelation, chapter 9, verse 21. It describes people who continued in their wicked behaviors despite facing divine judgment. 'Oude' means 'nor' or 'not even'. The verse details several sins the people did not repent from: murders, sorceries, sexual immorality, and thefts. Each instance uses 'ek', meaning 'from'.

REV.10

[REV.10.1] And I saw another angel, a strong one, descending from the heaven, enveloped in a cloud, and the rainbow was upon his head and his face was like the sun and his feet were like pillars of fire. [§] kai eidon allon aggelon ischuron katabainonta ek tou ouranou peribeblemenon nephelēn, kai hē iris epi tēs kephalēs autou kai to prosōpon autou hōs ho hēlios kai hoi podes autou hōs stuloi pyros This verse describes a powerful angel descending from heaven. The angel is enveloped in a cloud, has a rainbow on his head, a face like the sun, and feet like pillars of fire. Each element is descriptive of the angel's majesty and power. Note that 'iris' refers to a rainbow. [REV.10.2] And having in their hand a small scroll opened, and they placed their right foot upon the sea, and the other foot upon the land. [§] kai echon en tee cheiri autou biblaridion aneogmenon, kai etheken ton poda autou ton dexion epi tees thalasses, ton de euonumon epi tees gees This verse describes a figure holding a small book in their hand, and then placing their right foot on the sea and their other foot on the land. The original text uses common Greek phrasing for this scene. The names of God are not present in this verse. [REV.10.3] And he cried out with a great voice, like a lion roaring. And when he cried out, the seven thunders spoke their own voices. [§] kai ekraxen phone megale hosper leon mukatai. kai hote ekraxen, elalisan hai hepta brontai tas heauton phonas. This verse describes a loud cry, likened to a lion roaring, and the response of seven thunders. "Kai" means "and". "Ekraxen" means "he cried out". "Phone" means "voice". "Megale" means "great". "Hosper" means "as" or "like". "Leon" means "lion". "Mukatai" means "roaring". "Hote" means "when". "Elalisan" means "they spoke". "Hai hepta brontai" means "the seven thunders". "Tas heauton phonas" means "their own voices". [REV.10.4] And when the seven thunders spoke, they were about to write, and I heard a voice from heaven saying: "Seal what the seven thunders spoke, and do not write it down." [§] kai hote elalēsan hai hepta brontai, ēmellon graphein, kai ēkousa phōnēn ek tou ouranou legousan: sphragison ha elalēsan hai hepta brontai, kai mē auta grapseis. This verse describes a scene in Revelation where seven thunders speak, and a voice from heaven instructs someone not to write down what the thunders said, but to seal it instead. The words 'elaleesan' and 'brontai' are key here, indicating speaking and thunders, respectively. 'Sphragison' means to seal. [REV.10.5] And the angel, whom I saw standing on the sea and on the earth, lifted up his right hand into the heaven. [§] kai ho angelos, hon eidon hestota epi tes thalasses kai epi tes ges, hēren tēn cheira autou tēn dexian eis ton ouranon This verse describes an angel raising his right hand towards heaven. 'kai' means 'and'. 'ho angelos' means 'the angel'. 'hon eidon' means 'whom I saw'. 'hestota' means 'standing'. 'epi' means 'on'. 'tēs thalassēs' means 'the sea'. 'kai' means 'and'. 'epi tēs gēs' means 'on the earth'. 'hēren' means 'lifted up'. 'tēn cheira' means 'the hand'. 'autou' means 'his'. 'tēn dexian' means 'the right'. 'eis ton ouranon' means 'into the heaven'. [REV.10.6] And he swore by the living one for all ages of ages, who created the heaven and what is in it, and the earth and what is in it, and the sea and what is in it, that time will no longer be. [§] kai hōmosen en tō zōnti eis tous aiōnas tōn aiōnōn, hos ektisen ton ouranon kai ta en autō kai tēn gēn kai ta en autē kai tēn thalassan kai ta en autē, hoti chronos ouketi estai. This verse describes an oath sworn by the living one for all ages of ages, who created the heaven and all that is in it, the earth and all that is in it, and the sea and all that is in it, and states that time will no longer be. Note that the original verse is in Greek, not Hebrew. This translation focuses on literal equivalents for the words used, rather than traditional theological interpretations. [REV.10.7] But in the days of the sounding of the seventh messenger, when he is about to blow the trumpet, and the mystery of God has been completed, as He proclaimed His message to His own servants, the prophets. [§] all’ en tais hemerais tes phones tou heptomou angelou, hotan mellei salpizein, kai etelestho to mysterion tou theou, hos euangelisen tous heautou doulous tous prophētas. This verse discusses events occurring during the sounding of the seventh angel's trumpet. It states that a mystery of God will be completed when this trumpet sounds, and God will have proclaimed His message to His servants, the prophets. We are translating 'theos' as 'God', 'angelou' as 'messenger', and other words directly into their English equivalents. [REV.10.8] And the voice which I heard from the heaven speaking again with me, and saying: Go, take the scroll that is opened in the hand of the angel standing upon the sea and upon the land. [§] Kai hee phone hee en akousa ek tou ouranou palin lalousan meta emou kai legousan: upage labe to biblion to enoeigmenon en tee cheiri tou angelou tou hestotos epi tees thalasses kai epi tees gees. This verse comes from the Book of Revelation. It describes a voice heard from heaven instructing the speaker to take a scroll held by an angel standing on the sea and the land. The original is in Koine Greek, but for the purposes of this translation request, the task is to translate the names of God literally, presuming their equivalent in the original context would have been present, even if not explicitly stated. In this case, 'heaven' is the closest placeholder for God's realm, so we'll treat 'the heaven' as a reference to 'the Gods'. [REV.10.9] And I went to the angel, saying to him, “Give to me the little scroll.” And he says to me: “Take and eat it, and it will make your stomach bitter, but in your mouth it will be sweet as honey. [§] kai apeltha pros ton angelon legon autoi dounai moi to biblaridion. kai legei moi: labe kai katafage auto, kai pikeranei sou ten koilian, all' en to stomati sou estai glyky hos meli. This verse comes from the Book of Revelation. It describes the speaker approaching an angel and requesting a small scroll. The angel instructs the speaker to take and eat the scroll, predicting it will be bitter in the stomach but sweet as honey in the mouth. The names of God are not present in this verse. [REV.10.10] And they took the small scroll from the hand of the angel and they ate it, and it was in my mouth as sweet honey and when they ate it, my belly was stirred up. [§] Kai elabon to biblaridion ek tes cheiros tou angelou kai katephagon auto, kai en to stomati mou os meli glyky kai hote ephagon auto, epikranthē hē koilia mou. This verse comes from the Book of Revelation. It describes John receiving a small scroll from an angel and eating it. The scroll tastes sweet like honey, but afterwards causes stomach upset. The original text is in Koine Greek. "Kai" means "and". "Elabon" means "they took". "Biblaridion" is a diminutive of "biblion", meaning "small book" or "scroll". "Ek" means "from". "Tes cheiros" means "the hand". "Tou angelou" means "of the angel". "Katephagon" means "they ate". "Auto" means "it". "En" means "in". "To stomati" means "the mouth". "Os" means "as". "Meli" means "honey". "Glyky" means "sweet". "Hote" means "when". "Ephagon" means "they ate". "Epikranthē" means "was stirred up" or "became bitter". "Hē koilia" means "the belly". [REV.10.11] And they say to me, "It is necessary for you to prophesy again over peoples and nations and languages and many kings." [§] kai legousin moi, dei se palin propheteusai epi laois kai ethnesin kai glossais kai basileusin pollois. This verse originates from the Book of Revelation in the New Testament. It describes a multitude before the throne saying to John that he must prophesy again over peoples, nations, languages, and many kings. The original verse is in Koine Greek. The word 'dei' means 'it is necessary'. 'palin' means 'again'. 'propheteusai' means 'to prophesy'. 'epi' means 'over'. 'laois' means 'peoples'. 'ethnesin' means 'nations'. 'glossais' means 'languages'. 'basileusin' means 'kings', and 'pollois' means 'many'.

REV.11

[REV.11.1] And a reed was given to me, similar to a staff, saying: "Rise and measure the temple of God and the altar and those who worship within it." [§] kai edothe moi kalamos homoios rhabdoi, legon: egeire kai metrēson ton naon tou theou kai to thusiastērion kai tous proskynountas en autō. This verse comes from the Book of Revelation in the New Testament. It describes the handing of a reed-like measuring rod to the speaker, accompanied by an instruction to measure the temple of God, the altar, and those who worship within it. The original language is Koine Greek. We are focusing on translating the names of God literally, in this case, "theos". [REV.11.2] And the court which is outside the temple, cast it out outside, and do not measure it, because it was given to the nations, and the holy city they will trample for forty-two months. [§] kai ten aulen ten exotheten tou naou ekbale exotheten kai me auten metreseis, hoti edothe tois ethnesin, kai ten polin ten hagian patēsousin mēnas teessarakonta kai duo. This verse describes the exclusion of the outer court of the temple and its assignment to the nations. It states that the holy city will be trampled underfoot for a specified period. This passage comes from the Book of Revelation and uses symbolic language. [REV.11.3] And I will give to the two my testimonies, and they will prophesy for one thousand two hundred sixty days, clothed in sackcloth. [§] Kai doso tois dusi martusias mou kai propheteusousin hemeras chilias diakosias hexekonta periveblemenoi sakkous. This verse comes from the Book of Revelation in the New Testament. It describes two witnesses who will prophesy for a specific period of time while dressed in sackcloth. "Kai" means 'and'. "Doso" means 'I will give'. "Tois dusi" means 'to the two'. "Martusias mou" means 'my testimonies'. "Kai" means 'and'. "Propheteusousin" means 'they will prophesy'. "Hemeras chilias diakosias hexekonta" means 'one thousand two hundred sixty days'. "Periveblemenoi" means 'clothed'. "Sakkous" means 'sackcloth'. [REV.11.4] These are the two olive trees and the two lampstands that stand before my Lord of the earth. [§] hoo-toy eis-in hai doo el-ai kai hai doo lu-khni-ai hai en-op-ion too koo-ree-os tees gees hes-to-tes. This verse references two olive trees and two lampstands that stand before the Lord of the earth. 'Elai' is plural for olive tree. 'Lukhni-ai' is plural for lampstands. 'Koo-ree-os' is 'my Lord', and 'tees gees' means 'of the earth'. 'Hes-to-tes' indicates a standing position. [REV.11.5] And if anyone wishes to wrong them, fire proceeds out of their mouths and devours their enemies. And if anyone desires to wrong them, thus it is necessary that he be killed. [§] kai ei tis autous thelei adikesai pyr ekporeuetai ek tou stomatos autōn kai katesthiei tous echthrous autōn, kai ei tis thelēsē autous adikesai, houtōs dei auton apoktanthēnai. This verse describes a divine retribution, where those who wrong or harm 'them' will be consumed by fire emanating from their mouths, and any who attempt to wrong them will meet with death. 'Them' refers to divine beings, in this context. The verse utilizes conditional statements to describe the consequences of injustice towards these beings. The verse is from Revelation 11:5. [REV.11.6] These have the authority to close the sky, so that no rain falls during the days of their prophecy, and they have authority over the waters to turn them into blood and to strike the earth with every plague as often as they wish. [§] hoo-toy eh-khou-sin teen ex-oo-see-an klees-ai ton oo-ra-non, hee-na mee hue-tos breh-khay tas heh-meras tees pro-fee-tay-as au-ton, kai ex-oo-see-an eh-khou-sin ep-ee ton hu-da-ton stre-fei-n au-ta eis hai-ma kai pa-tak-sai teen geh-n en pa-say pleh-gay ho-sa-kis e-an the-lay-so-sin. This verse describes the power granted to two witnesses. The verse states they possess the authority to shut the sky, preventing rain during the days of their prophecy. They also have power over the waters, able to turn them to blood, and to strike the earth with plagues whenever they desire. [REV.11.7] And when they finish their testimony, the beast rising from the abyss will wage war with them and will overcome them and will kill them. [§] Kai hotan telesosin ten marturian autōn, to thērion to anabaibon ek tēs abyssou poiesei met’ autōn polemon kai nikēsei autous kai apoktanei autous. This verse describes a conflict following the completion of testimony. A beast rising from the abyss will wage war against those who gave the testimony, and will overcome and kill them. 'Kai' means 'and'. 'Hotan' means 'when'. 'Telesosin' means 'they complete'. 'Ten marturian autōn' means 'their testimony'. 'To thērion' means 'the beast'. 'To anabaibon' means 'the one rising'. 'Ek tēs abyssou' means 'from the abyss'. 'Poiesei' means 'will make/wage'. 'Met’ autōn' means 'with them'. 'Polemon' means 'war'. 'Nikēsei' means 'will overcome'. 'Apoktanei' means 'will kill'. [REV.11.8] And the corpses of them are upon the broad place of the great city, which is called spiritually Sodom and Egypt, where also their Lord was crucified. [§] kai to ptoma autōn epi tēs plateias tēs poleōs tēs megalēs, hētis kaleitai pneumatikōs Sodoma kai Aigyptos, hopou kai ho kyrios autōn estaurōthē. This verse describes a location where corpses are found. It refers to this location allegorically as ‘Sodom’ and ‘Egypt’, and states that ‘their Lord’ was crucified there. The verse uses symbolic language to connect physical location with spiritual meaning. [REV.11.9] And they look upon the corpses of them from the peoples and the tribes and the languages and the nations for three days and a half, and they do not allow the corpses of them to be placed into remembrance. [§] kai blepousin ek ton laon kai phylon kai glossōn kai ethnōn to ptōma autōn hēmeras treis kai hēmisy kai ta ptōmata autōn ouk aphiousin tethēnai eis mnēma. This verse describes people from all nations looking upon the corpses of those killed, for three and a half days, and not allowing their bodies to be buried. 'Laoi' is plural for nations/peoples. 'Phylon' is plural for tribes. 'Glossōn' is plural for languages. 'Ethnōn' is plural for nations. 'Ptōma' is corpse/fallen body. 'Hēmisy' is half. 'Aphiousin' is 'they allow'. 'Tethēnai' is 'to put/lay'. 'Eis mnēma' is 'into memorial/remembrance'. [REV.11.10] And those who dwell on the earth rejoice over them and are delighted, and they will send gifts to one another, because these two prophets tormented those dwelling on the earth. [§] kai hoi katoikountes epi tes ges hairousin ep’ autois kai euphrainontai kai dora pepsousin allēlois, hoti houtoi hoi duo prophētai ebasanisān tous katoikountes epi tēs ges. This verse describes the reaction of people on earth to two prophets. The people rejoice and send gifts to one another because these two prophets afflicted those dwelling on the earth. It is a complex sentence structure, but directly translates to a specific series of actions and a stated cause for celebration. [REV.11.11] And after three days and a half, the spirit of life from the God entered into them, and they stood upon their feet, and great fear fell upon those watching them. [§] Kai meta tas treis hemeras kai hemisy pneuma zois ek tou theou eiselthen en autois, kai estesan epi tous podas autoun, kai phobos megas epepesen epi tous theorountas autous. This verse describes a spiritual event following a period of three and a half days, where the spirit of life from God entered into them, causing them to stand on their feet, and great fear fell upon those who were watching them. The original text is in Koine Greek. 'Kai' means 'and', 'meta' means 'after', 'tas' is the definite article 'the', 'treis' means 'three', 'hemeras' means 'days', 'hemisy' means 'half', 'pneuma' means 'spirit', 'zois' means 'of life', 'ek' means 'from', 'tou' is the definite article 'the', 'theou' means 'of God', 'eiselthen' means 'entered', 'en' means 'in', 'autois' means 'them', 'estesan' means 'they stood', 'epi' means 'upon', 'tous' is the definite article 'the', 'podas' means 'feet', 'autoun' means 'their', 'phobos' means 'fear', 'megas' means 'great', 'epepesen' means 'fell', 'theorountas' means 'watching', 'autous' means 'them'. [REV.11.12] And they heard a great voice from the sky saying to them: "Ascend here." And they ascended into the sky in the cloud, and their enemies observed them. [§] kai akousan phonees megales ek tou ouranou legousas autois: anabate hode. kai anebesan eis ton ouranon en tei nephelei, kai etheoresan autous hoi echthroi auton. This verse describes a voice from the sky commanding someone to ascend, and their subsequent ascent in a cloud, observed by their enemies. The Greek words themselves are fairly straightforward. We are focusing on translating the implied names of God within this context, as is standard practice when translating scripture. The phrase "ek tou ouranou" (from the sky) is significant and indicates a divine origin, and will be noted in the translation. [REV.11.13] And in that hour there became a great earthquake, and a tenth of the city fell, and seven thousand names of people perished in the earthquake, and the others became fearful and gave glory to the God of heaven. [§] kai en ekeinei tee horae egeneto seismos megas kai to dekaton tees poleos epesen kai apektantheesan en to seismoi onomata anthropoon chiliades hepta kai hoi loipoi emfoboi egenonto kai edokan doxan to theeo tou ouranou. This verse describes a great earthquake and its aftermath. It states that a tenth of the city collapsed, and seven thousand people died in the earthquake. The remaining population became fearful and gave glory to the God of heaven. The verse originates from the Book of Revelation in the New Testament. [REV.11.14] Woe, the second woe has come. Behold, the third woe is coming swiftly. [§] Hoy vah-ee hah doo-teh-rah ah-peel-then, ee-doo hoy vah-ee hah tree-tee er-khom-ai takh-hoo. This verse uses the interjection 'oy' or 'woe', repeated twice and then a third time is coming quickly. The phrasing implies a series of calamities or judgments. The words are very similar and repetitive in structure. [REV.11.15] And the seventh angel sounded, and great voices came into being in heaven, saying: The kingdom of the world has become the kingdom of our Lord and of His anointed one, and He will reign for the ages of the ages. [§] Kai ho heptos angelos esalpisen, kai egenonto phonai megalai en to ourano legontes: egeneto he basileia tou kosmou tou kuriou hemon kai tou christou autou, kai basileusei eis tous aionas ton aiōnon. This verse describes the seventh angel sounding his trumpet, resulting in great voices in heaven proclaiming that the kingdom of the world has become the kingdom of our Lord and His Christ, and He will reign forever and ever. Breaking down the relevant theological terms: 'kurios' means 'Lord', and 'christos' means 'the anointed one'. This verse is a proclamation of divine sovereignty. [REV.11.16] And the twenty-four elders, the ones sitting before God on their thrones, fell on their faces and worshipped God. [§] kai hoi eikosi tessares presbuteroi [hoi] enopion tou theou kathemenoi epi tous thronous autōn epesan epi ta prosopa autōn kai prosekyneesan tō theō This verse describes twenty-four elders falling on their faces and worshipping God. "kai" means "and". "hoi" means "the". "eikosi tessares" means "twenty-four". "presbuteroi" means "elders". "enopion" means "before". "tou theou" means "of God". "kathemenoi" means "sitting". "epi" means "on". "tous thronous autōn" means "their thrones". "epesan" means "they fell". "epi ta prosopa autōn" means "on their faces". "prosekyneesan" means "they worshipped". "tō theō" means "to God". [REV.11.17] Saying, "We give thanks to You, my Lord, the God, the Almighty, the Being and the Was, because You took Your great power and You reigned." [§] legontes euharistoumen soi kurie ho theos ho pantokrator ho on kai ho en hoti eilephas ten dynamin sou ten megalen kai ebasileusas. This verse is from the Book of Revelation. It is spoken by creatures before the throne of God. The verse expresses thanksgiving to God for receiving His power and reigning. 'Legontes' means 'saying'. 'Eucharistoumen' means 'we give thanks'. 'Kurie' is a vocative form of 'Kyrios' meaning 'Lord'. 'Ho Theos' means 'the God'. 'Ho Pantokrator' means 'the Almighty'. 'Ho on' means 'the Being'. 'Ho en' means 'the Was'. 'Eilephas' means 'You took'. 'Dynamin' means 'power'. 'Megalen' means 'great'. 'Ebasileusas' means 'You reigned'. [REV.11.18] And the nations became angry, and the anger of God came, and the time for the dead to be judged arrived, and to give the reward to your servants, the prophets, and to the holy ones and to those fearing the name of God, the small and the great, and to corrupt those corrupting the Earth. [§] kai ta ethne orgisthesan, kai elthen he orge sou kai ho kairos ton nekron krith enai kai dounai ton misthon tois doulois sou tois proph etais kai tois hagiois kai tois phoboumenois to onoma sou, tous mikrous kai tous megalous, kai diaphth eir ai tous diaphth eir ontas ten gen. This verse originates from the Book of Revelation (Revelation 6:17). It describes a moment of divine judgment. The nations are angered, and God’s wrath has come. It is the time for the dead to be judged and for rewards to be given to God’s servants, the prophets and the holy ones who fear God’s name, both small and great. This will result in the destruction of those who destroy the Earth. [REV.11.19] And the temple of God which is in heaven was opened, and the ark of the covenant of him appeared in the temple of him, and there became lightnings and voices and thunders and an earthquake and great hail. [§] Kai enoighe ho naos tou theou ho en to ourano kai ophthe he kibotos tes diathekes autou en to naoi autou, kai egenonto astrapai kai phonai kai brontai kai seismos kai chalaza megalé. This verse describes the opening of the temple of God in heaven and the appearance of the ark of the covenant within that temple, accompanied by dramatic natural phenomena. 'Kai' means 'and'. 'Enoighe' means 'was opened'. 'Ho naos tou theou' is 'the temple of God'. 'Ho en to ourano' means 'the one in heaven'. 'Kai ophthe' means 'and appeared'. 'He kibotos tes diathekes autou' is 'the ark of the covenant of him'. 'En to naoi autou' means 'in the temple of him'. 'Kai egenonto' means 'and became/happened'. 'Astrapai' means 'lightnings'. 'Phonai' means 'voices'. 'Brontai' means 'thunders'. 'Seismos' means 'earthquake'. 'Chalaza' means 'hail'. 'Megalé' means 'great'.

REV.12

[REV.12.1] And a great sign appeared in the sky: a woman clothed with the sun, and the moon was under her feet, and upon her head was a crown of twelve stars. [§] kai semeion mega ophthē en tō ouranō, gynē peribeblēmenē ton hēlion, kai hē selēnē hypokatō tōn podōn autēs kai epi tēs kephalēs autēs stephanos asterōn dōdeka This verse describes a great sign appearing in the sky: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. The original text uses common descriptive language and imagery. There are no names of God present. [REV.12.2] And having in belly, and she cries out being in pain and being tormented to give birth. [§] kai en gastri echousa, kai krazei odinousa kai basanizomena tekein This verse describes a woman in labor. "kai" means 'and'. "en gastri" means 'in belly'. "echousa" means 'having'. "krazei" means 'she cries out'. "odinousa" means 'being in pain'. "basanizomena" means 'being tormented'. "tekein" means 'to give birth'. The overall sense is that a woman is experiencing the pains and difficulties of childbirth. [REV.12.3] And another sign appeared in the sky. And behold, a great red dragon possessing seven heads and ten horns, and on its heads were seven crowns. [§] kai ophthē allo sēmeion en tō ouranō, kai idou drakōn megalos pyrros echōn kephalas heptà kai kerata deka kai epi tas kephalas autou heptà diadēmata This verse describes a sign appearing in the sky, specifically a great red dragon with seven heads and ten horns, and on its heads are seven crowns. [REV.12.4] And the tail of it sweeps a third of the stars of the sky, and it cast them onto the Earth. And the dragon stands before the woman about to give birth, so that whenever she gives birth to her child, it may devour it. [§] kai hee oura autoou syrei to triton ton asteron tou ouranou kai ebalen autous eis teen geen. Kai ho drakon hestekeen enopion tees gynaikos tees mellousēs tekein, hina hotan tekē to teknon autēs kata phagē. This verse describes a dragon standing before a woman about to give birth, intending to devour her child. The opening phrase describes the dragon’s tail sweeping a third of the stars from the sky and casting them down to Earth. This is a direct translation from the original Koine Greek. The word 'ourā' means 'tail', 'drakon' means 'dragon', 'gynaikos' means 'woman', 'tekein' means 'to give birth', and 'kataphagē' means 'to devour'. [REV.12.5] And she gave birth to a son, male, who will shepherd all the nations with an iron rod. And the child of her was snatched away to God and to the throne of him. [§] kai eteken hyion arsen, hos mellei poimainein panta ta ethne en rabdo siderea. kai herpasthē to teknon autēs pros ton theon kai pros ton thronon autou. This verse describes the birth of a male child who is destined to rule the nations with an iron rod and then being taken to God and his throne. The original language is Koine Greek, and the terms 'God' and 'throne' are straightforward. We are translating directly from the Greek. [REV.12.6] And the woman fled into the wilderness, where God has a place prepared for her, so that there she might be nourished for one thousand two hundred and sixty days. [§] kai hee gyne efygen eis teen eremon, hopou echei ekei topos hetoimasmenos apo tou theou, hina ekei trephosin auten hemeras khilias diakosias hexekonta. This verse describes a woman fleeing into the wilderness, where God has a place prepared for her to be nourished for 1260 days. The original text is in Greek, but we are translating based on the underlying concepts and assuming 'theos' refers to a singular deity, 'God'. [REV.12.7] And war occurred in the heaven, Michael and his angels to fight with the dragon. And the dragon fought and his angels. [§] kai egeneto polemos en to ourano, ho Michael kai hoi angeloi autou tou polemesai meta tou drakontos. kai ho drakon epolemesen kai hoi angeloi autou This verse describes a war in heaven, with Michael and his angels fighting against the dragon and its angels. The original text is in Koine Greek. We are asked to translate this verse, keeping in mind the principles of literal translation of divine names. There are no divine names in this text to be translated literally, so we will translate it normally. [REV.12.8] And they were not able, nor was a place found for them still in the heaven. [§] kai ouk ischusen oude topos heurethe autōn eti en tō ouranō This verse comes from a Septuagint (Greek translation of the Old Testament) passage describing the destruction of a flood. 'kai' means 'and', 'ouk ischusen' means 'was not able', 'oude' means 'not even', 'topos' means 'place', 'heurethe' means 'was found', 'autōn' means 'of them', 'eti' means 'still' or 'any longer', 'en' means 'in', and 'tō ouranō' means 'the heaven'. Essentially, it states that no place was found for them any longer in the heavens. [REV.12.9] And the dragon, the great one, the serpent, the ancient one, who is called the Devil and the Satan, who deceives the whole inhabited earth, was thrown to the earth, and his angels with him were thrown down. [§] kai eblethe ho drakon ho megas, ho ophis ho archaios, ho kaloumenos Diabolos kai ho Satanas, ho planon ten oikoumene holen, eblethe eis ten gen, kai hoi angeloi autou met’ autou eblethethan. This verse describes the casting down of a great dragon, an ancient serpent, called the Devil and Satan, who deceives the whole world. It states that he was thrown to the earth, and his angels were thrown down with him. The original text is in Koine Greek. [REV.12.10] And I heard a great voice in the heaven saying: Now has come the salvation and the power and the kingdom of the God of us, and the authority of the Christ of himself, because was thrown down the accuser of the brothers of us, the accusing them before the God of us days and nights. [§] kai akousa phone megale en to ourano legousan arti egeneto he soteria kai he dynamis kai he basileia tou theou hemon kai he exousia tou christou autou, hoti eblethe ho kateigor ton adelphon hemon, ho katēgorōn autous enopion tou theou hemon hemeras kai nyktos. This verse originates from the Book of Revelation (12:10) in the New Testament. It describes a proclamation in heaven following a spiritual conflict. It states that salvation, power, and the kingdom of God, along with the authority of Christ, have arrived because the accuser of our brothers has been cast down. The accuser constantly accuses them before God day and night. [REV.12.11] And they conquered him through the blood of the lamb, and through the word of their testimony, and they did not love their soul until death. [§] kai autoi enikesan auton dia to haima tou arniou kai dia ton logon tes marturias autōn kai ouk agapēsān tēn psychēn autōn achri thanatou. This verse comes from the Book of Revelation 12:11. It describes how “they” overcame “him” (often understood to be Satan) through the blood of the Lamb and the word of their testimony, and did not love their lives even to death. The original text is in Koine Greek. The verse uses standard Greek grammatical structures. [REV.12.12] Therefore, rejoice, you heavens and those dwelling in them. Woe to the earth and the sea, because the slanderer has come down to you, possessing great wrath, knowing that he has a little time. [§] dee-ah too-toh eu-frain-es-the, hoi ou-ra-noi kai hoi en au-tois ske-noo-on-tes. ou-ai ten gen kai ten tha-lass-an, ho-ti ka-te-beh ho di-a-bo-los pros hu-mas ech-on thu-mon me-gan, ei-dos ho-ti o-li-gon kai-ron ech-ei. This verse speaks of rejoicing in the heavens and woe to the earth and sea because the devil has descended to them with great wrath, knowing he has a short time. The original verse is from the Book of Revelation, chapter 12, verse 12. The key names relevant to translation here are 'the Devil' which is a transliteration of 'diabolos', meaning 'slanderer'. [REV.12.13] And when the dragon saw that it had been thrown to the earth, it pursued the woman who gave birth to the male child. [§] Kai hote eiden ho drakon hoti eblethe eis ten gen, edioxen ten gunaika he tis eteken ton arsena. This verse describes a dragon seeing that it was thrown down to the earth and pursuing the woman who gave birth to a male child. The names used here are not names of God, but rather descriptions of beings within the narrative. Therefore, no translation of divine names is necessary. The verse appears to come from Revelation 12:13. [REV.12.14] And the two wings of the great eagle were given to the woman, so that she might fly into the wilderness to her place, where she will be nourished there for a time, times, and half a time, from the face of the serpent. [§] kai edothesan te gynaiki hai duo pteruges tou aetou tou megalou, hina petatai eis ten eremon eis ton topon autes, hopou trephetai ekei kairon kai kairous kai hemisy kairou apo prosopou tou opheos. This verse describes a woman being given the two wings of a great eagle to fly to a place where she will be nourished for a time, times, and half a time, away from the face of the serpent. The original text is Greek, but its roots are in the Hebrew tradition. [REV.12.15] And the serpent cast water from his mouth behind the woman, as a river, so that he would make her river-bearing. [§] kai evalen ho ophis ek tou stomatos autou opisō tēs gynaikos hydōr hōs potamon, hina autēn potamophoroton poiēsē. This verse describes the serpent speaking to the woman. 'Kai' means 'and'. 'Evalen' means 'he cast' or 'he put'. 'Ophis' means 'serpent'. 'Ek tou stomatos autou' means 'from the mouth of him'. 'Opisō tēs gynaikos' means 'behind the woman'. 'Hydōr' means 'water'. 'Hōs potamon' means 'as a river'. 'Hina autēn potamophoroton poiēsē' means 'so that he would make her river-bearing'. [REV.12.16] And the earth helped the woman, and the earth opened its mouth and swallowed the river which the dragon cast out from its mouth. [§] kai evoethesen he ge tee gune kai enoixen he ge to stoma autes kai katepien ton potamon hon ebalen ho drakon ek tou stomatos autou This verse describes the earth assisting a woman, opening its mouth, and swallowing a river that a dragon expelled from its own mouth. This verse is from the Book of Revelation, chapter 12, verse 15. [REV.12.17] And the dragon became angry with the woman, and he departed to make war with the rest of her seed, those who keep the commands of God and have the testimony of Jesus. [§] kai orgisthe ho drakon epi te gyne kai apelthen poiesai polemon meta ton loipon tou spermatos autes ton terounton tas entolas tou theou kai echonton ten martyrian Iesou. This verse describes the dragon becoming enraged with the woman and departing to wage war against the remainder of her offspring, those who observe the commands of God and possess the testimony of Jesus. [REV.12.18] And he stood upon the sand of the sea. [§] Kai estathe epi ten ammon tes thalasses This is a Greek phrase. "Kai" means "and". "Estathe" is a form of the verb "histemi" meaning "to stand". "Epi" means "on". "Ten" is the definite article "the" in the accusative feminine singular. "Ammon" means "sand". "Tes" is the genitive feminine singular definite article "of the". "Thalasses" means "sea". Thus, the phrase describes someone standing upon the sand of the sea.

REV.13

[REV.13.1] And I saw a beast coming up out of the sea, possessing ten horns and seven heads, and on its horns ten crowns, and on the heads of the beast were names of blasphemy. [§] Kai eidon ek tees thalassees therion anabainon, echon kerata deka kai kephalas hepta kai epi ton keraton autou deka diadēmata kai epi tas kephalas autou onomata blasphēmias. This verse describes a beast rising from the sea. The words describe physical attributes (ten horns, seven heads, ten crowns) and a characteristic (names of blasphemy). The verse is written in Koine Greek, and the names of God are not present. [REV.13.2] And the beast which I saw was like a leopard, and its feet were like a bear's, and its mouth was like a lion’s mouth. And the dragon gave to it its power, and its throne, and great authority. [§] kai to therion ho eidon en homoion pardalei kai hoi podes autou hos arkou kai to stoma autou hos stoma leontos. kai edoken autoi ho drakon ten dynamin autou kai ton thronon autou kai exousian megalen. This verse describes a beast seen in a vision. It is similar to a leopard, with feet like a bear, and a mouth like a lion. The dragon gives this beast its power, its throne, and great authority. [REV.13.3] And one of its heads appeared as if it had been fatally wounded, but the wound of its death was healed. And the whole earth was amazed following after the beast. [§] kai mian ek ton kephalon autou hos esphagmenen eis thanaton, kai he plage tou thanatou autou etherapheuthe. Kai ethaumasthe hole he ge opiso tou theriu This verse comes from the Book of Revelation. It describes a scene where one of the heads of the beast appeared to have been mortally wounded, but the wound was healed. As a result, the whole earth was amazed and followed after the beast. Because this verse is from the New Testament, we will be using names for God that are consistent with that practice. Since the verse does not explicitly mention a divine name, we do not need to translate one. The verse is a statement about a beast, not a direct address to or about God. [REV.13.4] And they worshipped the dragon, because it gave the authority to the beast, and they worshipped the beast, saying: "Who is like the beast, and who is able to war with it?" [§] kai prosekyunesan to drakonti, hoti edoken ten exousian to therio, kai prosekyunesan to therio legontes: tis homoios to therio kai tis dynatai polemesai meta autou? This verse describes people worshipping the dragon because it gave authority to the beast, and then worshipping the beast itself, questioning who is like the beast or who can fight against it. The words represent power dynamics and reverence towards formidable entities. We will translate the terms literally, focusing on conveying the meaning of each word as directly as possible. [REV.13.5] And a mouth was given to it, speaking great things and blasphemies, and to it was given authority to do [for] forty-two months. [§] Kai edothe auto stoma lalooon megaala kai blasphemeias kai edothe auto exousia poiesai meenas tessarakonta [kai] duo. This verse originates from the Book of Revelation in the New Testament. It describes the giving of a mouth speaking great things and blasphemies, and authority to act for a specific period of time. The verse uses words related to giving ('edothe'), speaking ('lalooon'), authority ('exousia'), and a period of time ('meenas' meaning months). [REV.13.6] And he opened his mouth to blasphemies against the Gods, to blaspheme the name of the Gods and the dwelling place of the Gods, those who dwell in heaven. [§] kai anoixsen to stoma autou eis blasphēmias pros ton theon blasphēmesai to onoma autou kai tēn skēnēn autou, tous en tō ouranō skēnountas. This verse describes someone opening their mouth to utter blasphemies against God, specifically blaspheming God's name and dwelling place, those who dwell in heaven. The verse originates from the Book of Revelation. [REV.13.7] And it was given to him to make war with the holy ones and to conquer them, and authority was given to him over every tribe and people and language and nation. [§] kai edothe auto poiesai polemon meta ton hagiōn kai nikēsai autous, kai edothe auto exousia epi pasan phylēn kai laon kai glōssan kai ethnos. This verse describes a power being given to someone to wage war against the holy ones and conquer them, along with authority over every tribe, people, language and nation. The original text is from the Book of Revelation in the New Testament. The words here are Greek, but the request specifically asks for a translation avoiding Greek. [REV.13.8] And all who dwell upon the Earth will worship him, whose name has not been written in the book of the life of the Lamb who was slain from the foundation of the world. [§] kai proskunesousin auton pantes hoi katoikountes epi tes ges, hou ou gegraptai to onoma autou en to biblio tes zoes tou arniou tou esphagmenou apo kataboles kosmou. This verse comes from the Book of Revelation. It describes all inhabitants of the Earth worshipping a particular being, whose name is not written in the Book of Life belonging to the Lamb who was slain from the foundation of the world. 'Auton' refers to 'him,' indicating the one being worshipped. 'Kataboles kosmou' is a phrase describing the very beginning of creation. [REV.13.9] If anyone possesses ears, let that person listen. [§] If anyone has ears, let them listen. This verse is a call to attention and understanding. It does not contain any names of God, so a literal translation focused on names is not applicable. The verse's meaning centers on the importance of hearing and comprehending a message. Therefore, the translation will focus on rendering the Greek into proper English. [REV.13.10] If anyone goes to captivity, to captivity they go. If anyone is to be killed by the sword, by the sword they are to be killed. This is the endurance and the faithfulness of the holy ones. [§] ei tis eis aichmalosia, eis aichmalosia hypagei; ei tis en machaira apoktanthēnai auton en machaira apoktanthēnai. Hode estin hē hypomonē kai hē pistis tōn hagiōn. This verse describes a situation of captivity and death by the sword, and states that endurance and faithfulness are required of the holy ones in such circumstances. The repeated phrases emphasize the certainty of these events. 'Aichmalosia' refers to captivity, while 'machaira' means sword. 'Hagion' refers to those who are holy, or set apart. [REV.13.11] And I saw another beast coming up out of the earth, and it had two horns like a lamb and spoke like a dragon. [§] kai eidon allo therion anabainon ek tes ges, kai eichen kerata duo homoia arnioi kai elalei hos drakon. This verse describes a vision of another beast ascending from the earth. It has two horns like a lamb and speaks like a dragon. The words are Greek, not related to the names of God, so there is nothing to translate in the manner requested. However, since you asked me to act as a Bible translator, I will translate the verse into proper English. [REV.13.12] And it makes the whole authority of the first beast, all things, before it, and it makes the earth and those dwelling in it, that they should worship the first beast, whose wound of death was healed. [§] kai ten exousian tou protou therion pasan poiei enopion autou, kai poiei ten gen kai tous en aute katoikountas hina proskunesousin to therion to proton, hou etherapheuthe he plage tou thanatou autou. This verse describes a second beast causing the earth and its inhabitants to worship the first beast, whose deadly wound was healed. The verse utilizes several key words which we need to translate literally. "Exousia" means "authority" or "power". "Therion" means "beast". "Gen" means "earth". "Katoikountas" means "dwelling" or "inhabiting". "Hina" means "that" or "in order that". "Proskunesousin" means "to worship". "Plage" means "wound". "Thanatou" means "of death". [REV.13.13] And the Gods make great signs, so that the Gods make fire descend from the sky to the earth before people. [§] kai poiei semeia megala, hina kai pur poiei ek tou ouranou katabainein eis ten gen enopion ton anthropon This verse describes the performance of great signs, specifically the making of fire descending from the sky to the earth before people. 'Kai' means 'and'. 'Poiei' means 'makes/does'. 'Semeia' means 'signs'. 'Megala' means 'great'. 'Hina' means 'that/so that'. 'Pur' means 'fire'. 'Ek tou ouranou' means 'from the sky'. 'Katabainein' means 'to descend'. 'Eis ten gen' means 'to the earth'. 'Enopion ton anthropon' means 'before the people'. [REV.13.14] And it deceives those dwelling on the earth through the signs which were given to it to do before the beast, saying to those dwelling on the earth to make an image to the beast, which has the wound of a sword and lived. [§] kai plana toos katoikountas epi tees gees dia ta semeia ha edothe autoo poiesai enopion tou theerioo, legon tois katoikousin epi tees gees poiesai eikona to theeerioo, hos echei teen plageen tees machairas kai ezesen. This verse describes a deceptive power that leads inhabitants of the earth astray through signs given to it to perform before the beast. It instructs those living on earth to make an image of the beast, which has a wound from a sword but lived. The verse originates from the Book of Revelation, a highly symbolic text. [REV.13.15] And it was given to him to give a spirit to the image of the beast, so that the image of the beast might also speak and cause those who do not worship the image of the beast to be killed. [§] Kai edothe autoi dounai pneuma te ikonii tou therion, hina kai lalese he ikoni tou therion kai poiese [hina] hosoi ean me proskunesosin te ikonii tou therion apoktantheosin. This verse describes the giving of a spirit to the image of the beast, enabling it to speak and to cause death to those who do not worship it. "Kai" means and. "Edothe" means was given. "Autoi" means to him. "Dounai" means to give. "Pneuma" means spirit. "Te ikonii" means to the image. "Tou therion" means of the beast. "Hina" means that/so that. "Lalese" means to speak. "Hosoi" means whoever. "Ean" means if. "Me proskunesosin" means do not worship. "Apoktantheosin" means are killed. [REV.13.16] And it compels all, both the insignificant and the important, both the wealthy and the impoverished, both the free and the enslaved, so that it may give to them a mark upon the hand of them, the right one, or upon the forehead of them. [§] kai poiei pantas, tous mikrous kai tous megalous, kai tous plousious kai tous ptochous, kai tous eleutherous kai tous doulous, hina dosin autois charagma epi tes cheiros autōn tes dexias ē epi to metōpon autōn This verse describes a situation where all people, regardless of status, are compelled to receive a mark. "poiei" means "makes" or "compels". "pantas" means "all". "mikrous" and "megalous" mean "small" and "great", respectively, referring to social status. "plousious" and "ptochous" mean "rich" and "poor". "eleutherous" and "doulous" mean "free" and "slaves". "charagma" means "a mark" or "engraving". The verse specifies that the mark is placed either on the right hand or on the forehead. [REV.13.17] And that no one is able to buy or to sell unless the one having the mark, the name of the beast, or the number of its name. [§] kai hina me tis dunatai agorasai e pōlēsai ei mē ho echōn to charagma to onoma tou thēriou ē ton arithmon tou onomatos autou This verse discusses a mark or number associated with the beast, preventing anyone without it from buying or selling. 'Kai' means 'and'. 'Hina' means 'that'. 'Me' means 'not'. 'Tis' means 'anyone'. 'Dunatai' means 'is able'. 'Agorasai' means 'to buy'. 'Pōlēsai' means 'to sell'. 'Ei mē' means 'unless'. 'Ho echōn' means 'the one having'. 'To charagma' means 'the mark'. 'To onoma tou thēriou' means 'the name of the beast'. 'Ē' means 'or'. 'Ton arithmon tou onomatos autou' means 'the number of its name'. [REV.13.18] Here is wisdom. The one having understanding should calculate the number of the beast, for it is the number of a man, and the number of it is six hundred sixty-six. [§] Hode he sophia estin. Ho echon noun psephisato ton arithmon tou therion, arithmos gar anthropou estin, kai ho arithmos autou hexakosioi hexekonta hex. This verse discusses wisdom and calculating the number of the beast. "Hode" signifies 'here' or 'this is.' "Sophia" means 'wisdom.' "Echon" means 'having.' "Noun" is 'mind' or 'understanding.' "Psephisato" means 'calculates.' "Therion" signifies 'beast.' "Arithmos" means 'number.' "Anthropou" means 'of a man.' "Hexakosioi" means 'six hundred.' "Hexekonta" means 'sixty.' "Hex" means 'six.'

REV.14

[REV.14.1] And I saw, and behold, the lamb was standing upon the mountain Zion, and with him one hundred forty-four thousand possessing the name of him and the name of the Father of him written upon the foreheads of them. [§] Kai eidon, kai idou to arnion hestos epi to oros Sion kai met’ autou hekaton tessarakonta tessares khiliades echousai to onoma autou kai to onoma tou patros autou gegrammenon epi ton metopon auton. This verse describes a vision of the Lamb (often understood as Jesus Christ) standing on Mount Zion, accompanied by 144,000 people who have the name of the Lamb and the name of his Father written on their foreheads. The verse is from Revelation 14:1. The words 'kai', 'to', 'epi', 'autou', 'met', 'ton', and 'gegrammenon' are all articles or prepositions and are translated according to their function in the sentence. [REV.14.2] And I heard a voice from the heaven, as a voice of many waters and as a voice of great thunder, and the voice which I heard was as of harpists playing on their harps. [§] kai akousa phone ek tou ouranou hos phone hudaton pollon kai hos phone brontes megales, kai he phone hen akousa hos kitharodonton kitharizonton en tais kitharais autoun. This verse describes a voice heard from heaven, compared to the sound of many waters and great thunder, and like the sound of harpists playing on their harps. The original is from the Book of Revelation. It is a poetic description of a powerful, majestic sound. [REV.14.3] And they sing a new song before the throne and before the four living creatures and the elders, and no one was able to learn the song except the one hundred forty-four thousand, those who were bought from the earth. [§] kai aidoosin [hos] oidoon kaineen enopion tou thronou kai enopion ton tessaron zoion kai ton presbuteron, kai oudeis edunato mathein ten oidoon ei mee hai hekatonta tessarakonta tessares khiliades, hoi egoresmenoi apo tes ges. This verse describes a new song being sung before God’s throne and before the four living creatures and the elders. Only 144,000 who were bought from the earth can learn this song. It's important to note that ‘hos’ is a comparative particle and doesn’t necessarily translate to ‘as’ directly in this context, more implying a manner of singing. The verse uses descriptive language common in the Book of Revelation. [REV.14.4] These are the ones who have not defiled themselves with women, for they are virgins. These are the ones following the Lamb wherever it goes. These were purchased from among people as a first offering to God and the Lamb. [§] hoo-toy ei-sin hoi me-ta goo-nai-kon ouk e-mo-lun-thee-san, par-the-noi gar ei-sin, hoo-toy hoi a-ko-loo-thoun-tes to ar-nee-o hoo-pou an hoo-pa-ge. hoo-toy ee-ha-go-ras-thee-san a-po ton an-thro-pon a-par-chee to the-o kai to ar-nee-o. This verse describes a group of individuals who have maintained purity, specifically in relation to sexual relations. They are described as virgins and are following the Lamb wherever it goes. They were 'purchased' or 'redeemed' from among people as a first offering to God and the Lamb. The original verse is from the Book of Revelation. [REV.14.5] And in the mouth of them falsehood was not found, they are without blemish. [§] kai en to stomati autōn ouch heurethē pseudēs, amōmoi eisīn This verse is from the Septuagint (Greek translation of the Hebrew Bible), specifically Revelation 14:5. It describes a group of people with whom no falsehood has been found, and they are blameless. The verse originates from a passage describing the 144,000 sealed servants of God. The verse refers to these people being without deceit. [REV.14.6] And I saw another messenger flying in the midst of the sky, having an eternal good message to proclaim to those seated upon the earth, and to every nation and tribe and language and people. [§] kai eidon allon angelon petomenon en mesouranemati, echonta euangelion aionion euangelisai epi tous kathemenous epi tes ges kai epi pan ethnos kai phulen kai glossa kai laon This verse describes a vision of another angel flying in the midst of heaven, possessing an eternal good message to proclaim to those who dwell on the earth and to every nation, tribe, tongue, and people. [REV.14.7] Saying in a voice great: Fear the God and give to Him glory, because has come the hour of the judgment of Him, and worship the One making the heaven and the earth and sea and springs of waters. [§] legon en phone megale; phobethete ton theon kai dote auto doxan, hoti elthen he hora tes kriseos autou, kai proskunēsete to poiousanti ton ouranon kai ten gen kai thalassan kai pēgas hydatōn. This verse, originally from the Book of Revelation, proclaims a message delivered in a loud voice. It calls upon people to fear God and give Him glory, because the time for His judgment has arrived. It further instructs people to worship the One who created heaven, earth, sea, and springs of water. [REV.14.8] And another angel, a second one, followed, saying: ‘Fallen, fallen is Babylon the great, who from the wine of the wrath of her immorality has made all the nations drink.’ [§] Kai allos angelos deuteros ekolouthesen legon: epesen epesen Babylon he megale he ek tou oinou tou thymou tes porneias autes pepotiken panta ta ethnē. This verse comes from the Book of Revelation in the New Testament. It describes a second angel proclaiming the fall of Babylon. The verse uses repetition ('epesen epesen' - 'fallen, fallen') to emphasize the completeness of Babylon’s destruction. Babylon is described as having made all nations drink the wine of the fury of her immorality. This is highly symbolic language. [REV.14.9] And another messenger, the third, followed them, saying in a great voice, "If anyone worships the beast and its image, and receives a mark on his forehead or on his hand... [§] kai allos angelos tritos ekolouthesen autois legon en phone megalai: ei tis proskunei to therion kai ten eikona autou kai lambanei charagma epi tou metopou autou e epi ten cheira autou This verse describes a third angel proclaiming a warning. 'kai' means 'and', 'allos' means 'another', 'angelos' means 'messenger' or 'angel', 'tritos' means 'third', 'ekolouthesen' means 'followed', 'autois' means 'them', 'legon' means 'saying', 'en phone megalai' means 'in a voice great', 'ei tis' means 'if anyone', 'proskunei' means 'worships', 'to therion' means 'the beast', 'kai ten eikona autou' means 'and its image', 'kai lambanei' means 'and receives', 'charagma' means 'a mark', 'epi tou metopou autou' means 'on his forehead', 'e epi ten cheira autou' means 'or on his hand'. [REV.14.10] And he himself will drink from the wine of the wrath of God, which is mixed with full strength in the cup of His wrath, and he will be tormented with fire and sulfur before the holy angels and before the Lamb. [§] kai autos pieta ek tou oinou tou thymou tou theou tou kekerasmenou akratou en toi poterio tes orges autou kai basanisthesetai en pyri kai theio enopion angelon hagion kai enopion tou arniou. This verse describes a punishment involving “the wine of the wrath of God.” The wine is described as “full-strength” and poured into “the cup of His wrath.” The individual is then tormented with fire and sulfur before holy angels and the Lamb. The verse comes from the Book of Revelation, known for its symbolic language. “The Lamb” is a reference to Jesus Christ. [REV.14.11] And the smoke of their torture ascends into ages of ages, and they have no rest, day or night, those worshipping the beast and the image of it, and if anyone receives the mark of the name of it. [§] kai ho kapnos tou basanismou autōn eis aiōnas aiōnōn anabainei, kai ouk echousin anapausin hēmeras kai nuktos hoi proskunountes to thērion kai tēn eikona autou kai ei tis lambanei to charagma tou onomatos autou. This verse describes the perpetual torment of those who worship the beast and its image. The smoke of their torment ascends forever, and they have no rest, day or night. Anyone who receives the mark of the beast's name will share in this torment. The verse uses several key terms: 'kapnos' means 'smoke,' 'basanismos' means 'torture,' 'aiōnas aiōnōn' means 'ages of ages' or 'forever,' 'thērion' means 'beast,' 'eikona' means 'image,' 'charagma' means 'mark,' and 'onomatos' means 'name'. [REV.14.12] Here is the endurance of the holy ones, those who keep the commands of God and the faith of Jesus. [§] hode he hypomone ton hagion estin, hoi terountes tas entolas tou theou kai ten pistin Iesou. This verse, originally from the Book of Revelation, describes the endurance of the holy ones—those who keep the commands of God and the faith of Jesus. The original text uses 'theos' for God and 'Iesous' for Jesus. 'Hagios' refers to holy people, and 'hypomone' means endurance or patience. The phrase 'terountes' indicates 'keeping' or 'observing' the commands. 'Entolas' means commands or decrees. [REV.14.13] And I heard a voice from the Heaven saying: "Write: Blessed are the dead who are in my Lord dying from now." Yes, says the spirit, that they may rest from their labors, for their works follow with them. [§] Kai akousa phonees ek tou ouranou legouses: grapson: makarioi hoi nekroi hoi en kurioi apothneskontes ap' arti. Nai, legei to pneuma, hina anapaesontai ek ton kopon auton, ta gar erga auton akolouthei met' auton. This verse is from the Book of Revelation. It states a voice from Heaven instructs the writer to record the blessedness of those who die in the Lord, and that their works will follow with them. "Kai" means "and". "Akousa" means "I heard". "Phonees" means "voices". "Ek tou ouranou" means "from the Heaven". "Legouses" means "saying". "Grapson" means "write". "Makarioi" means "blessed". "Hoi nekroi" means "the dead". "Hoi en kurioi" means "who are in the Lord". "Apothneskontes" means "dying". "Ap' arti" means "from now". "Nai" means "yes". "Legei" means "says". "To pneuma" means "the spirit". "Hina" means "that". "Anapaesontai" means "may rest". "Ek ton kopon auton" means "from their labors". "Ta gar erga auton" means "for their works". "Akolouthei met' auton" means "follow with them". [REV.14.14] And I saw, and behold, a white cloud, and seated upon the cloud was one resembling a human son, having upon his head a crown of gold and in his hand a sharp sickle. [§] Kai eidon, kai idou nephele leukē, kai epi tēn nephelēn kathēmenon homoion huion anthropou, echōn epi tēs kephalēs autou stephanon chryson kai en tēi cheiri autou drepanon oxu. This verse describes a vision seen by the speaker. It depicts a white cloud and a figure seated upon the cloud, resembling a human son. This figure has a golden crown on his head and a sharp sickle in his hand. [REV.14.15] And another angel came forth from the temple, crying out in a loud voice to the one seated on the cloud: "Send your sickle and reap, for the time to reap has come, because the harvest of the earth is dried up." [§] kai allos angelos exelthen ek tou naou krazon en phonei megalēi tō kathemenō epi tēs nephelēs: pampson to drepanon sou kai therison, hoti ēlthen hē hōra therisai, hoti exēranthē ho therismos tēs gēs. This verse describes another angel coming from the temple, crying out with a loud voice to the one seated on the cloud, requesting that He send His sickle to reap, because the time for harvesting has come, and the harvest of the earth is ripe. [REV.14.16] And the one seated on the cloud placed his sickle on the earth, and the earth was reaped. [§] kai evalen ho kathemenos epi tes nephelēs to drepanon autou epi tēn gēn kai etheristē hē gē. This verse describes a figure seated on a cloud wielding a sickle to reap the earth. 'kai' means 'and'. 'evalen' means 'he put' or 'he placed'. 'ho kathemenos' means 'the seated one'. 'epi tēs nephelēs' means 'on the cloud'. 'to drepanon autou' means 'his sickle'. 'epi tēn gēn' means 'on the earth'. 'kai' means 'and'. 'etheristē' means 'was reaped'. 'hē gē' means 'the earth'. [REV.14.17] And another messenger came out from the temple which is in heaven, having also a sharp sickle. [§] Kai allos angelos exelten ek tou naou tou en to ourano echon kai autos drepanon oxu. This verse comes from the Book of Revelation. "Kai" means "and". "allos" means "another". "angelos" means "messenger". "extelten" means "came out". "ek" means "from". "tou" is the definite article. "naou" means "temple". "en" means "in". "ourano" means "heaven". "echon" means "having". "autos" means "himself" or "also". "drepanon" means "sickle". "oxu" means "sharp". [REV.14.18] And another angel came forth from the altar, the one having authority over the fire, and he called out with a great voice to the one holding the sickle, the sharp sickle, saying: "Send forth your sickle, the sharp sickle, and harvest the clusters of the vine of the earth, for its grapes have ripened." [§] kai allos angelos exelthen ek tou thusiasteriou ho echon exousian epi tou pyros, kai ephonesen phonei megalai toi echonti to drepanon to oxy legon: pempson sou to drepanon to oxy kai trygeson tous botryas tes ampelou tes ges, hoti ekmasan hai stafylai autes. This verse describes another angel coming forth from the altar, possessing authority over fire, and calling out to the one holding a sharp sickle. The angel instructs this one to send forth the sickle and harvest the clusters of the vine of the earth, because its grapes have ripened. The verse originates from the Book of Revelation (Revelation 14:18). [REV.14.19] And the angel cast his sickle onto the earth, and harvested the vineyard of the earth, and he cast it into the winepress of the wrath of the great God. [§] kai evalen ho angelos to drepanon autou eis ten gen kai etrugesen ten ampelon tes ges kai evalen eis ten lenon tou thymou tou theou tonMegan This verse describes an angel using a sickle to harvest the vineyard of the earth, and then casting it into the winepress of the wrath of the great God. The verse utilizes symbolic language to portray a divine judgment. [REV.14.20] And the winepress was trampled outside the city, and blood came out of the winepress, up to the bridles of the horses, for a distance of one thousand six hundred stadia. [§] kai epatesai hee lenos exotheten tees poleos kai exeltheten haima ek tees lenou achri ton chalinoon ton hippoon apo stadiioon chiliioon hexakosiioon. This verse describes a vision from the Book of Revelation. It states that a large winepress was outside the city, and blood flowed from it for a considerable distance. "Lenos" refers to a winepress, a place where grapes were crushed to make wine. The blood represents judgement and destruction. The distance is given in stadia, an ancient unit of length.

REV.15

[REV.15.1] And I saw another sign in heaven, a great and wondrous one: angels having seven plagues, the last ones. For in them has been completed the wrath of God. [§] Kai eidon allo semeion en to ourano mega kai thaumaston, angelous hepta echontas plagas hepta tas eschatas, hoti en autois etelesθη ho thymos tou theou. This verse describes a sign seen in heaven, involving seven angels possessing seven plagues, which are the last. It states that in these plagues, the wrath of God has been completed. The original text uses 'theos', which is 'God'. [REV.15.2] And I saw, as a sea of glass mixed with fire, and those who have overcome standing upon the sea of glass, having harps of God. [§] Kai eidon hos thalassan hyalinen memigmenen pyri kai tous nikontas ek tou therion kai ek tes eikonos autou kai ek tou arithmou tou onomatos autou hestotas epi ten thalassan ten hyalinen echontas kitharas tou theou. This verse describes a vision of a sea of glass mixed with fire, and those who have overcome standing upon it, holding harps of God. 'Kai' means 'and'. 'Eidon' means 'I saw'. 'Hos' means 'as, like'. 'Thalassan' means 'sea'. 'Hyalinen' means 'glassy, transparent'. 'Memigmenen' means 'mixed'. 'Pyri' means 'fire'. 'Tous nikontas' means 'those who have overcome'. 'Ek tou therion' means 'from the beast'. 'Ek tes eikonos autou' means 'from the image of it'. 'Ek tou arithmou tou onomatos autou' means 'from the number of its name'. 'Hestotas' means 'standing'. 'Epi ten thalassan ten hyalinen' means 'upon the sea the glassy'. 'Echontas kitharas tou theou' means 'having harps of God.' [REV.15.3] And they sing the song of Moses, the servant of God, and the song of the Lamb, saying: "Great and wonderful are your works, Lord, God, the all-powerful; just and true are your ways, the king of the nations." [§] kai haidousin ten oiden Mouseos tou doulou tou theou kai ten oiden tou arniou legontes: megala kai thaumasta ta erga sou, kurie ho theos ho pantokrator: dikaiyai kai alēthinais hai hodoi sou, ho basileus ton ethnōn. This verse originates from the Book of Revelation (Revelation 15:3). It describes a song sung by those who overcame the beast. The song praises God and the Lamb for their great and wonderful works and their just and true ways. 'Kurie' is a vocative form meaning 'Lord'. 'Theos' means 'God'. 'Pantokrator' means 'all-powerful'. 'Ethnōn' refers to the nations. [REV.15.4] Who will not fear, my Lord, and glorify Your name? Because You alone are holy, because all the nations will come and worship before You, because Your judgments have been revealed. [§] tis ou me phobēthētai, kurie, kai doxasei to onoma sou? hoti monos hosios, hoti panta ta ethnē hēxousin kai proskunēsousin enōpion sou, hoti ta dikaiōmata sou ephanerōthēsan. This verse asks who would not fear, Lord, and glorify Your name? Because You alone are holy, because all the nations will come and worship before You, because Your judgments have been revealed. The original is in Koine Greek. The names of God represented in this verse are 'kurios' (Lord), and 'onoma' (name). The verse refers to God’s unique holiness and the eventual worship of all nations. [REV.15.5] And after these things, I saw, and the temple of the tent of the testimony was opened in the heaven. [§] kai meta tauta eidon, kai enoighe ho naos tes skenes tou martyriou en to ourano This verse originates from the Book of Revelation in the New Testament. It describes a vision of the heavenly temple. 'Kai' means 'and'. 'Meta tauta' means 'after these things'. 'Eidon' means 'I saw'. 'Enoighe' is a form of 'anoigo', meaning 'was opened'. 'Ho naos' means 'the temple'. 'Tes skenes' means 'of the tent', or 'tabernacle'. 'Tou martyriou' means 'of the testimony'. 'En to ourano' means 'in the heaven'. [REV.15.6] And the seven angels went out, those possessing the seven plagues from the temple, clothed in linen pure and bright, and girded around their chests with girdles of gold. [§] kai exelthen hoi hepta angeloi hoi echontes tas hepta plagas ek tou naou endedumenoi linon katharon lampron kai periezosmenoi peri ta stethe zonas chrusas. This verse describes seven angels who emerge from the temple. They possess seven plagues and are dressed in bright, clean linen, with golden girdles around their chests. The original text uses specific Greek words for these objects and actions, which will be translated literally. [REV.15.7] And one from among the four living creatures gave to the seven angels seven golden bowls, full of the wrath of the living God, for the ages of the ages. [§] kai hen ek ton tessaron zoion edoken tois hepta angelois hepta phialas chryseas gemousas tou thymou tou theou tou zontos eis tous aiōnas tōn aiōnōn. This verse comes from the Book of Revelation. It describes one of the four living creatures giving seven angels seven golden bowls filled with the wrath of the living God, for all ages of the ages. The original text is Greek. The word 'theos' means 'god'. 'Zōn' means 'living'. 'Aiōnas' means 'ages'. [REV.15.8] And the temple was filled with smoke from the glory of God and from His power, and no one was able to enter the temple until the seven plagues of the seven angels were completed. [§] kai egemisthe ho naos kapnou ek tes doxes tou theou kai ek tes dunameos autou, kai oudeis edunato eiselthein eis ton naon achri telesthosin hai hepta plagai ton hepta angelon. This verse describes the temple being filled with smoke from the glory of God and from His power. No one was able to enter the temple until the seven plagues of the seven angels were completed. The original text uses 'ho naos' meaning 'the temple', 'doxa tou theou' meaning 'the glory of God', 'dunamis autou' meaning 'His power', and 'hepta plagai' meaning 'seven plagues'.

REV.16

[REV.16.1] And I heard a great voice from the temple, saying to the seven angels, "Go and pour out the seven bowls of the wrath of God upon the earth." [§] Kai akousa megalēs phōnēs ek tou naou legousēs tois hepta angelois: hypagete kai ekcheete tas hepta phialas tou thymou tou theou eis tēn gēn. This verse is from the Book of Revelation in the New Testament. It describes a loud voice from the temple instructing seven angels to pour out seven bowls of God's wrath upon the earth. 'Kai' means 'and'. 'Akousa' means 'I heard'. 'Megalēs phōnēs' means 'a great voice'. 'Ek tou naou' means 'from the temple'. 'Legousēs' means 'saying'. 'Tois hepta angelois' means 'to the seven angels'. 'Hypagete' means 'go'. 'Kai ekcheete' means 'and pour out'. 'Tas hepta phialas' means 'the seven bowls'. 'Tou thymou tou theou' means 'of the wrath of God'. 'Eis tēn gēn' means 'upon the earth'. [REV.16.2] And the first went and poured out his bowl upon the earth, and a grievous and evil sore came upon the people who have the mark of the beast and who worship its image. [§] Kai apelthen ho protos kai exekheen ten phialen autou eis ten gen, kai egeneto helkos kakon kai poneron epi tous anthropos tous echontas to charagma tou therion kai tous proskynountas te eikoni autou. This verse describes the first of seven angels pouring out a bowl of God's wrath upon the earth. The consequence is a grievous and malignant sore upon those people who possess the mark of the beast and who worship its image. [REV.16.3] And the second poured out his vial into the sea, and it became blood like of a dead one, and every soul of life which is in the sea died. [§] Kai ho deuteros exekheen ten phialen autou eis ten thalassan, kai egeneto haima hos nekrou, kai pasa psyche zoes apethanen ta en te thalasse. This verse describes the second angel pouring out his vial (or bowl) into the sea, resulting in the sea becoming like the blood of a dead person, and all living creatures in the sea dying. The original text is in Koine Greek. 'Kai' means 'and'. 'ho deuteros' means 'the second'. 'exekheen' means 'poured out'. 'ten phialen' means 'the vial'. 'autou' means 'his'. 'eis ten thalassan' means 'into the sea'. 'egeneto' means 'became'. 'haima' means 'blood'. 'hos nekrou' means 'like of a dead person'. 'pasa psyche zoes' means 'every soul of life'. 'apethanen' means 'died'. 'ta en te thalasse' means 'the things in the sea'. [REV.16.4] And the third poured out his vial into the rivers and the springs of waters, and it became blood. [§] kai ho tritos exekeen ten phialen autou eis tous potamous kai tas pegas ton hydaton, kai egeneto haima. This verse describes the third angel pouring out his vial into the rivers and springs of water, and the water turning to blood. The original text is in Koine Greek. 'Tritos' means 'third'. 'Exekeen' means 'poured out'. 'Phialen' means 'vial'. 'Autou' means 'his'. 'Eis' means 'into'. 'Potamous' means 'rivers'. 'Pegas' means 'springs'. 'Hydaton' means 'of waters'. 'Egeneto' means 'became'. 'Haima' means 'blood'. [REV.16.5] And I heard the angel of the waters saying: ‘Just are you, God who is and who was, the holy one, because these things you have judged.’ [§] kai akousa tou angelou ton hydaton legontos: dikaios ei, ho on kai ho en, ho hosios, hoti tauta ekrinas This verse comes from the Book of Revelation. It describes an angel associated with water proclaiming God's justice. The phrases 'ho on' and 'ho en' are titles for God, referring to 'He who is' and 'He who was'. 'Hosios' describes God’s holiness. [REV.16.6] Because the blood of the holy ones and prophets was poured out, and to them you have given blood to drink, they are worthy. [§] hoti haima hagion kai prophēton exechēankai haima autois dedōkas piein, axiosin eisin. This verse comes from the Book of Revelation, chapter 18, verse 24. It details the judgment upon Babylon, stating that the blood of the holy ones and prophets was shed there, and that Babylon will drink the blood of its martyrs. The verse describes a divine retribution for the persecution of believers. [REV.16.7] And I heard the altar saying, "Yes, my Lord, the God, the all-powerful, your judgments are true and just." [§] Kai akousa tou thusiasteriou legontos: nai kurie ho theos ho pantokratōr, alēthinais kai dikaias hai kriseis sou. This verse originates from the Book of Revelation in the New Testament. It describes a voice coming from the altar in heaven acknowledging God's judgments as true and just. "Kai" means "and". "Akousa" means "I heard". "Tou thusiasteriou" refers to "of the altar". "Legontos" means "saying". "Nai" is an affirmation, meaning "yes". "Kurie" means "Lord". "Ho theos" means "the God". "Ho pantokratōr" means "the all-powerful". "Alēthinais" means "true". "Dikaias" means "just". "Hai kriseis sou" means "your judgments". [REV.16.8] And the fourth poured out his bowl upon the sun, and it was given to it to scorch people with fire. [§] kai ho tetartos exekheen ten phialen autou epi ton helion, kai edothe autoi kaumatizai tous anthropos en puri. This verse describes the fourth bowl judgment in the Book of Revelation. It states that the fourth angel pours out his bowl upon the sun, and power is given to it to scorch people with fire. There are no divine names in this verse, so no translation is needed for those. [REV.16.9] And the people were severely burned by a great burning, and they blasphemed the name of the God who has the authority over these plagues, and they did not repent to give to him glory. [§] kai ekaumatisthesan hoi anthropoi kauma mega kai eblasphēmesan to onoma tou theou tou echontos tēn exousian epi tas plēgas tautas kai ou metenoēsān dounai autōi doxān. This verse describes people being severely burned and, despite this, refusing to give glory to the God who has the authority over these plagues. 'ekaumatisthesan' means 'were severely burned'. 'eblasphēmesan' means 'they blasphemed'. 'doxan' means 'glory'. 'theou' is 'of God'. [REV.16.10] And the fifth poured out his vial upon the throne of the beast, and the kingdom of it became darkened, and they gnawed their tongues from the pain. [§] kai ho pemtos exekheen ten phialen autou epi ton thronon tou theeriou, kai egeneto he basileia autou eskotomene, kai emasonto tas glossas auton ek tou ponou. This verse describes the fifth angel pouring out his vial upon the throne of the beast, resulting in the beast's kingdom being darkened, and people gnawing their tongues due to pain. [REV.16.11] And they blasphemed the God of heaven because of their pains and because of their sores, and they did not repent of their works. [§] kai ebblasphēmesan ton theon tou ouranou ek tōn ponōn autōn kai ek tōn helkōn autōn kai ou metenoēsan ek tōn ergōn autōn. This verse describes blasphemy against the God of heaven stemming from suffering, specifically pains and sores, and a lack of repentance for one's actions. Each word is translated directly. "Theos" is 'God', "ouranos" is 'heaven', "ponos" is 'pains', "helkos" is 'sores', "ergo" is 'works', and "metanoia" is 'repentance'. [REV.16.12] And the sixth poured out his vial upon the great river, the Euphrates, and its water was dried up, so that the way might be prepared for the kings from the rising of the sun. [§] kai ho hextos exekheen ten phialen autou epi ton potamon ton Megan ton Euphraten, kai exeranθη to hydor autou, hina hetoimasthei he hodos ton basileon ton apo anatolēs heliou. This verse describes the sixth angel pouring out his vial upon the great river Euphrates. As a result, the water of the river is dried up, in order to prepare the way for the kings from the rising of the sun. [REV.16.13] And I saw from the mouth of the dragon and from the mouth of the beast and from the mouth of the false prophet three spirits unclean, like frogs. [§] kai eidon ek tou stomatos tou drakontos kai ek tou stomatos tou theriu kai ek tou stomatos tou pseudoprofetu pneumata tria akatharta hos batrachoi This verse describes a vision of three unclean spirits emerging from the mouth of a dragon, the mouth of a beast, and the mouth of a false prophet. The spirits are likened to frogs. [REV.16.14] For there are spirits of demons doing signs, which proceed from a source upon the kings of the whole world to gather them into the war of the great day of God the All-Powerful One. [§] ei-sin gar pneu-ma-ta dai-mo-ni-on poi-oun-ta se-mei-a, ha ek-po-reu-e-tai ep-i tous ba-si-leis tes oi-kou-me-nes ho-les su-na-ga-gein au-tous eis ton po-le-mon tes he-me-ras tes me-ga-les tou the-ou tou pan-to-kra-to-ros. This verse describes spirits of demons performing signs, originating from a source that impacts the kings of the whole world, and assembling them for the war of the great day of God the Almighty. We will translate the names literally. ‘Theos’ is translated as ‘God’. ‘Pantokratoros’ is translated as ‘the All-Powerful One’. [REV.16.15] Behold, I come as a thief. Blessed is the one watching and guarding his garments, so that he does not walk naked and see his shame. [§] Idou erchomai hos kleptes. makarios ho gregoron kai teron ta himatia autou, hina me gymnos peripatei kai bleposen ten aschemousunen autou. This verse uses language and imagery common in the Book of Revelation. "Idou" means "Behold". "Erchomai" means "I come". "Hos" means "as". "Kleptes" means "a thief". "Makarios" means "blessed". "Ho" is a definite article, "the". "Gregoron" means "watching" or "vigilant". "Teron" means "guarding" or "keeping". "Ta himatia autou" means "his garments". "Hina" means "so that" or "in order that". "Me" means "not". "Gymnos" means "naked". "Peripatei" means "he walks". "Bleposen" means "he sees". "Ten aschemousunen autou" means "his shame". Therefore, the verse is a warning about being ready for a coming event, urging vigilance and maintaining one's spiritual protection to avoid shame. [REV.16.16] And he gathered them to the place called in the Hebrew tongue Mount Megiddo. [§] Kah-ee sin-ay-gah-gen ow-toos eis ton top-on ton kah-loo-men-on Heb-rah-ee-stee Har-mah-geh-don This verse refers to a place name, Armageddon, which is explained as being called something in the Hebrew language. The name 'Armageddon' itself is a combination of Hebrew words. 'Har' means 'mount' or 'hill'. 'Megiddo' is a place name. Therefore, 'Armageddon' literally means 'Mount Megiddo'. [REV.16.17] And the seventh poured out his vial upon the air, and a great voice came forth from the temple from the throne, saying: It is finished. [§] kai ho heptos exekheen ten phialen autou epi ton aera, kai exelthe phonē megale ek tou naou apo tou thronou legousa: gegonen. This verse describes the seventh angel pouring out his vial upon the air. A great voice then proceeds from the temple, from the throne, declaring that it is finished or completed. The original text uses the definite article 'the' frequently, indicating specific entities. [REV.16.18] And there were flashes of lightning and voices and thunders and a great earthquake occurred, such as had not occurred since humankind came into being upon the earth, so great an earthquake. [§] kai egenonto astrapai kai fonai kai brontai kai seismos egeneto megas, hoios ouk egeneto aph’ hou anthropos egeneto epi tes ges telikoutos seismos houtos megas. This verse describes a great earthquake accompanied by thunder, voices, and lightning. The phrase "aph’ hou anthropos egeneto" means "since humankind came into being". The verse emphasizes the unprecedented scale of the earthquake. [REV.16.19] And the great city became three parts, and the cities of the nations fell. And Babylon the great was remembered before God, to give to her the cup of the wine of the wrath of His anger. [§] kai egeneto he polis he megale eis tria mere kai hai poleis ton ethnon epesan kai Babylon he megale emnesthe enopion tou theou dounai autee to poteerion tou oinou tou thymou tes orges autou. This verse describes the fall of Babylon. It states that the great city was divided into three parts, and the cities of the nations fell. Babylon the great was remembered before God, to give to her the cup of the wine of the wrath of His anger. [REV.16.20] And every island fled, and mountains were not found. [§] kai pasa nesos efugen kai ore ouch heurethenan This verse describes a dramatic and total upheaval of the earth. "Kai" means "and". "Pasa" means "all" or "every". "Nesos" means "island". "Efugen" means "fled" or "were driven away". "Kai" again means "and". "Ore" means "mountains". "Ouch" is a negative, meaning "not". "Heurethenan" means "were found". Therefore, the verse speaks of every island fleeing and mountains not being found. [REV.16.21] And great hail, like weights of talents, descends from the sky upon the people, and the people blasphemed the God because of the plague of the hail, because great is its plague very much. [§] kai chalaza megalē hōs talantiaia katabainei ek tou ouranou epi tous anthrōpous, kai eblasphēmasan hoi anthrōpoi ton theon ek tēs plēgēs tēs chalazēs, hoti megalē estin hē plēgē autēs sphodra. This verse describes a great hail falling from the sky upon people, and the people blaspheming God because of the severity of the plague of hail. The words are from the Septuagint, the Greek translation of the Hebrew Bible. "Chalaza" means hail. "Megalē" means great. "Talantiaia" refers to something the weight of a talent. "Katabainei" means descends. "Anthrōpoi" means people. "Eblasphēmasan" means blasphemed. "Theon" means God. "Plēgēs" means plague or wound. "Sphodra" means very or exceedingly.

REV.17

[REV.17.1] And came one out of the seven angels who have the seven bowls, and he spoke with me, saying: “Come, I will show you the judgement of the prostitute, the great one, who sits upon many waters.” [§] Kai elthen eis ek ton hepta angelon ton echonton tas hepta phialas kai elalēsen meta’ emou legōn: deuro, deixō soi to krima tēs pornēs tēs megalēs tēs kathēmenēs epi hydatōn pollōn. This verse describes one of seven angels who possesses seven bowls (phialai) coming and speaking to the narrator, inviting him to witness the judgement of a great prostitute who sits upon many waters. The verse uses standard Koine Greek grammar and vocabulary. [REV.17.2] With whom the kings of the earth committed sexual immorality, and the inhabitants of the earth became intoxicated from the wine of her sexual immorality. [§] meth’ hes eporneusan hoi basileis tes ges kai emethysthesan hoi katoikountes ten gen ek tou oinou tes porneias autes. This verse, found in Revelation 18:3, describes the influence of Babylon. It details how the kings of the earth engaged in sexual immorality with Babylon and how the inhabitants of the earth became drunk from the wine of her sexual immorality. The verse uses several terms related to power, sin, and corruption. It is a highly symbolic passage. [REV.17.3] And He carried me away into a wilderness in spirit. And I saw a woman sitting on a red beast, which was full of names of blasphemies, having seven heads and ten horns. [§] kai aphenken me eis eremon en pneumati. Kai eidon gunaika kathemenen epi therion kokkinon, gemonta onomata blasphemias, echon kephalas hepta kai kerata deka. This verse describes a vision. 'kai' means 'and'. 'aphenken' means 'carried away'. 'eis' means 'into'. 'eremon' means 'wilderness'. 'en' means 'in'. 'pneumati' means 'spirit'. 'eidon' means 'I saw'. 'gunaika' means 'woman'. 'kathemenen' means 'sitting'. 'epi' means 'on'. 'therion' means 'beast'. 'kokkinon' means 'red'. 'gemonta' means 'full of'. 'onomata' means 'names'. 'blasphemias' means 'blasphemies'. 'echon' means 'having'. 'kephalas' means 'heads'. 'hepta' means 'seven'. 'kai' means 'and'. 'kerata' means 'horns'. 'deka' means 'ten'. [REV.17.4] And the woman was clothed in purple and scarlet, and adorned with gold and a precious stone and pearls, having a golden cup in her hand full of abominations and the unclean things of her sexual immorality. [§] kai he gyne en peribeblemene porphyroun kai kokkinon kai kechrysomene chrysio kai litho timio kai margaritais, echousa poterion chrysoun en te cheiri autes gemon bdelugmaton kai ta akatharta tes porneias autes This verse describes a woman adorned in purple and scarlet, arrayed in gold, precious stone, and pearls, holding a golden cup full of abominations and the filth of her sexual immorality. The original language is Koine Greek. This translation uses a literal approach to the names and descriptors present. [REV.17.5] And upon her forehead a name was written, a mystery, Babylon the great, the mother of the prostitutes and the abominations of the earth. [§] kai epi to metopon autes onoma gegrammenon, mysterion, Babylon he megale, he meter ton pornon kai ton bdelugmaton tes ges. This verse describes a vision from the Book of Revelation. It states that a name is written on the forehead of a woman, identified as Babylon. The name is a 'mystery' and identifies her as the 'great' mother of prostitutes and abominations of the earth. The terms 'prostitutes' and 'abominations' are symbolic, representing spiritual unfaithfulness and corruption. The original language is Koine Greek. [REV.17.6] And I saw the woman intoxicated from the blood of the holy ones and from the blood of the witnesses of Jesus. And I marveled seeing her, a great wonder. [§] kai eidon ten gunaikan methiousan ek tou aimatos ton hagion kai ek tou aimatos ton marturon Iesou. Kai ethaumasa idon auten thauma mega. This verse describes a vision of a woman intoxicated with the blood of the holy ones and the blood of the witnesses of Jesus. The speaker expresses amazement at seeing such a spectacle. The verse uses several descriptive words to convey a powerful and shocking image. [REV.17.7] And the messenger said to me: "Why have you wondered? I will tell you the mystery concerning the woman and the beast carrying her, the one possessing the seven heads and the ten horns." [§] Kai eipen moi ho angelos: dia ti ethaumasas? ego erō soi to mysterion tēs gynaikos kai tou thēriou tou bastazontos autēn tou echontos tas heptā kephalas kai ta deka kerata. This verse comes from the Book of Revelation. It depicts an angel speaking to the narrator, questioning his astonishment and offering to reveal the mystery concerning a woman and a beast carrying her, described by its seven heads and ten horns. The original language is Koine Greek, but I will focus on a literal translation of the underlying meaning of the names and titles in this verse as if these were titles of deities or powerful beings. [REV.17.8] The beast that you saw existed and does not exist, and it will ascend from the abyss and go into destruction. Those dwelling on the earth will be amazed, those whose name has not been written in the book of life from the foundation of the world, as they look at the beast, realizing that it existed and does not exist, and it is about to come. [§] Ho therion ho eides en kai ouk esti kai mellei anabainein ek tes abyssou kai eis apoleian hypagei, kai thaumasthesontai hoi katoikountes epi tes ges, hon ou gegraptai to onoma epi to biblion tes zoes apo kataboles kosmou, bleponton to therion hoti en kai ouk esti kai parestai. This verse describes a beast that 'was' and 'is not' and will 'ascend out of the abyss' to 'go into destruction.' The inhabitants of the earth will marvel, those whose names are not written in the book of life from the foundation of the world, when they see the beast, understanding that it 'was' and 'is not' and is about to come. [REV.17.9] Thus, the mind having wisdom. The seven heads are seven mountains, where the woman sits on them. And seven kings are. [§] hode ho nous ho echon sophia. Hai heptá kephalai heptá ori eisín, hopou hē gynē kathētai ep’ autōn. kai basileis heptá eisín. This verse is from the Book of Revelation in the New Testament. It describes a woman seated on seven mountains, with seven heads and seven kings. Each word will be translated literally, focusing on the direct meaning rather than traditional religious interpretations. We are working from a Koine Greek text. 'Ho' is the definite article 'the'. 'Nous' means 'mind'. 'Echon' is 'having'. 'Sophia' is 'wisdom'. 'Hai' is the plural definite article 'the'. 'Heptá' is 'seven'. 'Kephalai' is 'heads'. 'Ori' is 'mountains'. 'Eisin' is 'are'. 'Hopou' is 'where'. 'Gynē' is 'woman'. 'Kathētai' is 'sits'. 'Ep’' is 'on'. 'Basileis' is 'kings'. [REV.17.10] The five fell, the one is, the other has not yet come, and when he comes, it is necessary for me to remain a little while longer. [§] hoi pente epesan, ho heis estin, ho allos oupo elthen, kai hotan elthe oligon auton dei meinai This verse speaks of five who have fallen, one who is, another who has not yet come, and that when he comes, a little while longer it is necessary to remain. The original verse is from Revelation 6:11. Note that this is a verse from the Greek New Testament. I will translate it as literally as possible. [REV.17.11] And the beast that was and is not, and is also the eighth, coming from the seven, goes into destruction. [§] kai to therion ho en kai ouk estin kai autos ogdoos esti kai ek ton hepta estin, kai eis apoleia hypagei. This verse describes a beast that 'was' and 'is no more,' but 'is' also the eighth, coming from the seven, and goes into destruction. The verse uses descriptive language, not direct names of God. Therefore, no divine names need translation. [REV.17.12] And the ten horns that you saw are ten kings, who have not yet received a kingdom, but will receive power as kings for one hour with the beast. [§] Kai ta deka keraata ha eides deka basileis εισιν, hoitines basileian oupo elabon, alla exousian hos basileis mian horan lambanousin meta tou theriou. This verse discusses ten horns observed in a vision, which are identified as ten kings. These kings have not yet received a kingdom, but will receive power as kings for one hour along with the beast. The verse originates from the Book of Revelation. [REV.17.13] These have one purpose, and the power and authority of theirs they give to the beast. [§] hoo-toi mee-an gno-mayn eh-khou-sin kai teen doo-nah-min kai ex-oo-see-an af-too-on to theh-ree-o dee-do-a-sin. This verse discusses a group giving their power and authority to a beast. 'Hootoi' means 'these'. 'Mia' means 'one'. 'Gnome' means 'opinion' or 'purpose'. 'Doonamis' means 'power'. 'Exousia' means 'authority'. 'Theerion' means 'beast'. 'Didosi' means 'they give'. The verse describes a unified intent and a transfer of capabilities. [REV.17.14] These will wage war with the Lamb, and the Lamb will conquer them, because my Lord of lords is, and King of kings is, and those with him are called and chosen and faithful. [§] houtoi meta tou arniou polemousin kai to arniou nikesei autous, hoti kurios kurion estin kai basileus basileon kai hoi meta autou klētoi kai eklektoi kai pistoi. This verse describes a conflict where the Lamb will be victorious over those who wage war against it. The phrase "kurios kurion" is repeated to emphasize the Lamb’s ultimate authority. Those who are with the Lamb are called, chosen, and faithful. [REV.17.15] And he says to me: "The waters that you saw, where the prostitute sat, are peoples and multitudes and nations and languages." [§] Kai legei moi: ta hudata ha eides hou he porne kathetai, laoi kai ochloi eisin kai ethne kai glossai. This verse comes from the Book of Revelation. It describes a vision received by the author, and specifically refers to 'waters' which are identified as peoples, multitudes, nations, and languages. The verse speaks of the symbolic meaning of these waters. [REV.17.16] And the ten horns that you saw, and the beast, these will hate the prostitute and will make her desolate and naked, and they will eat the flesh of her and burn her with fire. [§] kai ta deka kerata ha eides kai to therion outoi misesousin ten pornen kai heremomenen poiesousin auten kai gymnen kai tas sarkas autes phagontai kai auten katakausin en pyri This verse describes ten horns and a beast hating a prostitute, making her desolate, naked, and consuming her flesh, ultimately burning her with fire. The words are Greek, but the request is for literal translation of names of God, and there are none in this verse. Therefore, a direct translation of the verse itself is provided. [REV.17.17] For God gave into the hearts of them to do the purpose of God and to do one purpose and to give their kingdom to the beast until the words of God are fulfilled. [§] ho gar theos edoken eis tas kardias autōn poiesai tēn gnōmēn autou kai poiesai mian gnōmēn kai dounai tēn basileian autōn tō thēriō achri telesthēsontai hoi logoi tou theou This verse describes God giving people the ability to carry out his will, uniting them in a single purpose, and giving their power to the beast until God's prophecies are fulfilled. 'Theos' is 'God', and the verse repeatedly references God acting directly. 'Kardia' is 'heart', in the sense of inner thoughts. 'Basileia' is 'kingdom'. 'Thērion' is 'beast'. 'Logoi' is 'words' or 'prophecies'. [REV.17.18] And the woman whom you saw is the city, the great one, having authority over the kings of the earth. [§] kai hee guinee hee eis aides estin hee polis hee megale hee echousa basileian epi ton basileon tees gees. This verse discusses a woman who symbolizes a great city that has authority over the kings of the earth. The original language is Koine Greek. It is important to translate the words directly and not attempt to impose theological interpretations at this stage. We are simply providing a literal rendering of the text.

REV.18

[REV.18.1] After these things, I saw another angel descending from the sky possessing great authority, and the earth was illuminated by his glory. [§] Met-ah tau-tah ei-don al-lon an-ge-lon kat-ah-bai-non-tah ek too oo-rah-noo eh-khon-tah ex-oo-see-ahn meg-ah-leen, kah-ee hay gee ef-oh-tee-sthee ek tees dox-es ah-too. This verse describes seeing another angel descending from heaven possessing great authority, and the earth being illuminated by his glory. The original text uses common descriptive phrasing. There are no specific names of God used in this passage, only descriptions of angelic activity and resultant phenomena. [REV.18.2] And he cried out in a strong voice, saying: Fallen, fallen is Babylon the Great, and it became a dwelling place for the Gods and a prison for every unclean spirit and a prison for every unclean bird [and a prison for every unclean beast] and that which is hated. [§] kai ekraxen en ischura phone legon: epesen epesen Babylon he megale, kai egeneto katoikiterion daimonion kai phylake pantos pneumatos akathartou kai phylake pantos orneu akathartou [kai phylake pantos theriu akathartou] kai memisemenu This verse is from the Book of Revelation in the New Testament. It describes the fall of Babylon, depicted symbolically. 'Ekraxen' means 'cried out'. 'Ischura phone' signifies 'a strong voice'. 'Egeneseto' means 'became'. 'Katoikiterion' refers to 'a dwelling place'. 'Daimonion' is 'demons'. 'Phylake' means 'a prison' or 'a guard'. 'Pantos pneumatos akathartou' is 'of every unclean spirit'. 'Pantos orneu akathartou' is 'of every unclean bird', and the bracketed portion 'of every unclean beast'. 'Memisemenu' means 'hated'. The verse proclaims the fall of Babylon the Great, which has become a dwelling place for demons and a prison for every unclean spirit and bird, and a prison for every unclean beast and that which is hated. [REV.18.3] Because all the nations have stumbled from the wine of the wrath of her immorality, and the kings of the earth committed sexual acts with her, and the merchants of the earth grew wealthy from the power of her luxury. [§] hoti ek tou oinou tou thymou tes porneias autes pepoekan panta ta ethnai kai hoi basileis tes ges met’ autes eporneusan kai hoi emporoi tes ges ek tes dynameos tou strehnous autes eploutisan. This verse describes the fall of nations and kings due to the intoxicating influence of Babylon's immorality, depicted as wine. The verse states that all nations have fallen because of the wine of Babylon's wrathful immorality, the kings of the earth have engaged in sexual relations with her, and the merchants of the earth have grown rich from the power of her luxury. [REV.18.4] And I heard another voice from the heavens saying: Exit, my people, from it, so that you may not participate in its sins, and from its plagues so that you may not receive. [§] Kai akousa allēn phōnēn ek tou ouranou legousan: exeltate ho laos mou ek autēs hina mē sugkoinōnēsēte tais hamartiais autēs, kai ek tōn plēgōn autēs hina mē labēte. This verse is from the Book of Revelation in the New Testament. It presents a divine voice instructing a people to separate themselves from a corrupted entity to avoid sharing in its sins and plagues. The verse utilizes imperative verbs ('exit', 'do not participate', 'do not receive') to convey a sense of urgency and command. [REV.18.5] That her sins have clung to the heavens, and the God remembered her wrongdoings. [§] hoti ekollesan autes hai hamartiai akhri tou ouranou kai emnemoneusen ho theos ta adikia mata autes. This verse discusses the extent of sins and God's remembrance of iniquities. "hoti" means "that" or "because". "ekollesan" means "they have clung to" or "they have stuck to". "autes" is the pronoun "her". "hai hamartiai" means "the sins". "akhri tou ouranou" means "until the heaven" or "to the heavens". "kai" means "and". "emnemoneusen" means "remembered". "ho theos" means "the God". "ta adikia mata" means "the injustices" or "the wrongdoings". "autes" again refers to "her". [REV.18.6] Repay to her as she repaid you, and double the measure to her according to her deeds. In the cup from which she poured, pour a double measure to her. [§] apo-do-te au-tei hos kai au-te a-pe-do-ken kai di-plo-sa-te ta di-pla ka-ta ta er-ga au-tes, en toi po-te-ri-o hoi ke-ra-sen ke-ra-sa-te au-tei di-ploun This verse comes from Revelation 18:6. It instructs readers to repay Babylon as she repaid others. It details a specific manner of repayment: doubling the extent of her actions towards others, giving her a double measure in return, using the cup from which she gave to others. The term 'cup' here represents the measure of one's deeds or fate. The verse uses repetition to emphasize the doubling of the consequences. [REV.18.7] As much as she has glorified herself and been pampered, give to her that much torment and sorrow. For in her heart she says, “I sit as a queen, and I am not a widow, and I will not see sorrow.” [§] hosa edoxasen auten kai estreniasen, tosooton dote autēi basanismon kai penthos. hoti en tēi kardiai autēs legei hoti kathemai basilissa kai chēra ouk eimi kai penthos ou mē idō. This verse describes a judgment upon a woman who has exalted herself. 'Hosa' means 'as much as'. 'Edoxasen' means 'glorified'. 'Auten' means 'her'. 'Estreniasen' means 'spoiled' or 'pampered'. 'Tosooton' means 'so much'. 'dote' means 'give'. 'basanismon' means 'torment'. 'penthos' means 'sorrow'. 'hoti' means 'that'. 'en' means 'in'. 'kardia' means 'heart'. 'legei' means 'says'. 'kathemai' means 'I sit'. 'basilissa' means 'queen'. 'chēra' means 'widow'. 'ouk eimi' means 'I am not'. 'ou mē idō' means 'I will not see'. [REV.18.8] For this reason, his plagues will come in one day: death, mourning, and famine, and she will be burned in fire, because my Lord the Gods are strong, the one judging her. [§] dia touto en mia hemera hexousin hai plagai autou, thanatos kai penthos kai limos, kai en puri katakausthesεται, hoti ischuros kurios ho theos ho krinas auten. This verse discusses a coming judgment and the swiftness of its arrival. 'Dia touto' means 'for this reason'. 'En mia hemera' means 'in one day'. 'Hai plagai autou' refers to 'his plagues'. 'Thanatos kai penthos kai limos' represents 'death and mourning and famine'. 'En puri katakausthesεται' means 'will be burned in fire'. 'Hoti ischuros kurios ho theos ho krinas auten' translates to 'because strong my Lord the God the judging her'. [REV.18.9] And they will weep and wail over her, the rulers of the earth who engaged in immorality with her and luxuriated in her, when they see the smoke of her burning. [§] Kai klaousin kai kopsontai ep’ autēn hoi basileis tēs gēs hoi met’ autēs porneusantes kai strēniāsantes, hotan blepsōsin ton kapnon tēs pyrwseōs autēs. This verse describes a lamentation and self-harm among the rulers of the earth who have engaged in immorality with the subject of the verse. They will do this when they see the smoke of her burning. Note the context suggests this subject is a metaphorical city or power, frequently interpreted as Babylon. [REV.18.10] Standing far off, due to the fear of her torment, they were saying, "Woe, woe, the city, the great, Babylon, the city, the powerful, for in one hour your judgment has come." [§] apo makrothen hestakotes dia ton phobon tou basanismou autes legontes ouai ouai he polis he megale, Babylon he polis he ischura, hoti mia hora elthen he krisis sou. This verse describes people standing far off, fearful of the torment of Babylon, and lamenting its coming judgment. 'Apo makrothen' means 'from afar'. 'Hestakotes' means 'standing'. 'Dia ton phobon tou basanismou autes' means 'because of the fear of her torment'. 'Legontes' means 'saying'. 'Ouai ouai' is an exclamation of woe, translated as 'woe, woe'. 'He polis he megale' means 'the city, the great'. 'Babylon he polis he ischura' means 'Babylon, the city, the powerful'. 'Hoti mia hora elthen he krisis sou' means 'for in one hour your judgment has come'. [REV.18.11] And the merchants of the earth weep and mourn over it, because no one buys their merchandise anymore. [§] Kai hoi emporoi tees gees klaiousin kai penthousin ep' auten, hoti ton gomon auton oudeis agorazei ouketi This verse comes from the Book of Revelation. It describes merchants mourning because no one is buying their goods. 'Kai' means 'and'. 'Hoi emporoi' means 'the merchants'. 'Tees gees' means 'of the earth'. 'Klaiousin' means 'they weep'. 'Kai penthousin' means 'and they mourn'. 'Ep' auten' means 'over it/her'. 'Hoti' means 'that/because'. 'Ton gomon auton' means 'their merchandise'. 'Oudeis' means 'no one'. 'Agorazei' means 'buys'. 'Ouketi' means 'anymore/no longer'. [REV.18.12] Gold and silver and precious stones and pearls and fine linen and purple and crimson and fine wool, and all fragrant wood and all ivory and all vessels of the most valuable wood and bronze and iron and marble. [§] gomōn chrusou kai argurou kai lithou timiou kai margariton kai büssinou kai porphuras kai sirikou kai kokkinou, kai pan xulon thuinon kai pan skeuos elephantinon kai pan skeuos ek xulou timiotatou kai chalkou kai siderou kai marmarou This verse lists the materials used to construct the Tabernacle. It details gold, silver, precious stones, pearls, fine linen, purple dye, crimson dye, fragrant wood, ivory, wood of great value, bronze, iron and marble. [REV.18.13] And cinnamon and frankincense and perfumes and myrrh and incense and wine and oil and fine flour and grain and beasts and sheep, and horses and chariots and bodies, and souls of people. [§] kai kinnamon kai amomon kai thumiata kai myron kai libanon kai oinos kai elaion kai semidalin kai siton kai ktenia kai probata, kai hippon kai redon kai somaton, kai psychas anthropoon. This verse lists various goods offered as tribute or offerings. The words represent spices, oils, grains, livestock, and ultimately, people. It appears to be a detailed inventory of items. [REV.18.14] And the fullness of your soul’s desire has departed from you, and all the rich and shining things have been lost to you, and they will certainly not be found again. [§] kai hee opora soo tees epithumeeas tees psukhees apelthen apo soo, kai panta ta lipara kai ta lamvra apoleto apo soo kai ouketi ou mee auta heureousin. This verse is in Ancient Greek. It describes the departure of desires and pleasures. "opora" refers to abundance or fullness, specifically relating to desire. "lipara" means rich or fatty, implying luxurious pleasures. "lamvra" means bright or shining, again connoting appealing pleasures. The final clause indicates these things will not be found again. [REV.18.15] These merchants, who grew wealthy from her, will stand far off, because of the fear of her torment, weeping and mourning. [§] hoi emporoi touton hoi plouthesantes ap' autes apo makrothen stesontai dia ton phobon tou basanismou autes klainontes kai pentountes This verse describes merchants who profited from 'her' (likely a symbolic city or entity) standing at a distance because of the fear of her torment, weeping and mourning. The verse uses definite articles and prepositional phrases to indicate location and reason. 'Basanismos' refers to torture or torment. The merchants are mourning their lost profits and fearing the consequences associated with 'her'. [REV.18.16] They were saying, "Woe, woe, the great city, the one clothed in fine linen and purple and scarlet, and adorned with gold and precious stone and pearl!" [§] legontes oue oue, hee polis hee megale, hee periveblemenee buission kai porphuroon kai kokkinon kai kechruosmenee [en] chrusioo kai lithoo timeeoo kai margaritee This verse describes a great city adorned in luxurious materials. "Oue oue" is a lament, a double "woe". The city is described as being clothed in fine linen, purple, and scarlet, and ornamented with gold, precious stone, and pearl. The word in brackets '[en]' is a preposition meaning 'in'. [REV.18.17] Because in one hour this great wealth was made desolate. And every shipmaster and everyone who sails to a place, and sailors, and as many as work on the sea, stood from afar. [§] hoti mia hora heremothe ho tosoutos ploutos. Kai pas kubernetes kai pas ho epi topon pleon kai naustai kai hosoi ten thalassan ergazontai, apo makrothen estesan This verse describes a great wealth being utterly ruined in a single hour. It then details how all shipmasters, those who trade by sea, sailors, and all who work on the sea stood at a distance. [REV.18.18] And they cried out, looking at the smoke of its burning, saying, "Who is similar to the great city?" [§] kai ekrazon blepontes ton kapnon tes pyroseos autes legontes tis homoia te polei te megale This verse describes people crying out while looking at the smoke of its burning, asking who is comparable to the great city. [REV.18.19] And they struck then upon their heads and cried, weeping and mourning, saying: "Woe, woe, the great city, in which all those possessing ships in the sea became wealthy from its preciousness, for in one hour it was made desolate." [§] kai evalon khoun epi tas kephalas autōn kai ekrazon klaiontes kai pentountes legontes: ouai ouai, h polis h megale, en hē eploutisan pantes hoi echontes ta ploia en tē thalassē ek tēs timiōtētos autēs, hoti mia hōra ērēmōthē. This verse describes a lament over the destruction of a great city that prospered through maritime trade. The phrase 'kai evalon khoun' is difficult to translate literally and contextually indicates action taken leading to the lament. The repetitions and exclamations emphasize the intensity of grief. The verse speaks of the city’s wealth derived from its ships and the sea. [REV.18.20] Rejoice over her, heaven, and the holy ones and the apostles and the prophets, because God judged your judgment from her. [§] Rejoice over her, heaven, and the holy ones and the apostles and the prophets, because God judged the judgment of you from her. This verse is from the Book of Revelation. It calls for rejoicing in heaven over a judgment that has occurred. "Heaven" represents the dwelling place of God and the righteous. The verse addresses various groups within that realm – the holy ones (angels or other divine beings), apostles, and prophets – calling them to share in the joy. The core statement is that God has rendered a judgment, and this judgment originated with or concerned 'her' – a previously mentioned entity whose fate is being celebrated. We will translate the Greek word 'theos' as 'God', maintaining consistency with the prompt. [REV.18.21] And one powerful messenger began to cast a stone as a great millstone into the sea, saying: "Thus with force will Babylon, the great city, be thrown, and it will not be found anymore." [§] Kai eren heis angelos ischuros lithon hos mylinon megan kai ebalen eis ten thalassan legon: houtos hormati blethēsetai Babylon hē megalē polis kai ou mē heurethē eti. This verse describes a powerful angel casting a large millstone into the sea, proclaiming the destruction of Babylon. Each word is translated directly to its English equivalent. 'Kai' is 'and'. 'Eren' is 'began'. 'Heis' is 'one'. 'Angelos' is 'messenger'. 'Ischuros' is 'powerful'. 'Lithon' is 'stone'. 'Hos' is 'as'. 'Mylinon' is 'millstone'. 'Megan' is 'great'. 'Ebalen' is 'cast'. 'Eis' is 'into'. 'Ten' is 'the'. 'Thalassan' is 'sea'. 'Legon' is 'saying'. 'Houtos' is 'thus'. 'Hormati' is 'with force/impetus'. 'Blethēsetai' is 'will be thrown'. 'Babylon' is 'Babylon'. 'Hē' is 'the'. 'Megalē' is 'great'. 'Polis' is 'city'. 'Kai' is 'and'. 'Ou' is 'not'. 'Mē' is 'that'. 'Heurethē' is 'will be found'. 'Eti' is 'anymore'. [REV.18.22] And the sound of lyre players and musicians and flute players and trumpet players will not be heard in you anymore, and every craftsman of every craft will not be found in you anymore, and the sound of a mill will not be heard in you anymore. [§] kai phone kitarodonton kai mousikon kai auleton kai salpiston ou me akousthee en soi eti, kai pas tekhnites pasis tekhnes ou me heurethei en soi eti, kai phone mulou ou me akousthee en soi eti. This verse is from the Septuagint (Greek translation of the Old Testament), specifically Revelation 18:22. It describes a lament over the fall of Babylon, detailing the cessation of sounds associated with artistry, craftsmanship, and daily life. 'Phone' means 'sound' or 'voice'. 'Kitarodonton' refers to those playing the kitara (a type of lyre). 'Mousikon' refers to musicians. 'Auleton' refers to flute players. 'Salpiston' refers to trumpet players. 'Tekhnites' means 'craftsmen' or 'artisans'. 'Mulou' refers to a mill. The phrase 'ou me akousthee' means 'will not be heard'. 'En soi' means 'in you'. 'Eti' means 'anymore' or 'further'. [REV.18.23] And the light of a lamp will not shine in you anymore, and the voice of a bridegroom and a bride will not be heard in you anymore; for your merchants were the greatest of the earth, for by your sorcery all the nations were deceived. [§] kai phos luchnou ou me phanei en soi eti, kai phone nymphiou kai nymphēs ou me akousthē en soi eti; hoti hoi emporoi sou ēsan hoi megistanes tēs gēs, hoti en tē pharmakeia sou eplanēthēsan panta ta ethnē. This verse comes from the Book of Revelation (18:23). It describes the complete and utter destruction of Babylon, and the cessation of all life and commerce within its walls. 'Phos' means 'light', 'luchnos' means 'lamp', 'phone' means 'voice', 'nymphios' means 'bridegroom', 'nymphē' means 'bride', 'emporoi' means 'merchants', 'megistanes' means 'greatest', 'pharmakeia' means 'sorcery' or 'drug trade', and 'ethnē' means 'nations'. [REV.18.24] And in it, the blood of the prophets and the holy ones was found, and of all those who were slaughtered on the earth. [§] kai en aute haima prophēton kai hagiōn heurethēkai pantōn tōn esphagmenōn epi tēs gēs This verse is from the Book of Revelation. It describes a vision of those who have been martyred for their faith. The verse states that the blood of prophets and holy ones was found within something, and that it included all those who were slaughtered on the earth. The 'something' in question is implied to be a location or a condition where the memory of their sacrifice persists. The original text uses the definite article 'the' before 'prophets', 'holy ones', and 'slain', suggesting specific groups or categories of people.

REV.19

[REV.19.1] After these things, I heard as a voice of a great multitude in the heaven, saying: praise Yahveh: the salvation, and the glory, and the power of God our own. [§] Metah tauta ekousa hos phonen megalen okhlou pollu en to ourano legonton: halleluia: he soteria kai he doxa kai he dunamis tou theou hemon. This verse is from the Book of Revelation in the New Testament. It describes a great multitude in heaven praising God. The phrase "halleluia" is a transliteration from a Hebrew praise phrase. The surrounding text is a statement describing God's salvation, glory, and power. [REV.19.2] Because the judgments of the Gods are true and just; because the Gods judged the great prostitute who corrupted the earth with her immorality, and the Gods avenged the blood of their servants from her hand. [§] hoti alēthina kai dikaiai hai kriseis autou; hoti ekinen tēn pornin tēn megalēn hētis ephtheiren tēn gēn en tēi porneia autēs, kai exedikesen to haima tōn doulōn autou ek cheiros autēs. This verse describes the true and just judgments of God, specifically regarding the judgment of a great prostitute (often interpreted as a symbol of idolatrous nations or the corrupt world system) who corrupted the earth with her immorality. It also states that God avenged the blood of His servants from her hand. [REV.19.3] And a second time they said: "Praise Yahveh!" And the smoke of it ascends into the ages of the ages. [§] Kai deuteron eirekan: halleluia: kai ho kapnos autes anabainei eis tous aionas ton aiōnon. This verse comes from Revelation 15:8. It describes a scene in heaven where smoke rises from the temple, signifying the prayers of the saints. "Kai" means "and". "Deuteron" means "second". "Eirekan" means "they have said". "Halleluia" is a transliteration of a Hebrew phrase meaning "Praise Yahveh". "Ho kapnos autes" means "the smoke of it". "Anabainei" means "is rising". "Eis tous aiōnas ton aiōnon" means "into the ages of the ages". [REV.19.4] And the twenty-four elders and the four living creatures fell down and worshipped the God who is seated on the throne, saying, “Truly, praise Yahveh.” [§] kai epesan hoi presbuteroi hoi eikosi tessares kai ta tessara zoa kai prosekyneesan to theo to kathemeno epi to throno legontes: amen alloulouia. This verse describes the twenty-four elders and the four living creatures falling down and worshipping God who is seated on the throne, saying, “Amen, Hallelujah.” The original text comes from the Book of Revelation. 'Presbuteroi' refers to elders, 'zoa' refers to living creatures, 'prosekyneesan' means to worship, 'theo' is God, and 'kathemeno' means seated. [REV.19.5] And a voice came from the throne saying: Praise the God of us, all the servants of him, and those who fear him, the small ones and the great ones. [§] kai phone apo tou thronou exelthen legousa: aineite to theo hemon pantes hoi douloi autou [kai] hoi phoboumenoi auton, hoi mikroi kai hoi megaloi. This verse comes from the Book of Revelation. The original language is Koine Greek. 'Phone' means 'voice'. 'Thronou' is the genitive of 'thronos' meaning 'of the throne'. 'Aineite' is a verb meaning 'praise'. 'Theo' means 'god'. 'Hemon' means 'our'. 'Pantes' means 'all'. 'Hoi' is a definite article meaning 'the'. 'Douloi' means 'servants'. 'Autou' is a possessive pronoun meaning 'of him'. 'Phoboumenoi' means 'those who fear'. 'Mikroi' means 'small ones'. 'Megaloi' means 'great ones'. The brackets around 'kai' indicate it may be optional. [REV.19.6] And I heard a voice like that of a great multitude, and like the sound of many waters, and like the sound of mighty thunders saying: ‘Praise Yahveh’, because the Lord God, the Almighty, has reigned. [§] Kai akousa hos phone ochlou pollou kai hos phone hydaton pollon kai hos phone vronton ischuron legonton: halleluia, hoti ebasileusen kurios ho theos [hemon] ho pantokrator. This verse comes from the Book of Revelation in the New Testament. It describes a sound heard in heaven, characterized as the voices of a great multitude, many waters, and strong thunders. These voices proclaim 'Hallelujah,' declaring that the Lord God, the Almighty, has reigned. The original language is Koine Greek. 'Hallelujah' is a transliteration from Hebrew and means 'Praise Yahveh'. 'Kurios' means 'Lord'. 'Theos' means 'God'. 'Pantokrator' means 'Almighty'. [REV.19.7] Let us rejoice and exult, and let us give the glory to him, because the wedding of the Lamb has come, and his wife has prepared herself. [§] khairomen kai agallioomen kai dosomen ten doxan auto, hoti eelthen ho gamos tou arniou kai he gyne autou hetoimasen heauten This verse originates from the Book of Revelation and describes rejoicing because the wedding of the Lamb has arrived and his wife has made herself ready. 'Khairo' means to rejoice. 'Agalliao' means to exult or be exceedingly glad. 'Doxa' refers to glory or honor. 'Autos' is a pronoun meaning 'him' or 'herself'. 'Ho gamos' means 'the wedding'. 'Arniou' means 'of the Lamb'. 'Gyne' means 'wife'. 'Hetoimasen' means 'prepared'. 'Heauten' refers to 'herself'. [REV.19.8] And it was given to her that she might be clothed in fine linen, bright and clean, for the fine linen is the righteous deeds of the holy ones. [§] kai edothe autē hina peribalētai bussion lambron katharon: to gar bussion ta dikaiōmata tōn hagiōn estin. This verse comes from the Book of Revelation. It describes a woman clothed with a garment of fine linen. The verse states that the fine linen represents the righteous acts of the holy ones. The words used here are standard Koine Greek. "kai" means and. "edothe" means was given. "autē" means to her. "hina" means that. "peribalētai" means may be clothed. "bussion" means fine linen. "lambron" means bright. "katharon" means clean. "to gar" means for. "dikaiōmata" means righteous acts or deeds. "tōn hagiōn" means of the holy ones. "estin" means is. [REV.19.9] And he says to me: "Write: Blessed are those who are called to the dinner of the wedding of the lamb." And he says to me: "These words are true of God. [§] Kai lege moi: grapson: makarioi hoi eis to deipnon tou gamou tou arniou keklimenoi. Kai lege moi: houtoi hoi logoi alithinoi tou theou eisin. This verse is from the Book of Revelation in the New Testament. It describes a vision of a wedding feast for the lamb (Jesus). The speaker is instructing the author (John) to write down a blessing for those who are invited to this feast, and confirms the truthfulness of these words as originating from God. The original language is Koine Greek. [REV.19.10] And I fell before his feet to worship him. And he said to me, "See, do not do it. I am a fellow servant of yours and of your brothers who possess the testimony of Jesus. Worship God. For the testimony of Jesus is the spirit of prophecy." [§] kai epesa emprosten ton podon autou proskunesai autoi. kai legei moi: hora mi: syndoulos sou eimi kai ton adelphon sou ton echonton ten marturian Iesou: toi theoi proskuneson. he gar marturia Iesou estin to pneuma tes propheteias. This verse describes a vision where the speaker falls before the feet of an angel to worship him, but the angel instructs him to worship God instead. The angel identifies himself as a fellow servant of those who hold the testimony of Jesus. The testimony of Jesus is identified as the spirit of prophecy. [REV.19.11] And I saw the heaven having been opened, and behold, a white horse and the one sitting on it, being called Faithful and True, and in righteousness he judges and wages war. [§] kai eidon ton ouranon eneogmenon, kai idou hippos leukos kai ho kathemenos ep' autou [kaloumenos] pistos kai aletheinos, kai en dikaiosune krinei kai polemei. This verse describes a vision of heaven opening, and a white horse appearing with a rider who is called Faithful and True, and who judges and wages war in righteousness. The verse utilizes descriptive language and titles for the rider. [REV.19.12] And the eyes of him were as a flame of fire, and upon the head of him were many crowns, having a name written which no one knows except himself. [§] hoi de ophthalmioi autou [hos] phlox pyros, kai epi ten kephalen autou diadēmata polla, echōn onoma gegrammenon ho oudeis oiden ei mē autos This verse describes a figure with eyes like a flame of fire, and many crowns on his head. He has a name written that no one knows except himself. The verse uses descriptive language to portray a powerful and mysterious being. [REV.19.13] And having been clothed in a garment stained with blood, and his name is called the Word of God. [§] kai peribeblēmenos himation bebammenon haimati, kai keklētai to onoma autou ho logos tou theou. This verse describes someone clothed in a garment stained with blood, and whose name is 'the Word of God'. 'Kai' means 'and'. 'Peribeblēmenos' is a participle meaning 'having been clothed'. 'Himation' means 'garment' or 'robe'. 'Bebammenon' is another participle, meaning 'having been stained'. 'Haimati' means 'with blood'. 'Keklētai' is the passive voice of 'call', meaning 'is called'. 'To onoma autou' means 'his name'. 'Ho logos tou theou' means 'the Word of God'. [REV.19.14] And the armies that are in the heaven followed him upon horses white, having been clothed with linen white and pure. [§] Kai ta strateumata [ta] en to ourano akolouthei auto eph hippois leukois, endeduemeni bussion leukon katharon. This verse describes armies in heaven following someone on white horses, dressed in pure white linen. "Kai" means "and". "ta strateumata" means "the armies". "en to ourano" means "in the heaven". "akolouthei" means "follows". "auto" means "him". "eph hippois leukois" means "on horses white". "endeduemeni" means "having been clothed". "bussion leukon katharon" means "linen white pure". [REV.19.15] And from the mouth of him proceeds a sword sharp, so that with it he may strike the nations, and he himself will shepherd them with a rod of iron, and he himself will tread the winepress of the wine of the anger of the wrath of God the Almighty. [§] kai ek tou stomatos autou ekporeuetai romphaia oxeia, hina en aute pataxe ta ethne, kai autos poimanei autous en rabdo sidereai, kai autos patei ten lenon tou oinou tou thymou tes orges tou theou tou pantokratoros This verse describes a sword proceeding from the mouth of someone, used to strike nations. This figure also shepherds the nations with an iron rod and treads the winepress of the wrath of God the Almighty. Each word is being translated directly, retaining original meaning and context. [REV.19.16] And there was written on the garment and on the thigh a name: King of kings and Lord of lords. [§] kai ehei epi to himation kai epi ton miron autou onoma gegrammenon: Basileus basileon kai kurios kurion. This verse describes a name written on a garment and thigh. "Basileus basileon" translates to "King of kings" and "kurios kurion" translates to "Lord of lords". The verse states what is written is the name of someone who is both a King of Kings, and a Lord of Lords. [REV.19.17] And I saw one messenger standing in the sun, and he cried out in a great voice, saying to all the birds that are flying in mid-heaven, “Come, gather together to the great supper of God.” [§] Kai eidon hena aggelon hestota en to helio kai ekraxen [en] phone megale legon pasin tois orneoις tois petomenoις en mesouranemati. Deute synachthete eis to deipnon to mega tou theou. This verse describes a vision of an angel standing in the sun, proclaiming a call to all birds flying in mid-heaven to come to a great supper of God. The words are from the Book of Revelation. "Kai" means "and". "Eidon" means "I saw". "Aggelos" means "messenger" or "angel". "Helio" means "sun". "Ekraxen" means "cried out". "Phone" means "voice". "Mega" means "great". "Legon" means "saying". "Pasin" means "to all". "Orneis" means "birds". "Petomenois" means "flying". "Mesouranemati" means "mid-heaven". "Deute" means "come". "Synachthete" means "gather together". "Deipnon" means "supper". "Tou theou" means "of God". [REV.19.18] So that you may eat the flesh of kings and the flesh of commanders and the flesh of the powerful and the flesh of horses and those who sit upon them, and the flesh of all people, both free and enslaved, small and great. [§] hina phageite sarkas basileon kai sarkas chiliarchon kai sarkas ischuron kai sarkas hippon kai ton kathemenon ep’ autōn kai sarkas pantōn eleutherōn te kai doulōn kai mikrōn kai megalōn. This verse describes a gruesome vision of scavenging birds feasting on the flesh of various individuals, ranging from kings and commanders to horses and their riders, and finally all people, free or enslaved, small or great. It's highly symbolic, likely representing divine judgment and the ultimate leveling of power structures. The repeated phrase "sarkas" (flesh) emphasizes the physicality of death and decay. [REV.19.19] And I saw the beast and the kings of the earth and their armies gathered to make war with the one who sits on the horse and with his army. [§] Kai eidon to therion kai tous basileis tes ges kai ta strateumata auton sunegmena poiesai ton polemon meta tou kathemenou epi tou hippou kai meta tou strateumatos autou. This verse describes a vision of a beast and the kings of the earth, along with their armies, gathering to make war. They are aligned with the one sitting on a horse and his army. The verse utilizes conjunctions to connect these elements, painting a scene of impending conflict. The words are descriptive, detailing who is involved in the preparation for war. [REV.19.20] And the beast was seized, and with him, the false prophet who performed the signs before him, by means of which he misled those who received the mark of the beast and those who worshiped its image. Alive, the two were thrown into the lake of the fire that is burning in sulfur. [§] kai epiaηθη to θηηrion kai metμ autou ho pseudoproηtηs ho poioηsas ta sηmeia enωpion autou, en hois eplanηsen tous labontas to charagma tou θηriou kai tous proskunountas tη eikoni autou: zηntes eblηθηsan hoi duo eis tη limnηn tou pyrηs tηs kaiomenηs en θeiο. This verse describes the capture of the beast and the false prophet, and their subsequent punishment. The beast is a symbolic representation of an earthly power, and the false prophet serves it by performing deceptive signs. Those who receive the mark of the beast or worship its image are misled. The verse culminates with the beast and false prophet being thrown alive into a lake of burning fire. [REV.19.21] And the rest perished by the sword of the one sitting on the horse, the one coming out of his mouth, and all the birds were filled with their flesh. [§] kai hoi loipoi apektanthēsan en tēi romphaiā tou kathēmenou epi tou hippou tēi exelthousēi ek tou stomatos autou, kai panta ta ornea echortasthēsan ek tōn sarkōn autōn. This verse describes a slaughter where the remaining people were killed by a sword coming from the mouth of someone riding a horse, and the birds became full from eating their flesh. This imagery is highly symbolic and likely related to a divine judgment.

REV.20

[REV.20.1] And I saw an angel descending from the heaven, having the key of the abyss and a chain great upon the hand of him. [§] Kai eidon angelon katabainonta ek tou ouranou echonta ten klein tes abussou kai halusin megalen epi ten cheira autou. This verse describes a vision of an angel descending from heaven. The angel possesses the key to the abyss and a great chain in his hand. Each word is translated directly, focusing on literal meaning rather than traditional theological interpretations. Note that 'abussos' refers to a bottomless pit or abyss. [REV.20.2] And he seized the dragon, the ancient serpent, who is the slanderer and the adversary, and he bound him for a thousand years. [§] kai ekratēsen ton drakonta, ho ophis ho archaios, hos estin Diabolos kai ho Satanas, kai edēsen auton chilia etē This verse describes the binding of the dragon, identified as the ancient serpent, who is also known as the Devil and Satan, for a thousand years. The verse utilizes descriptive titles rather than names in the same way that many ancient texts do. "Drakon" simply means dragon, and "ophis" means serpent. "Diabolos" means slanderer or accuser, and "Satanas" means adversary. These are titles, not proper names. [REV.20.3] And he cast him into the abyss and shut him in and sealed above him, so that he might not mislead any longer the nations until the thousand years are completed. After these things, it is necessary for him to be released for a little time. [§] kai evalen auton eis ten abysson kai ekleisen kai esfragisen epano autou, hina me planesei eti ta ethne achri telesthei ta chilia ete. meta tauta dei luthenai auton mikron chronon. This verse describes the binding of a deceptive figure and his imprisonment in a pit, sealed for a thousand years. After that time, he will be released for a short period. The original language is Koine Greek. 'abysson' is a transliteration of the Greek word 'abyssos,' meaning a bottomless pit or the deep. 'planesei' is derived from 'planao,' meaning to lead astray or deceive. 'ethne' refers to nations or Gentiles. 'chilia ete' means 'a thousand years.' 'lythenai' means 'to be loosed' or 'released.' [REV.20.4] And I saw thrones, and those who sat on them received judgment, and the souls of those who had been slain for the testimony of Jesus and for the word of God. And those who had not worshiped the beast nor its image, and had not received the mark upon their forehead and upon their hand, they lived and reigned with the Christ for a thousand years. [§] kai eidon thronous kai ekathisan ep' autous kai krima edothe autois, kai tas psychas ton pepelekismenon dia ten martyrian Iesou kai dia ton logon tou theou kai hoitines ou prosekyneisan to therion oude ten eikona autou kai ouk elabon to charagma epi to metopon kai epi ten cheira auton. kai ezesan kai ebasileusan meta tou Christou chilia ete. This verse describes a vision of thrones and those who sit on them receiving judgment. It then speaks of the souls of those who were slain for their testimony of Jesus and for the word of God, and those who did not worship the beast or its image and did not receive its mark. These individuals will live and reign with Christ for a thousand years. [REV.20.5] The remaining of the dead did not live until the thousand years were completed. This is the first resurrection. [§] hoi loipoi ton nekron ouk ezēsan achri telesthēi ta chilia etē. Hautē hē anastasis hē prōtē. This verse describes a first resurrection, occurring after a thousand years have been completed. The 'others of the dead' do not live until that time. The original Greek uses definite articles frequently, and the sentence structure is fairly straightforward. [REV.20.6] Blessed and holy is the one having a part in the first resurrection. Upon these, the second death has no authority, but they will be priests of God and of Christ, and they will reign with Him for a thousand years. [§] makarios kai hagios ho echon meros en te anastasei te protei; epi touton ho deuteros thanatos ouk echei exousian, all’ esontai hiereis tou theou kai tou Christou kai basileuousin met’ autou ta chilia eti. This verse is from the book of Revelation. 'Makarios' means blessed. 'Hagios' means holy. 'Echon' means having. 'Meros' means a part or share. 'Anastasei' refers to resurrection. 'Protei' means first. 'Deuteros' means second. 'Thanatos' means death. 'Exousia' means authority or power. 'Hiereis' means priests. 'Tou theou' means of God. 'Tou Christou' means of Christ. 'Basileuousin' means they will reign. 'Met’ autou' means with Him. 'Chilia eti' means a thousand years. [REV.20.7] And when the thousand years are completed, the satan will be released from the prison of him. [§] kai hotan telestho ta khilia ete, luthesetai ho satanas ek tes phylakes autou This verse comes from the Book of Revelation. 'kai' means 'and', 'hotan' means 'when', 'telestho' means 'are completed', 'ta khilia ete' means 'the thousand years', 'luthesetai' means 'will be released', 'ho satanas' means 'the satan', and 'ek tes phylakes autou' means 'from the prison of him'. It describes the release of the satan after a period of one thousand years. [REV.20.8] And it will come to pass that they will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for battle, whose number is as the sand of the sea. [§] kai exeleusetai planesai ta ethne ta en tais tessarin goniais tes ges, ton Gog kai Magog, synagein autous eis ton polemon, hon ho arithmos auton hos he ammos tes thalasses. This verse describes a future event where Gog and Magog will lead nations from the four corners of the earth into battle. The number of their forces is likened to the sand of the sea. This comes from the Book of Revelation. The original text is Koine Greek. [REV.20.9] And they ascended onto the width of the earth, and they surrounded the intervention of the holy ones and the city, the beloved. And fire descended out of the heaven and it consumed them. [§] kai anebesan epi to platos tees gees kai ekukleusan ten parembolen ton hagion kai ten polin ten egapemenen, kai katebe pur ek tou ouranou kai katephagen autous. This verse describes an ascent onto the breadth of the earth, a surrounding of the dwelling of the holy ones and the beloved city, and then fire descending from heaven to consume those who did so. The language is highly symbolic, likely referring to a judgment or divine intervention. [REV.20.10] And the accuser, the one deceiving them, was thrown into the lake of fire and sulfur, where also the beast and the false prophet were, and they will be tormented days and nights for the ages of the ages. [§] kai ho diabolos ho planon autous eblethe eis ten limnen tou pyrós kai theiou hopou kai to therion kai ho pseudoprophetes, kai basanisthesontai hemeras kai nuktos eis tous aiônas tôn aiônôn. This verse describes the fate of the devil, the beast, and the false prophet. They are thrown into a lake of fire and sulfur and will be tormented day and night forever and ever. ‘Diabolos’ means ‘accuser’ or ‘slanderer’. ‘Therion’ means ‘beast’. ‘Pseudoprophetes’ means ‘false prophet’. The verse is speaking of eternal punishment. [REV.20.11] And I saw a great white throne and the one sitting upon it, from whose face the earth and the sky departed, and a place was not found for them. [§] Kai eidon thronon megan leukon kai ton kathemenon ep' auton, hou apo tou prosopou efugen he ge kai ho ouranos kai topos ouch heurethe autois. This verse describes a great white throne and the one sitting on it. From the face of this being, the earth and the sky fled, and no place was found for them. The verse speaks of a powerful, divine entity whose presence causes the cosmos to disappear. [REV.20.12] And I saw the dead, the great and the small, standing before the throne. And books were opened, and another book was opened, which is of life, and the dead were judged out of the things written in the books according to the works of them. [§] kai eidon tous nekrous, tous megalous kai tous mikrous, hestotas enopion tou thronou. kai biblia enoichθηsan, kai allo biblion enoichθη, ho estin tes zoes, kai ekrithθηsan hoi nekroi ek ton gegrammenon en tois bibliois kata ta erga auton. This verse describes a vision of the dead, both great and small, standing before a throne. Books are opened, including a book of life, and the dead are judged according to their deeds as recorded in the books. [REV.20.13] And the sea gave up the dead who were in it, and Death and the underworld gave up the dead who were in them, and each one was judged according to their deeds. [§] kai edoken hee thalassa tous nekrous tous en autee kai ho thanatos kai ho hades edokan tous nekrous tous en autois, kai ekrithēsan hekastos kata ta erga autōn. This verse describes the sea, death, and the underworld giving up their dead for judgment. Each person will be judged according to their deeds. The original text is in Koine Greek. [REV.20.14] And death and the underworld were thrown into the lake of fire. This death, the second, is the lake of fire. [§] kai ho thanatos kai ho hades eblethesan eis ten limnen tou pyros. houtos ho thanatos ho deuteros estin, he limne tou pyros. This verse describes death and the underworld being thrown into the lake of fire. It then clarifies that this is the second death, which is the lake of fire itself. The original text uses Greek words for death (thanatos), the underworld (hades), lake (limne), and fire (pyros). [REV.20.15] And if anyone is not found written in the book of life, they were thrown into the lake of fire. [§] kai ei tis ouch heurethe en te biblo tes zoes gegrammenos, eblethe eis ten limnen tou pyrós This verse describes the fate of those not found written in the book of life. The verse uses 'kai' (and), 'ei' (if/that), 'tis' (someone/anyone), 'heurethe' (is found), 'en' (in), 'te' (the), 'biblo' (book), 'tes' (of the), 'zoes' (life), 'gegrammenos' (written), 'eblethe' (was thrown/cast), 'eis' (into), 'ten' (the), 'limnen' (lake), 'tou' (of the), 'pyrós' (fire).

REV.21

[REV.21.1] And I saw a heaven new and an earth new. For the first heaven and the first earth have departed, and the sea exists no longer. [§] kai eidōn ouranon kainon kai gēn kainēn. ho gar prōtos ouranos kai hē prōtē gē apelthan kai hē thalassa ouk estin eti. This verse describes a new heaven and a new earth. It states that the original heaven and earth have passed away, and there is no longer any sea. The verse uses the definite article 'the' before 'heaven' and 'earth', and 'sea' to denote specific instances. The word 'kainos' is used for 'new', indicating something qualitatively different rather than simply newly created. 'Apelthan' signifies a departure or passing away. [REV.21.2] And I saw the holy city, New Jerusalem, descending from heaven from God, prepared as a bride adorned for her husband. [§] kai ten polin ten hagian Ierousalem kainen eidon katabainousan ek tou ouranou apo tou theou hetoimasmenen hos nymphen kekosmenen toi andri autes. This verse describes the New Jerusalem descending from heaven, prepared as a bride adorned for her husband. 'Theos' means 'God'. 'Polis' means 'city'. 'Hagia' means 'holy'. 'Kainos' means 'new'. 'Katabaino' means 'descending'. 'Ouranos' means 'heaven'. 'Hetoimazo' means 'prepare'. 'Nymphē' means 'bride'. 'Kekosmeo' means 'adorn'. 'Andrē' means 'husband'. [REV.21.3] And I heard a great voice from the throne saying: Behold, the dwelling of God is with people, and He will dwell with them, and they will be His people, and He Himself will be their God. [§] kai akousa phonees megalēs ek tou thronou legousēs: idou hē skēnē tou theou meta tōn anthrōpōn, kai skēnōsei meta autōn, kai autoi laoi autou esontai, kai autos ho theos meta autōn estai [autōn theos]. This verse originates from Revelation 21:3. It describes a voice from the throne proclaiming that God will dwell with humanity. The original Greek uses 'ho theos' (the God) and repeats it at the end. The phrase '[autōn theos]' is a more emphatic repetition of the same idea, signifying 'their God'. [REV.21.4] And he will wipe away every tear from their eyes, and death will no longer exist, nor sorrow, nor crying, nor pain will exist anymore, because the former things have passed away. [§] kai exaleipsei pan dakryon ek ton ophthalmōn autōn, kai ho thanatos ouk estai eti oute penthos oute kraugē oute ponos ouk estai eti, [hoti] ta prōta apēlthan. This verse originates from the Book of Revelation 21:4. It describes a future state where God will wipe away all tears, and death, sorrow, crying, and pain will no longer exist because the former things have passed away. The verse utilizes concepts of divine action ('he will wipe away') and the cessation of negative experiences. The Greek 'kai' means 'and', 'exaleipsei' means 'he will wipe away', 'pan' means 'all', 'dakryon' means 'tears', 'ek' means 'from', 'ton ophthalmōn' means 'the eyes', 'autōn' means 'their', 'ho thanatos' means 'death', 'ouk estai' means 'will not be', 'eti' means 'yet/still/anymore', 'oute' means 'nor/neither', 'penthos' means 'sorrow', 'kraugē' means 'crying', 'ponos' means 'pain', 'hoti' means 'that/because', and 'ta prōta' means 'the former things', and 'apēlthan' means 'have passed away'. [REV.21.5] And said the one sitting on the throne: Behold, new things I make all things, and he says: Write, that these words are trustworthy and true. [§] kai eipen ho kathomenos epi to throno: idou kaina poio panta kai legei: grapson, hoti houtoi hoi logoi pistoi kai alithinoi eisin. This verse is from the Book of Revelation in the New Testament. It states that the one sitting on the throne proclaims that he is making all things new, and commands that it be written down because these words are trustworthy and true. The original text is in Koine Greek. [REV.21.6] And he said to me, "They have come to pass. I am the Alpha and the Omega, the beginning and the end. I will give to the one who is thirsty from the spring of the water of life freely." [§] kai eipen moi, gegonan. ego eimi to alpha kai to omega, he arche kai to telos. ego toi dipsonti doso ek tes peges tou hydatos tes zoes dorean. This verse is from the Book of Revelation. It states a declaration from a figure who identifies as both the beginning and the end, offering living water freely to the thirsty. The original text uses the first and last letters of the Greek alphabet to express this identity. The names used for God are not present here. We are simply translating the words as they are presented, without applying any traditional theological interpretations to the names. [REV.21.7] The one conquering will inherit these things, and I will be to him God, and he will be to me son. [§] ho nikon kleronomesei tauta kai esomai auto theo kai autos estai moi huios This verse uses several key terms related to God and relationship with God. "nikon" means "the one conquering". "tauta" means "these things". "esomai" means "I will be". "theo" is the vocative case of "theos" meaning "God". "huios" means "son". The verse describes a promise to the one who overcomes. [REV.21.8] But as for the cowardly, and those who do not believe, and the detestable, and murderers, and sexually immoral people, and sorcerers, and idolaters, and all liars, their portion will be in the lake burning with fire and sulfur. This is the second death. [§] tois de deilois kai apistois kai ebdelugmenois kai phoneusin kai pornois kai pharmakois kai eidololatrais kai pasin tois pseudesin to meros autōn en tē limnē tē kaiomenē purī kai theio, ho estin ho thanatos ho deuteros. This verse describes the ultimate fate of the cowardly, the unbelieving, the detestable, murderers, sexually immoral, sorcerers, idolaters, and all liars. Their portion will be in the lake of fire and sulfur, which is the second death. The original text uses several descriptors for those who will suffer this fate. It’s important to maintain clarity in the English translation, presenting these descriptors as a list while conveying the severity of their punishment. [REV.21.9] And came one out of the seven angels who have the seven bowls of the full ones, the seven plagues of the last ones, and he spoke with me, saying: “Come, I will show to you the bride, the woman of the lamb.” [§] Kai elthen eis ek ton hepta angelon ton echonton tas hepta phialas ton gemonton ton hepta plēgōn ton eschatōn kai elalēsen met’ emou legōn: deuro, deixō soi tēn nymphēn tēn gunaika tou arniou. This verse describes one of seven angels who possesses seven bowls filled with the seven last plagues. This angel speaks to the narrator, inviting them to see the bride, the wife of the lamb. The original text is Koine Greek. We will attempt a literal translation of the names/titles present, while maintaining proper English grammar. [REV.21.10] And He carried me away in spirit onto a great and high mountain, and He showed to me the city, the holy Jerusalem, descending from heaven from God. [§] kai apēnegken me en pneumati epi oros mega kai hupselon, kai edeixsen moi tēn polin tēn hagian Ierousalēm katabainousan ek tou ouranou apo tou theou This verse describes a vision of the holy city Jerusalem descending from heaven, revealed through the spirit. 'kai' means 'and'. 'apēnegken' means 'he carried away'. 'me' means 'me'. 'en pneumati' means 'in spirit'. 'epi oros mega kai hupselon' means 'onto a great and high mountain'. 'kai' means 'and'. 'edeixsen' means 'he showed'. 'moi' means 'to me'. 'tēn polin' means 'the city'. 'tēn hagian' means 'the holy'. 'Ierousalēm' is the name 'Jerusalem'. 'katabainousan' means 'descending'. 'ek tou ouranou' means 'from heaven'. 'apo tou theou' means 'from God'. [REV.21.11] She possesses the glory of the Gods, and her light is like a very precious stone, like a crystal jasper. [§] echousan ten doxan tou theou, ho photes autes homois litho timiotatoi hos litho iaspidi kristallizonti. This verse describes someone possessing the glory of God, and their brilliance being like a very precious stone, specifically like a crystal jasper. [REV.21.12] Having a great and high wall, it has twelve gates, and upon the gates are twelve angels, and names are inscribed, which are the names of the twelve tribes of the sons of Israel. [§] echousa teichos mega kai hypselon, echousa pylonas dodeka kai epi tois pylosin angelous dodeka kai onomata epigegrammena, ha estin ta onomata ton dodeka phylōn hyiōn Israēl This verse describes a city with a great and high wall, twelve gates, and twelve angels at the gates. The names of the twelve tribes of the sons of Israel are written on the gates. [REV.21.13] From the east are three gates, and from the north are three gates, and from the south are three gates, and from the west are three gates. [§] apo anatoleos pylones treis kai apo borra pylones treis kai apo notou pylones treis kai apo dysmon pylones treis. This verse describes gates, specifically three gates from each cardinal direction: east, north, south, and west. 'Apo' means 'from'. 'Anatoleos' relates to the rising of the sun, or east. 'Borra' is the north. 'Notou' is the south. 'Dysmon' refers to the setting of the sun, or west. 'Pylones' are gates or pillars. 'Treis' means three. [REV.21.14] And the wall of the city has twelve foundations, and on them are twelve names, those of the twelve apostles of the Lamb. [§] kai to teikhos tes poleos echon themelious dodeka kai ep' autōn dodeka onomata tōn dodeka apostolōn tou arniou. This verse describes the wall of the city having twelve foundations and on these foundations are the twelve names of the twelve apostles of the Lamb. 'The Lamb' is a reference to Jesus Christ. The verse originates from the Book of Revelation. The words 'the Gods' are not present in this verse, so there is nothing to translate relating to that. [REV.21.15] And the one speaking with me had a measuring rod of gold, so that he might measure the city and its gates and its wall. [§] Kai ho lalon met' emou eichen metron kalamon chryson, hina metrese ten polin kai tous pylonas autes kai to teichos autes. This verse comes from the Book of Revelation. It describes someone speaking with the author who possesses a golden measuring rod. This rod is used to measure the city, its gates, and its wall. The verse is fairly straightforward in its descriptive nature. [REV.21.16] And the city lies square, and its length is as its width. And he measured the city with the reed, to twelve thousand stadia; the length and the width and the height of it are equal. [§] kai hee polis tetragonos keitai kai to meekos autes hosen [kai] to platos. kai emetresen ten polin to kalamo epi stadion ddeka chiliadon, to meekos kai to platos kai to hypsos autes isa estin. This verse describes the dimensions of a city, stating it is square and its length is equal to its width. It further states the city was measured with a reed of twelve thousand stadia, and that its length, width, and height are equal. [REV.21.17] And it measured the wall of it, one hundred forty-four cubits of measure of a man, which is of an angel. [§] kai emetresen to teichos autes hekaton tessarakonta tessaron pechon metron anthropou, ho estin angelou. This verse describes a measurement of a wall. "emetresen" means measured. "teichos" means wall. "autes" is the possessive pronoun 'her' or 'its'. "hekaton tessarakonta tessaron" is one hundred forty-four. "pechon" is the unit of measurement, a cubit. "metron" means measure. "anthropou" means of a man. "ho estin" means 'which is' or 'that is'. "angelou" means of an angel. [REV.21.18] And the glory of her wall is jasper, and the city is pure gold, like pure glass. [§] kai hee endomeesis too teekhos autees iaspis kai hee polis khreeseeon katharon homoion hualoo katharoo. This verse describes the walls and city of the New Jerusalem in the Book of Revelation. "Endomeesis" refers to the glory or splendor. "Teekhos" means wall. "Autees" is the possessive pronoun 'her'. "Iaspis" is jasper. "Polis" is city. "Khreeseeon" is pure gold. "Homoion" means like or similar to. "Hualoo" means glass. "Katharoo" means pure. [REV.21.19] The foundations of the wall of the city were adorned with every precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, and the fourth emerald. [§] hoi themelioi tou teichous tes poleos panti lithoi timioi kekosmemenoi, ho themelios ho protos iaspis, ho deuteros sappheiros, ho tritos chalkedon, ho tetartos smaragdos This verse describes the foundations of the city wall, adorned with precious stones. Each foundation is identified with a specific gem. 'Themelioi' means foundations, 'teichous' is wall, 'poleos' is city, 'lithoi' is stones, 'timioi' is precious, 'kekosmemenoi' is adorned, 'protos' is first, 'deuteros' is second, 'tritos' is third, 'tetartos' is fourth, 'iaspis' is jasper, 'sappheiros' is sapphire, 'chalkedon' is chalcedony, and 'smaragdos' is emerald. [REV.21.20] The fifth is Sardonux, the sixth is Sardion, the seventh is Chrysólithos, the eighth is Beryllos, the ninth is Topazion, the tenth is Chrysoprasos, the eleventh is Hyakinthos, the twelfth is Amethystos. [§] ho pemtos sardonux, ho ektos sárdion, ho hebdomos chrysólithos, ho ogdoos beryllos, ho enatos topazion, ho dekatos chrysoprasos, ho hendekatos hyakinthos, ho dodekatos amethystos This verse lists twelve gemstones associated with the twelve foundations of the New Jerusalem in the Book of Revelation. The terms are Greek, but the request specifies literal translation avoiding Greek. We must assume the names are meant to be translated as names. Because of the unknown origin of the terms, literal translation is impossible. The names will be treated as proper nouns and transliterated, maintaining the original order. [REV.21.21] And the twelve gate pillars were twelve pearls, with one pearl for each of the gate pillars, from one pearl. And the broad area of the city was gold, pure, like glass, clear. [§] kai hoi dodeka pulones dodeka margarite, ana heis hekastos ton pulonon en ex henos margaritou. kai he plateia tes poleos chrusion katharon hos hyalos diayges. This verse describes the twelve gates of the New Jerusalem in the Book of Revelation. Each gate is made of a single pearl, and the street of the city is made of pure gold, as clear as glass. The original text uses Greek, and contains proper nouns relating to the architecture of the city. [REV.21.22] And a temple I did not see in it, for the Lord God the Almighty is the temple of it, and the lamb. [§] kai naon ouk eidon en autei, ho gar kurios ho theos ho pantokrator naos autes estin kai to arnion. This verse describes the New Jerusalem in the Book of Revelation. It states that no temple was seen in the city, because the Lord God, the Almighty, is its temple, along with the lamb. "Naos" means temple. "Kurios" means Lord. "Theos" means God. "Pantokrator" means Almighty. "To arnion" means the lamb. [REV.21.23] And the city has no need of the sun, nor of the moon, to shine upon it, for the glory of God has illuminated it, and its lamp is the Lamb. [§] kai hee polis oo khreian ekhei too heelioo oodee tees selinees hina fainoseen autee, hee gar doksa too theou efoteesen auteen, kai ho luchnos autees to arneion. This verse speaks of the New Jerusalem, a city that requires no sun or moon because the glory of God illuminates it, and its lamp is the Lamb. The original text uses 'polis' for city, 'heelios' for sun, 'selene' for moon, 'theos' for God, and 'arneion' for lamb. The verse describes a divine illumination replacing natural light sources. [REV.21.24] And the nations will walk by means of her light, and the kings of the earth will bring their glory into her. [§] kai peripatesousin ta ethne dia tou photos autes, kai hoi basileis tes ges ferousin ten doxan auton eis auten This verse originates from the Septuagint, the Greek translation of the Hebrew Bible. 'kai' means 'and'. 'peripatesousin' means 'they will walk'. 'ta ethne' means 'the nations'. 'dia' means 'through'. 'tou photos' means 'of the light'. 'autes' means 'of her'. 'hoi basileis' means 'the kings'. 'tes ges' means 'of the earth'. 'ferousin' means 'they bring'. 'ten doxan' means 'the glory'. 'auton' means 'of them'. 'eis auten' means 'into her'. Considering the context of the original Hebrew, this refers to a divine feminine entity. [REV.21.25] And the gates of it will not be shut during the day, for there will not be night there. [§] kai hoi pulones autes ou me kleisthosin hemeras, nukx gar ouk estai ekei This verse describes the gates of a city that will never be shut, because there will be no night there. 'Pylon' refers to a gate or portal. The verse uses a future negative construction indicating that the gates will absolutely not be closed. 'Ekei' means 'there'. [REV.21.26] And they will bring the glory and the honor of the nations into her. [§] kai oisousin ten doxan kai ten timen ton ethnōn eis autēn This verse is from the Septuagint (Greek translation of the Hebrew Bible), specifically Revelation 21:26. It speaks of nations bringing their glory and honor to Zion (the city of God). The verse uses common Greek words: 'kai' (and), 'oisousin' (they will bring), 'ten doxan' (the glory), 'kai ten timen' (and the honor), 'ton ethnōn' (of the nations), 'eis autēn' (into her/it). We need to accurately convey these ideas in English, recognizing the context of God’s people receiving honor from the nations. [REV.21.27] And absolutely nothing impure will enter it, nor anyone doing abomination and falsehood, unless those whose names are written in the book of life of the Lamb. [§] kai oo mee eiseltay eis autooteh pan koinon kai ho poyon bdelugma kai pseudos ei mee hoi gegrammenoi en to biblio tees zoees too arnioo This verse comes from the Book of Revelation and describes who is permitted to enter the New Jerusalem. The verse states that nothing impure or deceitful will enter, only those whose names are written in the Book of Life of the Lamb. The original verse is in Koine Greek. 'καὶ' is 'and', 'οὐ μὴ' is a strong negative 'not at all', 'εἰσέλθῃ' is 'enter', 'εἰς αὐτὴν' is 'into it', 'πᾶν κοινὸν' is 'every common thing' or 'anything impure', 'καὶ' is 'and', 'ὁ ποιῶν βδέλυγμα καὶ ψεῦδος' is 'the one doing abomination and falsehood', 'εἰ μὴ' is 'unless', 'οἱ γεγραμμένοι' is 'those who are written', 'ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου' is 'in the book of life of the Lamb'.

REV.22

[REV.22.1] And He showed me a river of water of life, shining like crystal, flowing out from the throne of God and of the Lamb. [§] kai edeixen moi potamon hudatos zoes lampron hos krystallon, ekporeuomenon ek tou thronou tou theou kai tou arniou. This verse describes a river of the water of life, shining like crystal, flowing from the throne of God and of the Lamb. 'Kai' means 'and'. 'Edeixen' means 'showed'. 'Moi' means 'to me'. 'Potamon' means 'river'. 'Hudatos' is the genitive plural of 'hudor' meaning 'of water'. 'Zoes' is the genitive singular of 'zoe' meaning 'of life'. 'Lampron' means 'shining, bright'. 'Hos' means 'like, as'. 'Krystallon' means 'crystal'. 'Ekporeuomenon' means 'flowing out, proceeding'. 'Ek' means 'from'. 'Tou thronou' means 'of the throne'. 'Tou theou' means 'of God'. 'Kai' means 'and'. 'Tou arniou' means 'of the Lamb'. [REV.22.2] And there was in the middle of the square of it, and of the river, on this side and on that side, a wood of life, producing fruits of twelve, yielding its fruit each month, and the leaves of the wood are for healing of the nations. [§] en meso tes plateias autes kai tou potamou entheuten kai eketehen xulon zoes poioun karpous dodeka, kata mena hekaston apodidoun ton karpon autou, kai ta phylla tou xylou eis therapeian ton ethnōn. This verse describes a tree of life located in the middle of the city square and along the river, bearing fruit every month and whose leaves are for the healing of the nations. The original text uses Greek words but we will translate it using literal translations of God's names as requested. [REV.22.3] And every devoted thing will no longer be. And the throne of the God and of the lamb will be in it, and his servants will worship him. [§] kai pan katathema ouk estai eti, kai ho thronos tou theou kai tou arniou en autei estai, kai hoi douloi autou latreusousin auto This verse speaks of the new Jerusalem. 'katathema' refers to something devoted or accursed. 'theou' is 'of the God'. 'tou arniou' is 'of the lamb'. 'en autei' means 'in it'. 'autou' refers to 'of him' or 'his'. 'latreusousin' is a future tense verb meaning 'will worship'. [REV.22.4] And they will see the face of Yahveh, and the name of Yahveh will be upon their foreheads. [§] kai opsontai to prosopon autou, kai to onoma autou epi ton metopon auton. This verse is from Revelation 22:4. It describes a vision of the end times where believers will see God's face and His name will be on their foreheads. The original verse is in Koine Greek. This translation exercise focuses on rendering the names of God literally, assuming the context implies a reference to Yahveh. 'Prosopon' refers to face or presence. 'Onoma' means name. 'Metopon' is foreheads. 'Autou' is 'of him/her/it'. [REV.22.5] And night will be no more, and they will have no need of the light of a lamp, and the light of the sun, for Yahveh God will illuminate them, and they will reign for the ages of the ages. [§] kai nux ouk estai eti kai ouk echousin chreian photos luchnou kai photos heliou, hoti kurios ho theos photizei ep' autous, kai basileuousin eis tous aiōnas tōn aiōnōn. This verse comes from the Book of Revelation. It speaks of a future state where there will be no more night, and no need for sun or lamps because Yahveh God will illuminate those who dwell there, and they will reign forever and ever. 'Nux' is night. 'Kurios' is 'my Lord', but it is used here as a title for Yahveh. 'Theos' is 'God'. [REV.22.6] And he said to me, "These words are trustworthy and true, and my Lord, the God of the spirits of the prophets, has sent his messenger to show to his servants what must happen quickly." [§] Kai eipen moi: houtoi hoi logoi pistoi kai alēthinoi, kai ho kyrios ho theos tōn pneumatōn tōn prophētōn apesteilen ton angelon autou deixai tois doulois autou ha dei genesthai en tachei. This verse comes from Revelation 22:6. It states that the speaker told the author that these words are trustworthy and true. Further, my Lord, the God of the spirits of the prophets, sent his messenger to show his servants what must quickly come to pass. [REV.22.7] And behold, I come quickly. Blessed is the one keeping the words of the prophecy of this book. [§] kai idou erkhomai takhy. makarios ho tēron tous logous tēs prophēteias tou bibliou toutou. This verse comes from the Book of Revelation. "Kai" means "and". "Idou" means "behold". "Erkhomai" means "I come". "Takhy" means "quickly". "Makarios" means "blessed". "Ho" is a definite article meaning "the". "Tēron" means "keeping". "Tous" is a definite article meaning "the". "Logous" means "words". "Tēs" is a definite article meaning "the". "Prophēteias" means "prophecy". "Tou" is a definite article meaning "the". "Bibliou" means "book". "Toutou" means "this". The verse expresses a promise and a blessing for those who adhere to the prophetic words contained within the book. [REV.22.8] And I, John, the one hearing and seeing these things. And when I heard and saw, I fell to worship before the feet of the messenger who is showing these things to me. [§] Ka ego Ioannes ho akouon kai blepon tauta. Kai hote ekousa kai eblepsa, epesa proskunesai emprosthen ton podon tou angelou tou deiknunton moi tauta. This verse is from the Book of Revelation in the New Testament. It describes John's reaction upon seeing an angel who is showing him visions. The speaker identifies himself as John, who is both hearing and seeing these events. Upon hearing and seeing, John falls down to worship at the feet of the angel who is revealing these things to him. [REV.22.9] And he says to me, "Behold, do not worship, for I am a servant with you and with your brothers the prophets and with those who keep the words of this book. Worship God." [§] kai legei moi hora me sundoulos sou eimi kai ton adelphon sou ton prophetōn kai ton tērountōn tous logous tou bibliou toutou tō theō proskunēsōn This verse comes from the Book of Revelation. The speaker is an angel addressing John. The verse consists of instructions not to worship the angel but to worship God. "καὶ" means "and". "λέγει" means "says". "μοι" means "to me". "ὅρα" means "see" or "behold". "μή" is a negative particle meaning "not". "σύνδουλος" means "fellow servant". "σου" means "your". "εἰμι" means "I am". "καὶ" means "and". "τῶν" is a genitive plural article meaning "of the". "ἀδελφῶν" means "brothers". "σου" means "your". "τῶν" means "of the". "προφητῶν" means "prophets". "καὶ" means "and". "τῶν" means "of the". "τηρούντων" means "those who keep". "τοὺς" is an accusative plural article meaning "the". "λόγους" means "words". "τοῦ" is a genitive singular article meaning "of the". "βιβλίου" means "book". "τούτου" means "this". "τῷ" is a dative singular article meaning "to the". "θεῷ" means "God". "προσκύνησον" means "worship". [REV.22.10] And He says to me, "Do not seal the words of the prophecy of this book, for the time is near." [§] Kai legei moi, me sphragiseis tous logous tes propheteias tou bibliou toutou, ho kairos gar eggus estin. This verse comes from the Book of Revelation. It is a command given to the speaker not to seal the words of the prophecy of this book, because the time is near. 'Kai' means 'and'. 'Legei' means 'says'. 'Moi' means 'to me'. 'Me sphragiseis' means 'do not seal'. 'Tous logous' means 'the words'. 'Tes propheteias' means 'of the prophecy'. 'Tou bibliou' means 'of the book'. 'Toutou' means 'this'. 'Ho kairos' means 'the time'. 'Gar' means 'for'. 'Eggus estin' means 'is near'. [REV.22.11] The one who wrongs should continue to wrong, and the one who is dirty should continue to become more dirty. And the one who acts justly should continue to do just things, and the one who is holy should continue to become more holy. [§] ho adikon adikesato eti kai ho ruparos rupantheto eti, kai ho dikaios dikaiosunen poiesato eti kai ho hagios hagiasthēto eti. This verse uses several participial phrases, describing those who continue to do what they are already doing. 'Adikon' means 'wrongfully,' 'ruparos' means 'dirty,' 'dikaios' means 'justly,' and 'hagios' means 'holily'. The verb forms indicate continuing action. The verse speaks of those who continue in wrongdoing, those who continue in impurity, and those who continue in righteousness and holiness. [REV.22.12] Behold, I come swiftly, and the reward of mine is with me to repay to each one as the work is of him. [§] Idou erchomai tachys, kai ho misthos mou met’ emou apodounai hekastoi hos to ergon estin autou. This verse appears to be from the book of Revelation. 'Idou' is an interjection meaning 'behold'. 'Erchomai' means 'I come'. 'Tachys' means 'swiftly'. 'Ho misthos' means 'the reward'. 'Mou' means 'my'. 'Met’ emou' means 'with me'. 'Apodounai' means 'to give back' or 'to repay'. 'Hekastoi' means 'to each one'. 'Hos' means 'as'. 'To ergon' means 'the work'. 'Estin' means 'is'. 'Autou' means 'his'. Therefore, the verse speaks of someone coming quickly with a reward to give to each person according to their work. [REV.22.13] I am the A and the Z, the first and the last, the origin and the end. [§] eh-go toh al-fah kah toh oh-meh-gah, ho pro-tos kah ho es-ha-tos, hee ar-khee kah toh te-los. This verse is from the Book of Revelation, and is a statement about the divine nature. 'Alpha' and 'Omega' represent the first and last letters of the Greek alphabet, symbolizing beginning and end. 'Protos' means 'first' and 'eschatos' means 'last'. 'Arche' means 'origin' or 'beginning' and 'telos' means 'end' or 'purpose'. The verse speaks of a being who encompasses all of time and existence. [REV.22.14] Blessed are those who wash their robes, so that they may have authority over the tree of life and may enter the gates into the city. [§] Makarioi hoi plynontes tas stolas auton, hina estai he exousia auton epi to xylon tes zoes kai tois pylosin eiselthosin eis ten polin. This verse is from the Book of Revelation. "Makarioi" means blessed. "hoi plynontes" refers to those who wash. "tas stolas auton" means their robes. "hina estai" indicates so that may be. "he exousia auton" means their authority. "epi to xylon tes zoes" refers to the tree of life. "kai tois pylosin eiselthosin" means and may enter the gates. "eis ten polin" means into the city. [REV.22.15] Outside are the dogs and those who practice sorcery and those who commit sexual immorality and murderers and idolaters and everyone who loves and does falsehood. [§] exō hoi kynes kai hoi pharmakoi kai hoi pornoi kai hoi phoneis kai hoi eidololatrai kai pas philōn kai poiōn pseudos This verse lists those who are excluded from the Kingdom of God. "Exō" means outside. "Hoi kynes" refers to dogs, used metaphorically for those considered unclean or shameful. "Hoi pharmakoi" refers to those who use drugs or practice sorcery. "Hoi pornoi" refers to those who engage in sexual immorality. "Hoi phoneis" means murderers. "Hoi eidololatrai" are idolaters. "Pas philōn kai poiōn pseudos" means everyone who loves and practices falsehood. [REV.22.16] I, Jesus, sent my messenger to testify to you these things to the churches. I am the root and the offspring of David, the star, the bright morning star. [§] Ego Iesous epempsa ton angelon mou martureesai humin tauta epi tais ekklesiais. Ego eimi he riza kai to genos David, ho aster ho lampros ho proinoos. This verse is from the Book of Revelation. It's a direct message from 'Jesus' to the churches. The speaker identifies himself as the 'root and offspring of David', and as 'the bright morning star'. We are translating the names as literally as possible. 'Jesus' remains 'Jesus'. The speaker identifies as sending 'my messenger' to bear witness. [REV.22.17] And the spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who thirsts come, let the one who desires take water of life freely. [§] Kai to pneuma kai hee numphee legousin: erkhou. Kai ho akouon eipato: erkhou. Kai ho dipsōn erchestho, ho thelōn labeto hydor zōēs dōrean. This verse comes from the book of Revelation (22:17) and speaks of an invitation to receive the water of life. 'Pneuma' refers to spirit. 'Numphee' refers to the bride. 'Erkhou' is an invitation to 'come'. 'Hydor zōēs' translates to water of life, offered as a gift ('dōrean'). [REV.22.18] I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, the God will add to that person the plagues that are written in this book. [§] Mar-tu-ro eg-o pan-ti to a-kou-on-ti tous lo-gus tees pro-fee-tei-as too bi-bli-ou tou-tou; e-an tis e-pi-thee ep' au-ta, e-pi-thee-sei ho the-os ep' au-ton tas ple-gas tas ge-gra-me-nas en to bi-bli-ou tou-tou. This verse is from the Book of Revelation. It’s a warning concerning the prophecies contained within the book. It states that anyone who adds to or alters the prophecies will face the plagues written in the book. "Mar-tu-ro" means 'I testify'. "Egō" means 'I'. "Panti tō akouonti" means 'to everyone who hears'. "Tous logous tees prophēteias tou biblíou toutou" means 'the words of the prophecy of this book'. "Ean tis epithei ep' auta" means 'if anyone adds to them'. "Epithesei ho theos ep' auton tas plēgas tas gegrammenas en tō biblíou toutou" means 'the God will add to him the plagues that are written in this book'. [REV.22.19] And if anyone takes away from the words of the book of this prophecy, the God will take away his portion from the tree of life and from the holy city of those written in this book. [§] kai ean tis aphelai apo ton logon tou bibliou tes prophateias tautes, aphelei ho theos to meros autou apo tou xylou tes zoes kai ek tes poleos tes hagias ton gegrammenon en to biblio touto. This verse comes from the Book of Revelation. 'Kai' means 'and'. 'Ean' means 'if'. 'Tis' means 'anyone'. 'Aphelai' means 'take away'. 'Apo' means 'from'. 'Ton logon' means 'the words'. 'Tou bibliou' means 'of the book'. 'Tes prophateias' means 'of the prophecy'. 'Tautes' means 'this'. 'Aphelei' means 'will take away'. 'Ho theos' means 'the God'. 'To meros autou' means 'his portion'. 'Apo tou xylou tes zoes' means 'from the tree of life'. 'Kai ek tes poleos tes hagias' means 'and from the holy city'. 'Ton gegrammenon' means 'those written'. 'En to biblio touto' means 'in this book'. [REV.22.20] The one witnessing these things says, "Yes, I am coming quickly." Amen, come, my Lord Jesus. [§] Legei ho martyron tauta; nai, erchomai tachy. Amen, erchou kurie Iesou. This verse is from the Book of Revelation. It is a declaration by someone bearing witness, stating that they are coming quickly, followed by a response invoking the Lord Jesus to come. "Legei" means 'says'. "ho martyron" refers to 'the witness'. "tauta" means 'these things'. "nai" means 'yes'. "erchomai" means 'I come'. "tachy" means 'quickly'. "Amen" is a declaration of affirmation. "erchou" is an imperative form meaning 'come'. "kurie" means 'Lord'. "Iesou" is the name 'Jesus'. [REV.22.21] The grace of my Lord Yahveh is with all. [§] The grace of my Lord Yahveh with all. This verse uses 'kyrios' which is a Greek word meaning 'Lord'. Following the instructions, 'kyrios' is translated as 'my Lord'. 'Yahveh' is the literal translation of the Tetragrammaton. 'meta' means 'with'. 'panton' means 'all'.