Wahyu 1:13

1:13 and in the midst of the lampstands was one like a son of man. ¹  He was dressed in a robe extending down to his feet and he wore a wide golden belt ²  around his chest.

Wahyu 2:6

2:6 But you do have this going for you: ³  You hate what the Nicolaitans ⁴  practice ⁵  – practices I also hate.

Wahyu 6:14

6:14 The sky ⁶  was split apart ⁷  like a scroll being rolled up, ⁸  and every mountain and island was moved from its place.

Wahyu 7:4

7:4 Now ⁹  I heard the number of those who were marked with the seal, ¹⁰  one hundred and forty-four thousand, sealed from all ¹¹  the tribes of the people of Israel: ¹² 

Wahyu 9:16

9:16 The ¹³  number of soldiers on horseback was two hundred million; ¹⁴  I heard their number.

Wahyu 14:12

14:12 This requires ¹⁵  the steadfast endurance ¹⁶  of the saints – those who obey ¹⁷  God’s commandments and hold to ¹⁸  their faith in Jesus. ¹⁹ 

Wahyu 18:24

18:24 The ²⁰  blood of the saints and prophets was found in her, ²¹ 

along with the blood ²²  of all those who had been killed on the earth.”

Wahyu 19:3

19:3 Then ²³  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ²⁴ 

Wahyu 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ²⁵  (for the fine linen is the righteous deeds of the saints). ²⁶ 

Wahyu 9:20

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ²⁷  of gold, silver, ²⁸  bronze, stone, and wood – idols that cannot see or hear or walk about.

Wahyu 19:10

19:10 So ²⁹  I threw myself down ³⁰  at his feet to worship him, but ³¹  he said, “Do not do this! ³²  I am only ³³  a fellow servant ³⁴  with you and your brothers ³⁵  who hold to the testimony about ³⁶  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[1:13]  ¹ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[1:13]  ² tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[2:6]  ³ tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.

[2:6]  ⁴ sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.

[2:6]  ⁵ tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

[6:14]  ⁶ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ⁷ tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.

[6:14]  ⁸ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

[7:4]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ¹⁰ tn Grk “who were sealed.”

[7:4]  ¹¹ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ¹² tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

[9:16]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:16]  ¹⁴ tn Grk “twenty thousand of ten thousands.”

[14:12]  ¹⁵ tn Grk “Here is.”

[14:12]  ¹⁶ tn Or “the perseverance.”

[14:12]  ¹⁷ tn Grk “who keep.”

[14:12]  ¹⁸ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ¹⁹ tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”

[18:24]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ²¹ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ²² tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[19:3]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ²⁴ tn Or “her smoke ascends forever and ever.”

[19:8]  ²⁵ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ²⁶ sn This phrase is treated as a parenthetical explanation by the author.

[9:20]  ²⁷ tn The word “made” is not in the Greek text but is implied.

[9:20]  ²⁸ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[19:10]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ³⁰ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ³² tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ³³ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ³⁴ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ³⁵ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ³⁶ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”