Wahyu 1:3

1:3 Blessed is the one who reads the words of this ¹  prophecy aloud, ²  and blessed are ³  those who hear and obey ⁴  the things written in it, because the time is near! ⁵ 

Wahyu 1:12

1:12 I ⁶  turned to see whose voice was speaking to me, ⁷  and when I did so, ⁸  I saw seven golden lampstands,

Wahyu 1:16

1:16 He held ⁹  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ¹⁰  face shone like the sun shining at full strength.

Wahyu 4:9

4:9 And whenever the living creatures give glory, honor, ¹¹  and thanks to the one who sits on the throne, who lives forever and ever,

Wahyu 6:1

The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, ¹²  “Come!” ¹³ 

Wahyu 6:5

6:5 Then ¹⁴  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ¹⁵  I looked, ¹⁶  and here came ¹⁷  a black horse! The ¹⁸  one who rode it ¹⁹  had a balance scale ²⁰  in his hand.

Wahyu 6:9

6:9 Now ²¹  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ²²  because of the word of God and because of the testimony they had given.

Wahyu 6:12-13

6:12 Then ²³  I looked when the Lamb opened the sixth seal, and a huge ²⁴  earthquake took place; the sun became as black as sackcloth made of hair, ²⁵  and the full moon became blood red; ²⁶  6:13 and the stars in the sky ²⁷  fell to the earth like a fig tree dropping ²⁸  its unripe figs ²⁹  when shaken by a fierce ³⁰  wind.

Wahyu 9:5

9:5 The locusts ³¹  were not given permission ³²  to kill ³³  them, but only to torture ³⁴  them ³⁵  for five months, and their torture was like that ³⁶  of a scorpion when it stings a person. ³⁷ 

Wahyu 10:4

10:4 When the seven thunders spoke, I was preparing to write, but ³⁸  just then ³⁹  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Wahyu 10:7

10:7 But in the days ⁴⁰  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ⁴¹  just as he has ⁴²  proclaimed to his servants ⁴³  the prophets.”

Wahyu 10:10

10:10 So ⁴⁴  I took the little scroll from the angel’s hand and ate it, and it did taste ⁴⁵  as sweet as honey in my mouth, but ⁴⁶  when I had eaten it, my stomach became bitter.

Wahyu 11:7

11:7 When ⁴⁷  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ⁴⁸  them and kill them.

Wahyu 17:6

17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁴⁹  I ⁵⁰  was greatly astounded ⁵¹  when I saw her.

Wahyu 17:10

17:10 five have fallen; one is, ⁵²  and the other has not yet come, but whenever he does come, he must remain for only a brief time.

Wahyu 18:9

18:9 Then ⁵³  the kings of the earth who committed immoral acts with her and lived in sensual luxury ⁵⁴  with her will weep and wail for her when they see the smoke from the fire that burns her up. ⁵⁵ 

Wahyu 18:18

18:18 and began to shout ⁵⁶  when they saw the smoke from the fire that burned her up, ⁵⁷  “Who is like the great city?”

Wahyu 22:8

22:8 I, John, am the one who heard and saw these things, ⁵⁸  and when I heard and saw them, ⁵⁹  I threw myself down ⁶⁰  to worship at the feet of the angel who was showing them to me.

Wahyu 17:8

17:8 The beast you saw was, and is not, but is about to come up from the abyss ⁶¹  and then go to destruction. The ⁶²  inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that ⁶³  the beast was, and is not, but is to come.

[1:3]  ¹ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ² tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

[1:3]  ³ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ⁴ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ⁵ sn The time refers to the time when the things prophesied would happen.

[1:12]  ⁶ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

[1:12]  ⁷ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[1:12]  ⁸ tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

[1:16]  ⁹ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ¹⁰ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[4:9]  ¹¹ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:1]  ¹² tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ¹³ tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

[6:5]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ¹⁶ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:5]  ¹⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ¹⁹ tn Grk “the one sitting on it.”

[6:5]  ²⁰ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[6:9]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ²² tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:12]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  ²⁴ tn Or “powerful”; Grk “a great.”

[6:12]  ²⁵ tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  ²⁶ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

[6:13]  ²⁷ tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

[6:13]  ²⁸ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ²⁹ tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

[6:13]  ³⁰ tn Grk “great wind.”

[9:5]  ³¹ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ³² tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ³³ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

[9:5]  ³⁴ tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

[9:5]  ³⁵ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ³⁶ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ³⁷ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[10:4]  ³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ³⁹ tn The words “just then” are not in the Greek text, but are implied.

[10:7]  ⁴⁰ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ⁴¹ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ⁴² tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ⁴³ tn See the note on the word “servants” in 1:1.

[10:10]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ⁴⁵ tn Grk “it was.” The idea of taste is implied.

[10:10]  ⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:7]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ⁴⁸ tn Or “be victorious over”; traditionally, “overcome.”

[17:6]  ⁴⁹ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁵¹ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:10]  ⁵² tn That is, one currently reigns.

[18:9]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ⁵⁴ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:9]  ⁵⁵ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[18:18]  ⁵⁶ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ⁵⁷ tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[22:8]  ⁵⁸ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ⁵⁹ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:8]  ⁶⁰ tn Grk “I fell down and worshiped at the 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.”

[17:8]  ⁶¹ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[17:8]  ⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ⁶³ tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).