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 1:14-15

1:14 His ⁶  head and hair were as white as wool, even as white as snow, ⁷  and his eyes were like a fiery ⁸  flame. 1:15 His feet were like polished bronze ⁹  refined ¹⁰  in a furnace, and his voice was like the roar ¹¹  of many waters.

Wahyu 1:20

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ¹²  The seven stars are the angels ¹³  of the seven churches and the seven lampstands are the seven churches.

Wahyu 2:18

To the Church in Thyatira

2:18 “To ¹⁴  the angel of the church in Thyatira write the following: ¹⁵ 

“This is the solemn pronouncement of ¹⁶  the Son of God, the one who has eyes like a fiery flame ¹⁷  and whose feet are like polished bronze: ¹⁸ 

Wahyu 4:10

4:10 the twenty-four elders throw themselves to the ground ¹⁹  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ²⁰  before his ²¹  throne, saying:

Wahyu 5:6

5:6 Then ²²  I saw standing in the middle of the throne ²³  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ²⁴  He had ²⁵  seven horns and seven eyes, which ²⁶  are the seven ²⁷  spirits of God ²⁸  sent out into all the earth.

Wahyu 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ²⁹  before the Lamb. Each ³⁰  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ³¹ 

Wahyu 5:14

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ³²  and worshiped.

Wahyu 6:11

6:11 Each ³³  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ³⁴  of both their fellow servants ³⁵  and their brothers who were going to be killed just as they had been.

Wahyu 6:13

6:13 and the stars in the sky ³⁶  fell to the earth like a fig tree dropping ³⁷  its unripe figs ³⁸  when shaken by a fierce ³⁹  wind.

Wahyu 6:15

6:15 Then ⁴⁰  the kings of the earth, the ⁴¹  very important people, the generals, ⁴²  the rich, the powerful, and everyone, slave ⁴³  and free, hid themselves in the caves and among the rocks of the mountains.

Wahyu 7:11

7:11 And all the angels stood ⁴⁴  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ⁴⁵  before the throne and worshiped God,

Wahyu 7:13-14

7:13 Then ⁴⁶  one of the elders asked ⁴⁷  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So ⁴⁸  I said to him, “My lord, you know the answer.” ⁴⁹  Then ⁵⁰  he said to me, “These are the ones who have come out of the great tribulation. They ⁵¹  have washed their robes and made them white in the blood of the Lamb!

Wahyu 8:2

8:2 Then ⁵²  I saw the seven angels who stand before God, and seven trumpets were given to them.

Wahyu 8:6

8:6 Now ⁵³  the seven angels holding ⁵⁴  the seven trumpets prepared to blow them.

Wahyu 9:3

9:3 Then ⁵⁵  out of the smoke came locusts onto the earth, and they were given power ⁵⁶  like that of the scorpions of the earth.

Wahyu 9:6

9:6 In ⁵⁷  those days people ⁵⁸  will seek death, but ⁵⁹  will not be able to ⁶⁰  find it; they will long to die, but death will flee from them.

Wahyu 9:8

9:8 They ⁶¹  had hair like women’s hair, and their teeth were like lions’ teeth.

Wahyu 9:12

9:12 The first woe has passed, but ⁶²  two woes are still coming after these things!

Wahyu 9:15

9:15 Then ⁶³  the four angels who had been prepared for this ⁶⁴  hour, day, ⁶⁵  month, and year were set free to kill ⁶⁶  a third of humanity.

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 ⁶⁷  of gold, silver, ⁶⁸  bronze, stone, and wood – idols that cannot see or hear or walk about.

Wahyu 10:1

The Angel with the Little Scroll

10:1 Then ⁶⁹  I saw another powerful angel descending from heaven, wrapped ⁷⁰  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ⁷¹ 

Wahyu 11:10

11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth.

Wahyu 11:12-14

11:12 Then ⁷²  they ⁷³  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ⁷⁴  went up to heaven in a cloud while ⁷⁵  their enemies stared at them. 11:13 Just then ⁷⁶  a major earthquake took place and a tenth of the city collapsed; seven thousand people ⁷⁷  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

11:14 The second woe has come and gone; ⁷⁸  the third is coming quickly.

Wahyu 11:16

11:16 Then ⁷⁹  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ⁸⁰  and worshiped God

Wahyu 12:7

War in Heaven

12:7 Then ⁸¹  war broke out in heaven: Michael ⁸²  and his angels fought against the dragon, and the dragon and his angels fought back.

Wahyu 12:9

12:9 So ⁸³  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Wahyu 12:12

12:12 Therefore you heavens rejoice, and all who reside in them!

But ⁸⁴  woe to the earth and the sea

because the devil has come down to you!

He ⁸⁵  is filled with terrible anger,

for he knows that he only has a little time!”

Wahyu 13:2

13:2 Now ⁸⁶  the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The ⁸⁷  dragon gave the beast ⁸⁸  his power, his throne, and great authority to rule. ⁸⁹ 

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ⁹⁰  everyone whose name has not been written since the foundation of the world ⁹¹  in the book of life belonging to the Lamb who was killed. ⁹² 

Wahyu 14:3-4

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ⁹³  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

14:4 These are the ones who have not defiled themselves ⁹⁴  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Wahyu 14:11-13

14:11 And the smoke from their ⁹⁵  torture will go up ⁹⁶  forever and ever, and those who worship the beast and his image will have ⁹⁷  no rest day or night, along with ⁹⁸  anyone who receives the mark of his name.” 14:12 This requires ⁹⁹  the steadfast endurance ¹⁰⁰  of the saints – those who obey ¹⁰¹  God’s commandments and hold to ¹⁰²  their faith in Jesus. ¹⁰³ 

14:13 Then ¹⁰⁴  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ¹⁰⁵  because their deeds will follow them.” ¹⁰⁶ 

Wahyu 15:6

15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts ¹⁰⁷  around their chests.

Wahyu 16:9

16:9 Thus ¹⁰⁸  people ¹⁰⁹  were scorched by the terrible heat, ¹¹⁰  yet ¹¹¹  they blasphemed the name of God, who has ruling authority ¹¹²  over these plagues, and they would not repent and give him glory.

Wahyu 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ¹¹³  each, fell from heaven ¹¹⁴  on people, ¹¹⁵  but they ¹¹⁶  blasphemed God because of the plague of hail, since it ¹¹⁷  was so horrendous. ¹¹⁸ 

Wahyu 17:2

17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” ¹¹⁹ 

Wahyu 17:8

17:8 The beast you saw was, and is not, but is about to come up from the abyss ¹²⁰  and then go to destruction. The ¹²¹  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 ¹²²  the beast was, and is not, but is to come.

Wahyu 17:10

17:10 five have fallen; one is, ¹²³  and the other has not yet come, but whenever he does come, he must remain for only a brief time.

Wahyu 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ¹²⁴  the Lamb are the called, chosen, and faithful.”

Wahyu 17:17

17:17 For God has put into their minds ¹²⁵  to carry out his purpose ¹²⁶  by making ¹²⁷  a decision ¹²⁸  to give their royal power ¹²⁹  to the beast until the words of God are fulfilled. ¹³⁰ 

Wahyu 18:3

18:3 For all the nations ¹³¹  have fallen ¹³²  from

the wine of her immoral passion, ¹³³ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ¹³⁴ 

Wahyu 18:9

18:9 Then ¹³⁵  the kings of the earth who committed immoral acts with her and lived in sensual luxury ¹³⁶  with her will weep and wail for her when they see the smoke from the fire that burns her up. ¹³⁷ 

Wahyu 18:11

18:11 Then ¹³⁸  the merchants of the earth will weep and mourn for her because no one buys their cargo ¹³⁹  any longer –

Wahyu 18:15

18:15 The merchants who sold ¹⁴⁰  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ¹⁴¹  and mourn,

Wahyu 18:19-20

18:19 And they threw dust on their heads and were shouting with weeping and mourning, ¹⁴² 

“Woe, Woe, O great city –

in which all those who had ships on the sea got rich from her wealth –

because in a single hour she has been destroyed!” ¹⁴³ 

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ¹⁴⁴  against her on your behalf!) ¹⁴⁵ 

Wahyu 18:23

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations ¹⁴⁶  were deceived by your magic spells! ¹⁴⁷ 

Wahyu 19:4-5

19:4 The twenty-four elders and the four living creatures threw themselves to the ground ¹⁴⁸  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ¹⁴⁹  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

Wahyu 19:9

19:9 Then ¹⁵⁰  the angel ¹⁵¹  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”

Wahyu 19:12

19:12 His eyes are like a fiery ¹⁵²  flame and there are many diadem crowns ¹⁵³  on his head. He has ¹⁵⁴  a name written ¹⁵⁵  that no one knows except himself.

Wahyu 19:20-21

19:20 Now ¹⁵⁶  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ¹⁵⁷  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ¹⁵⁸  19:21 The ¹⁵⁹  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ¹⁶⁰  themselves with their flesh.

Wahyu 20:5

20:5 (The rest of the dead did not come to life until the thousand years were finished.) ¹⁶¹  This is the first resurrection.

Wahyu 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ¹⁶²  books were opened, and another book was opened – the book of life. ¹⁶³  So ¹⁶⁴  the dead were judged by what was written in the books, according to their deeds. ¹⁶⁵ 

Wahyu 21:5

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ¹⁶⁶  he said to me, “Write it down, ¹⁶⁷  because these words are reliable ¹⁶⁸  and true.”

Wahyu 21:19

21:19 The foundations of the city’s wall are decorated ¹⁶⁹  with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, ¹⁷⁰  the fourth emerald,

Wahyu 21:21

21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The ¹⁷¹  main street ¹⁷²  of the city is pure gold, like transparent glass.

Wahyu 21:24-25

21:24 The nations ¹⁷³  will walk by its light and the kings of the earth will bring their grandeur ¹⁷⁴  into it. 21:25 Its gates will never be closed during the day ¹⁷⁵  (and ¹⁷⁶  there will be no night there). ¹⁷⁷ 

Wahyu 21:27

21:27 but ¹⁷⁸  nothing ritually unclean ¹⁷⁹  will ever enter into it, nor anyone who does what is detestable ¹⁸⁰  or practices falsehood, ¹⁸¹  but only those whose names ¹⁸²  are written in the Lamb’s book of life.

Wahyu 22:3

22:3 And there will no longer be any curse, ¹⁸³  and the throne of God and the Lamb will be in the city. ¹⁸⁴  His ¹⁸⁵  servants ¹⁸⁶  will worship ¹⁸⁷  him,

Wahyu 22:6

A Final Reminder

22:6 Then ¹⁸⁸  the angel ¹⁸⁹  said to me, “These words are reliable ¹⁹⁰  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ¹⁹¹  what must happen soon.”

Wahyu 22:14-15

22:14 Blessed are those who wash their robes so they can have access ¹⁹²  to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers ¹⁹³  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ¹⁹⁴ 

[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.

[1:14]  ⁶ tn Here δέ (de) has not been translated.

[1:14]  ⁷ tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.

[1:14]  ⁸ tn The genitive noun πυρός (puros) has been translated as an attributive genitive.

[1:15]  ⁹ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.

[1:15]  ¹⁰ tn Or “that has been heated in a furnace until it glows.”

[1:15]  ¹¹ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

[1:20]  ¹² tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ¹³ tn Or perhaps “the messengers.”

[2:18]  ¹⁴ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:18]  ¹⁵ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:18]  ¹⁶ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:18]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:18]  ¹⁷ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  ¹⁸ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.

[4:10]  ¹⁹ tn Grk “the twenty-four elders fall down.” 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.”

[4:10]  ²⁰ sn See the note on the word crown in Rev 3:11.

[4:10]  ²¹ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[5:6]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ²³ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ²⁴ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ²⁵ tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[5:6]  ²⁶ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ²⁷ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ²⁸ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:8]  ²⁹ tn Grk “fell down.” 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.”

[5:8]  ³⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ³¹ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:14]  ³² tn Grk “fell down.” 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.”

[6:11]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ³⁴ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ³⁵ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[6:13]  ³⁶ 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]  ³⁷ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ³⁸ 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]  ³⁹ tn Grk “great wind.”

[6:15]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ⁴¹ tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:15]  ⁴² tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[6:15]  ⁴³ tn See the note on the word “servants” in 1:1.

[7:11]  ⁴⁴ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ⁴⁵ tn Grk “they fell down on their faces.” 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.”

[7:13]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ⁴⁷ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  ⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁴⁹ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁵¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[8:2]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:6]  ⁵³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ⁵⁴ tn Grk “having.”

[9:3]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ⁵⁶ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:6]  ⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ⁵⁸ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ⁵⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ⁶⁰ tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.

[9:8]  ⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:12]  ⁶² tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[9:15]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:15]  ⁶⁴ tn The Greek article τήν (thn) has been translated with demonstrative force here.

[9:15]  ⁶⁵ tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:15]  ⁶⁶ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

[9:20]  ⁶⁷ tn The word “made” is not in the Greek text but is implied.

[9:20]  ⁶⁸ 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.

[10:1]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ⁷⁰ tn Or “clothed.”

[10:1]  ⁷¹ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[11:12]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ⁷³ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ⁷⁴ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ⁷⁵ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:13]  ⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ⁷⁷ tn Grk “seven thousand names of men.”

[11:14]  ⁷⁸ tn Grk “has passed.”

[11:16]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ⁸⁰ tn Grk “they fell down on their faces.” 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.”

[12:7]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ⁸² sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

[12:9]  ⁸³ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:12]  ⁸⁴ tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).

[12:12]  ⁸⁵ tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.

[13:2]  ⁸⁶ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ⁸⁸ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ⁸⁹ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:8]  ⁹⁰ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁹¹ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁹² tn Or “slaughtered”; traditionally, “slain.”

[14:3]  ⁹³ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

[14:4]  ⁹⁴ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:11]  ⁹⁵ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁹⁶ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁹⁷ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁹⁸ tn Grk “and.”

[14:12]  ⁹⁹ tn Grk “Here is.”

[14:12]  ¹⁰⁰ tn Or “the perseverance.”

[14:12]  ¹⁰¹ tn Grk “who keep.”

[14:12]  ¹⁰² tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ¹⁰³ 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.”

[14:13]  ¹⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ¹⁰⁵ tn Or “from their trouble” (L&N 22.7).

[14:13]  ¹⁰⁶ tn Grk “their deeds will follow with them.”

[15:6]  ¹⁰⁷ tn Or “wide golden sashes,” but these 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).

[16:9]  ¹⁰⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ¹⁰⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ¹¹⁰ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ¹¹¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ¹¹² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:21]  ¹¹³ tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ¹¹⁴ tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

[16:21]  ¹¹⁵ tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

[16:21]  ¹¹⁶ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ¹¹⁷ tn Grk “the plague of it.”

[16:21]  ¹¹⁸ tn Grk “since the plague of it was exceedingly great.”

[17:2]  ¹¹⁹ tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.

[17:8]  ¹²⁰ 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]  ¹²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ¹²² 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).

[17:10]  ¹²³ tn That is, one currently reigns.

[17:14]  ¹²⁴ tn See BDAG 636 s.v. μετά A.2.a.α.

[17:17]  ¹²⁵ tn Grk “hearts.”

[17:17]  ¹²⁶ tn Or “his intent.”

[17:17]  ¹²⁷ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ¹²⁸ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ¹²⁹ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ¹³⁰ tn Or “completed.”

[18:3]  ¹³¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ¹³² tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ¹³³ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ¹³⁴ tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.

[18:9]  ¹³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ¹³⁶ 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]  ¹³⁷ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[18:11]  ¹³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:11]  ¹³⁹ tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”

[18:15]  ¹⁴⁰ tn Grk “the merchants [sellers] of these things.”

[18:15]  ¹⁴¹ tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.

[18:19]  ¹⁴² tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

[18:19]  ¹⁴³ tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:20]  ¹⁴⁴ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ¹⁴⁵ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[18:20]  sn This verse forms a parenthetical aside in the narrative.

[18:23]  ¹⁴⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ¹⁴⁷ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[19:4]  ¹⁴⁸ tn Grk “creatures fell down.” 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.”

[19:5]  ¹⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ¹⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ¹⁵¹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:12]  ¹⁵² tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ¹⁵³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[19:12]  ¹⁵⁴ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ¹⁵⁵ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[19:20]  ¹⁵⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ¹⁵⁷ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ¹⁵⁸ tn Traditionally, “brimstone.”

[19:21]  ¹⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ¹⁶⁰ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[20:5]  ¹⁶¹ sn This statement appears to be a parenthetical comment by the author.

[20:12]  ¹⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ¹⁶³ tn Grk “another book was opened, which is of life.”

[20:12]  ¹⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ¹⁶⁵ tn Grk “from the things written in the books according to their works.”

[21:5]  ¹⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ¹⁶⁷ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ¹⁶⁸ tn Grk “faithful.”

[21:19]  ¹⁶⁹ tn The perfect participle here has been translated as an intensive (resultative) perfect.

[21:19]  ¹⁷⁰ sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).

[21:21]  ¹⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ¹⁷² tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[21:24]  ¹⁷³ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ¹⁷⁴ tn Or “splendor”; Grk “glory.”

[21:25]  ¹⁷⁵ tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”

[21:25]  ¹⁷⁶ tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.

[21:25]  ¹⁷⁷ tn The clause has virtually the force of a parenthetical comment.

[21:27]  ¹⁷⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹⁷⁹ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ¹⁸⁰ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ¹⁸¹ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ¹⁸² tn Grk “those who are written”; the word “names” is implied.

[22:3]  ¹⁸³ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ¹⁸⁴ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ¹⁸⁵ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ¹⁸⁶ tn See the note on the word “servants” in 1:1.

[22:3]  ¹⁸⁷ tn Or “will serve.”

[22:6]  ¹⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ¹⁸⁹ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ¹⁹⁰ tn Grk “faithful.”

[22:6]  ¹⁹¹ tn See the note on the word “servants” in 1:1.

[22:14]  ¹⁹² tn Grk “so that there will be to them authority over the tree of life.”

[22:15]  ¹⁹³ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ¹⁹⁴ tn Or “lying,” “deceit.”