Wahyu 2:15

2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. ¹ 

Wahyu 3:12

3:12 The one who conquers ²  I will make ³  a pillar in the temple of my God, and he will never depart from it. I ⁴  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ⁵  and my new name as well.

Wahyu 5:6

5:6 Then ⁶  I saw standing in the middle of the throne ⁷  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ⁸  He had ⁹  seven horns and seven eyes, which ¹⁰  are the seven ¹¹  spirits of God ¹²  sent out into all the earth.

Wahyu 7:14

7:14 So ¹³  I said to him, “My lord, you know the answer.” ¹⁴  Then ¹⁵  he said to me, “These are the ones who have come out of the great tribulation. They ¹⁶  have washed their robes and made them white in the blood of the Lamb!

Wahyu 10:9

10:9 So ¹⁷  I went to the angel and asked him to give me the little scroll. He ¹⁸  said to me, “Take the scroll ¹⁹  and eat it. It ²⁰  will make your stomach bitter, but it will be as sweet as honey in your mouth.”

Wahyu 12:8

12:8 But ²¹  the dragon was not strong enough to prevail, ²²  so there was no longer any place left ²³  in heaven for him and his angels. ²⁴ 

Wahyu 14:1

An Interlude: The Song of the 144,000

14:1 Then ²⁵  I looked, and here was ²⁶  the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.

Wahyu 14:5

14:5 and no lie was found on their lips; ²⁷  they ²⁸  are blameless.

Wahyu 15:2-3

15:2 Then ²⁹  I saw something like a sea of glass ³⁰  mixed with fire, and those who had conquered ³¹  the beast and his image and the number of his name. They were standing ³²  by ³³  the sea of glass, holding harps given to them by God. ³⁴  15:3 They ³⁵  sang the song of Moses the servant ³⁶  of God and the song of the Lamb: ³⁷ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ³⁸ 

Just ³⁹  and true are your ways,

King over the nations! ⁴⁰ 

Wahyu 16:16

16:16 Now ⁴¹  the spirits ⁴²  gathered the kings and their armies ⁴³  to the place that is called Armageddon ⁴⁴  in Hebrew.

[2:15]  ¹ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

[2:15]  sn See the note on the term Nicolaitans in 2:6.

[3:12]  ² tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ³ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ⁵ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

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

[5:6]  ⁷ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ⁸ 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]  ⁹ 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]  ¹⁰ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ¹¹ 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]  ¹² sn See the note on the phrase the seven spirits of God in Rev 4:5.

[7:14]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁴ 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]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹⁶ 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.

[10:9]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ¹⁹ tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:9]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:8]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ²² tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ²³ tn Grk “found.”

[12:8]  ²⁴ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[14:1]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ²⁶ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:5]  ²⁷ tn Grk “in their mouth was not found a lie.”

[14:5]  ²⁸ tc Several mss (Ì⁴⁷ א 1 1006 1611 2351 Ï^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.

[15:2]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ³⁰ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ³¹ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ³² tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ³³ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ³⁴ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ³⁵ tn Here καί (kai) has not been translated.

[15:3]  ³⁶ tn See the note on the word “servants” in 1:1.

[15:3]  ³⁷ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ³⁸ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ³⁹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁴⁰ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[16:16]  ⁴¹ tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.

[16:16]  ⁴² tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ⁴³ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ⁴⁴ tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

[16:16]  tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.