Wahyu 2:23

2:23 Furthermore, I will strike her followers ¹  with a deadly disease, ²  and then all the churches will know that I am the one who searches minds and hearts. I will repay ³  each one of you ⁴  what your deeds deserve. ⁵ 

Wahyu 3:4

3:4 But you have a few individuals ⁶  in Sardis who have not stained ⁷  their clothes, and they will walk with me dressed ⁸  in white, because they are worthy.

Wahyu 9:6

9:6 In ⁹  those days people ¹⁰  will seek death, but ¹¹  will not be able to ¹²  find it; they will long to die, but death will flee from them.

Wahyu 11:3

11:3 And I will grant my two witnesses authority ¹³  to prophesy for 1,260 days, dressed in sackcloth.

Wahyu 13:17

13:17 Thus no one was allowed to buy ¹⁴  or sell things ¹⁵  unless he bore ¹⁶  the mark of the beast – that is, his name or his number. ¹⁷ 

Wahyu 22:14

22:14 Blessed are those who wash their robes so they can have access ¹⁸  to the tree of life and can enter into the city by the gates.

Wahyu 22:16

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ¹⁹ 

[2:23]  ¹ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ² tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ³ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁴ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁵ tn Grk “each one of you according to your works.”

[3:4]  ⁶ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ⁷ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ⁸ tn The word “dressed” is not in the Greek text, but is implied.

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

[9:6]  ¹⁰ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ¹² 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.

[11:3]  ¹³ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[13:17]  ¹⁴ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ¹⁵ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ¹⁶ tn Grk “except the one who had.”

[13:17]  ¹⁷ tn Grk “his name or the number of his name.”

[22:14]  ¹⁸ tn Grk “so that there will be to them authority over the tree of life.”

[22:16]  ¹⁹ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”