Wahyu 3:20

3:20 Listen! ¹  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ²  and share a meal with him, and he with me.

Wahyu 14:10

14:10 that person ³  will also drink of the wine of God’s anger ⁴  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁵  in front of the holy angels and in front of the Lamb.

Wahyu 14:17

14:17 Then ⁶  another angel came out of the temple in heaven, and he too had a sharp sickle.

Wahyu 17:11

17:11 The ⁷  beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction.

Wahyu 19:12

19:12 His eyes are like a fiery ⁸  flame and there are many diadem crowns ⁹  on his head. He has ¹⁰  a name written ¹¹  that no one knows except himself.

Wahyu 19:15

19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ¹²  He ¹³  will rule ¹⁴  them with an iron rod, ¹⁵  and he stomps the winepress ¹⁶  of the furious ¹⁷  wrath of God, the All-Powerful. ¹⁸ 

Wahyu 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ¹⁹  of God is among human beings. ²⁰  He ²¹  will live among them, and they will be his people, and God himself will be with them. ²² 

Wahyu 21:7

21:7 The one who conquers ²³  will inherit these things, and I will be his God and he will be my son.

[3:20]  ¹ tn Grk “Behold.”

[3:20]  ² tn Grk “come in to him.”

[3:20]  sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.

[14:10]  ³ tn Grk “he himself.”

[14:10]  ⁴ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ⁵ tn Traditionally, “brimstone.”

[14:17]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:11]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:12]  ⁸ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[19:15]  ¹² tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ¹⁴ tn Grk “will shepherd.”

[19:15]  ¹⁵ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).

[19:15]  ¹⁶ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ¹⁷ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ¹⁸ 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.”

[21:3]  ¹⁹ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ²⁰ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ²¹ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ²² tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:7]  ²³ tn Or “who is victorious”; traditionally, “who overcomes.”