Wahyu 1:2

1:2 who then ¹  testified to everything that he saw concerning the word of God and the testimony about ²  Jesus Christ.

Wahyu 1:10

1:10 I was in the Spirit ³  on the Lord’s Day ⁴  when ⁵  I heard behind me a loud voice like a trumpet,

Wahyu 3:16

3:16 So because you are lukewarm, and neither hot nor cold, I am going ⁶  to vomit ⁷  you out of my mouth!

Wahyu 5:4

5:4 So ⁸  I began weeping bitterly ⁹  because no one was found who was worthy to open the scroll or to look into it.

Wahyu 6:3

6:3 Then ¹⁰  when the Lamb ¹¹  opened the second seal, I heard the second living creature saying, “Come!”

Wahyu 6:7

6:7 Then ¹²  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!”

Wahyu 6:17

6:17 because the great day of their ¹³  wrath has come, and who is able to withstand it?” ¹⁴ 

Wahyu 7:4

7:4 Now ¹⁵  I heard the number of those who were marked with the seal, ¹⁶  one hundred and forty-four thousand, sealed from all ¹⁷  the tribes of the people of Israel: ¹⁸ 

Wahyu 8:1

The Seventh Seal

8:1 Now ¹⁹  when the Lamb ²⁰  opened the seventh seal there was silence in heaven for about half an hour.

Wahyu 8:4

8:4 The ²¹  smoke coming from the incense, ²²  along with the prayers of the saints, ascended before God from the angel’s hand.

Wahyu 8:6

8:6 Now ²³  the seven angels holding ²⁴  the seven trumpets prepared to blow them.

Wahyu 9:16

9:16 The ²⁵  number of soldiers on horseback was two hundred million; ²⁶  I heard their number.

Wahyu 11:4

11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ²⁷ 

Wahyu 14:12

14:12 This requires ²⁸  the steadfast endurance ²⁹  of the saints – those who obey ³⁰  God’s commandments and hold to ³¹  their faith in Jesus. ³² 

Wahyu 18:5

18:5 because her sins have piled ³³  up all the way to heaven ³⁴  and God has remembered ³⁵  her crimes. ³⁶ 

Wahyu 18:18

18:18 and began to shout ³⁷  when they saw the smoke from the fire that burned her up, ³⁸  “Who is like the great city?”

Wahyu 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ³⁹  (for the fine linen is the righteous deeds of the saints). ⁴⁰ 

Wahyu 19:14

19:14 The ⁴¹  armies that are in heaven, dressed in white, clean, fine linen, ⁴²  were following him on white horses.

Wahyu 20:7

Satan’s Final Defeat

20:7 Now ⁴³  when the thousand years are finished, Satan will be released from his prison

Wahyu 21:17

21:17 He also measured its wall, one hundred forty-four cubits ⁴⁴  according to human measurement, which is also the angel’s. ⁴⁵ 

Wahyu 21:25

21:25 Its gates will never be closed during the day ⁴⁶  (and ⁴⁷  there will be no night there). ⁴⁸ 

Wahyu 22:7

22:7 (Look! I am coming soon!

Blessed is the one who keeps the words of the prophecy expressed in this book.) ⁴⁹ 

Wahyu 22:12

22:12 (Look! I am coming soon,

and my reward is with me to pay ⁵⁰  each one according to what he has done!

[1:2]  ¹ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ² tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[1:10]  ³ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ⁴ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ⁵ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[3:16]  ⁶ tn Or “I intend.”

[3:16]  ⁷ tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.

[5:4]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

[5:4]  ⁹ tn Grk “much.”

[6:3]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ¹¹ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

[6:7]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:17]  ¹³ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ¹⁴ tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

[7:4]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ¹⁶ tn Grk “who were sealed.”

[7:4]  ¹⁷ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ¹⁸ tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

[8:1]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.

[8:1]  ²⁰ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

[8:4]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ²² tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.

[8:6]  ²³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ²⁴ tn Grk “having.”

[9:16]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:16]  ²⁶ tn Grk “twenty thousand of ten thousands.”

[11:4]  ²⁷ sn This description is parenthetical in nature.

[14:12]  ²⁸ tn Grk “Here is.”

[14:12]  ²⁹ tn Or “the perseverance.”

[14:12]  ³⁰ tn Grk “who keep.”

[14:12]  ³¹ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ³² 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.”

[18:5]  ³³ tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”

[18:5]  ³⁴ tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

[18:5]  ³⁵ tn That is, remembered her sins to execute judgment on them.

[18:5]  ³⁶ tn Or “her sins.”

[18:18]  ³⁷ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ³⁸ 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.

[19:8]  ³⁹ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ⁴⁰ sn This phrase is treated as a parenthetical explanation by the author.

[19:14]  ⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ⁴² tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

[20:7]  ⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:17]  ⁴⁴ tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).

[21:17]  ⁴⁵ tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.

[21:25]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn The clause has virtually the force of a parenthetical comment.

[22:7]  ⁴⁹ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[22:12]  ⁵⁰ tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.