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 5:10

5:10 You have appointed ³  them ⁴  as a kingdom and priests ⁵  to serve ⁶  our God, and they will reign ⁷  on the earth.”

Wahyu 8:2

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

Wahyu 8:4

8:4 The ⁹  smoke coming from the incense, ¹⁰  along with the prayers of the saints, ascended before God from the angel’s hand.

Wahyu 14:12

14:12 This requires ¹¹  the steadfast endurance ¹²  of the saints – those who obey ¹³  God’s commandments and hold to ¹⁴  their faith in Jesus. ¹⁵ 

Wahyu 18:5

18:5 because her sins have piled ¹⁶  up all the way to heaven ¹⁷  and God has remembered ¹⁸  her crimes. ¹⁹ 

Wahyu 19:13

19:13 He is dressed in clothing dipped ²⁰  in blood, and he is called ²¹  the Word of God.

Wahyu 21:7

21:7 The one who conquers ²²  will inherit these things, and I will be his God and he will be my son.

Wahyu 21:11

21:11 The city possesses ²³  the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. ²⁴ 

[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.

[5:10]  ³ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁴ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁵ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁶ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁷ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

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

[8:4]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ¹⁰ 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.

[14:12]  ¹¹ tn Grk “Here is.”

[14:12]  ¹² tn Or “the perseverance.”

[14:12]  ¹³ tn Grk “who keep.”

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

[14:12]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

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

[18:5]  ¹⁹ tn Or “her sins.”

[19:13]  ²⁰ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  tn Or perhaps “soaked.”

[19:13]  ²¹ tn Grk “the name of him is called.”

[21:7]  ²² tn Or “who is victorious”; traditionally, “who overcomes.”

[21:11]  ²³ tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

[21:11]  ²⁴ tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”