Wahyu 2:16

2:16 Therefore, ¹  repent! If not, I will come against you quickly and make war against those people ²  with the sword of my mouth.

Wahyu 3:4

3:4 But you have a few individuals ³  in Sardis who have not stained ⁴  their clothes, and they will walk with me dressed ⁵  in white, because they are worthy.

Wahyu 7:3

7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants ⁶  of our God.”

Wahyu 9:5

9:5 The locusts ⁷  were not given permission ⁸  to kill ⁹  them, but only to torture ¹⁰  them ¹¹  for five months, and their torture was like that ¹²  of a scorpion when it stings a person. ¹³ 

Wahyu 9:9

9:9 They had breastplates ¹⁴  like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle.

Wahyu 9:11

9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ¹⁵ 

Wahyu 17:9

17:9 (This requires ¹⁶  a mind that has wisdom.) The seven heads are seven mountains ¹⁷  the woman sits on. They are also seven kings:

Wahyu 18:11

18:11 Then ¹⁸  the merchants of the earth will weep and mourn for her because no one buys their cargo ¹⁹  any longer –

Wahyu 21:14

21:14 The ²⁰  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

Wahyu 21:24

21:24 The nations ²¹  will walk by its light and the kings of the earth will bring their grandeur ²²  into it.

[2:16]  ¹ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ² tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

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

[3:4]  ⁵ tn The word “dressed” is not in the Greek text, but is implied.

[7:3]  ⁶ tn See the note on the word “servants” in 1:1.

[9:5]  ⁷ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ⁸ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ⁹ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

[9:5]  ¹⁰ tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

[9:5]  ¹¹ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ¹² tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ¹³ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[9:9]  ¹⁴ tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.

[9:11]  ¹⁵ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[17:9]  ¹⁶ tn Grk “Here is the mind that has wisdom.”

[17:9]  ¹⁷ tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.

[18:11]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:11]  ¹⁹ tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”

[21:14]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²¹ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ²² tn Or “splendor”; Grk “glory.”