Wahyu 2:21

2:21 I ¹  have given her time to repent, but ²  she is not willing to repent of her sexual immorality.

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 6:17

6:17 because the great day of their ⁸  wrath has come, and who is able to withstand it?” ⁹ 

Wahyu 11:4

11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ¹⁰ 

Wahyu 15:5

15:5 After ¹¹  these things I looked, and the temple (the tent ¹²  of the testimony) ¹³  was opened in heaven,

Wahyu 18:18

18:18 and began to shout ¹⁴  when they saw the smoke from the fire that burned her up, ¹⁵  “Who is like the great city?”

Wahyu 18:24

18:24 The ¹⁶  blood of the saints and prophets was found in her, ¹⁷ 

along with the blood ¹⁸  of all those who had been killed on the earth.”

Wahyu 20:7

Satan’s Final Defeat

20:7 Now ¹⁹  when the thousand years are finished, Satan will be released from his prison

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.) ²⁰ 

Wahyu 5:13

5:13 Then ²¹  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ²² 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ²³  forever and ever!”

Wahyu 13:14

13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ²⁴  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Wahyu 17:8

17:8 The beast you saw was, and is not, but is about to come up from the abyss ²⁵  and then go to destruction. The ²⁶  inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that ²⁷  the beast was, and is not, but is to come.

[2:21]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ² tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

[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.

[6:17]  ⁸ 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]  ⁹ 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).

[11:4]  ¹⁰ sn This description is parenthetical in nature.

[15:5]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ¹² tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”

[15:5]  ¹³ tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).

[15:5]  sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.

[18:18]  ¹⁴ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ¹⁵ 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.

[18:24]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ¹⁷ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ¹⁸ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[20:7]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:7]  ²⁰ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[5:13]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ²² tn Grk “saying.”

[5:13]  ²³ tn Or “dominion.”

[13:14]  ²⁴ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:14]  sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).

[17:8]  ²⁵ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[17:8]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ²⁷ tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).