Wahyu 2:9

2:9 ‘I know the distress you are suffering ¹  and your poverty (but you are rich). I also know ²  the slander against you ³  by those who call themselves Jews and really are not, but are a synagogue ⁴  of Satan.

Wahyu 3:4

3:4 But you have a few individuals ⁵  in Sardis who have not stained ⁶  their clothes, and they will walk with me dressed ⁷  in white, because they are worthy.

Wahyu 3:17

3:17 Because you say, “I am rich and have acquired great wealth, ⁸  and need nothing,” but ⁹  do not realize that you are wretched, pitiful, ¹⁰  poor, blind, and naked,

Wahyu 3:21

3:21 I will grant the one ¹¹  who conquers ¹²  permission ¹³  to sit with me on my throne, just as I too conquered ¹⁴  and sat down with my Father on his throne.

Wahyu 12:17

12:17 So ¹⁵  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹⁶  those who keep ¹⁷  God’s commandments and hold to ¹⁸  the testimony about Jesus. ¹⁹  (12:18) And the dragon ²⁰  stood ²¹  on the sand ²²  of the seashore. ²³ 

Wahyu 13:5

13:5 The beast ²⁴  was given a mouth speaking proud words ²⁵  and blasphemies, and he was permitted ²⁶  to exercise ruling authority ²⁷  for forty-two months.

Wahyu 13:18

13:18 This calls for wisdom: ²⁸  Let the one who has insight calculate the beast’s number, for it is man’s number, ²⁹  and his number is 666. ³⁰ 

Wahyu 16:5

16:5 Now ³¹  I heard the angel of the waters saying:

“You are just ³²  – the one who is and who was,

the Holy One – because you have passed these judgments, ³³ 

Wahyu 17:4

17:4 Now ³⁴  the woman was dressed in purple and scarlet clothing, ³⁵  and adorned with gold, ³⁶  precious stones, and pearls. She held ³⁷  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ³⁸ 

Wahyu 18:8

18:8 For this reason, she will experience her plagues ³⁹  in a single day: disease, ⁴⁰  mourning, ⁴¹  and famine, and she will be burned down ⁴²  with fire, because the Lord God who judges her is powerful!”

Wahyu 21:4

21:4 He ⁴³  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ⁴⁴ 

Wahyu 21:7

21:7 The one who conquers ⁴⁵  will inherit these things, and I will be his God and he will be my son.

Wahyu 22:15-16

22:15 Outside are the dogs and the sorcerers ⁴⁶  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ⁴⁷ 

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ⁴⁸ 

[2:9]  ¹ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ² tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ³ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁴ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[3:4]  ⁵ 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]  ⁶ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ⁷ tn The word “dressed” is not in the Greek text, but is implied.

[3:17]  ⁸ tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ¹⁰ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[3:21]  ¹¹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ¹² tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ¹³ tn Grk “I will give [grant] to him.”

[3:21]  ¹⁴ tn Or “have been victorious”; traditionally, “have overcome.”

[12:17]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹⁶ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹⁷ tn Or “who obey.”

[12:17]  ¹⁸ tn Grk “and having.”

[12:17]  ¹⁹ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ²⁰ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ²¹ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ²² tn Or “sandy beach” (L&N 1.64).

[12:17]  ²³ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[13:5]  ²⁴ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ²⁵ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ²⁶ tn Grk “to it was granted.”

[13:5]  ²⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:18]  ²⁸ tn Grk “Here is wisdom.”

[13:18]  ²⁹ tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

[13:18]  sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.

[13:18]  ³⁰ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[16:5]  ³¹ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ³² tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ³³ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[17:4]  ³⁴ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ³⁵ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ³⁶ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ³⁷ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ³⁸ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[18:8]  ³⁹ tn Grk “For this reason, her plagues will come.”

[18:8]  ⁴⁰ tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[18:8]  ⁴¹ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ⁴² tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[21:4]  ⁴³ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ⁴⁴ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:7]  ⁴⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[22:15]  ⁴⁶ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ⁴⁷ tn Or “lying,” “deceit.”

[22:16]  ⁴⁸ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”