Wahyu 6:9

6:9 Now ¹  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ²  because of the word of God and because of the testimony they had given.

Wahyu 7:17

7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ³ 

Wahyu 9:4

9:4 They ⁴  were told ⁵  not to damage the grass of the earth, or any green plant or tree, but only those people ⁶  who did not have the seal of God on their ⁷  forehead.

Wahyu 12:17

12:17 So ⁸  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁹  those who keep ¹⁰  God’s commandments and hold to ¹¹  the testimony about Jesus. ¹²  (12:18) And the dragon ¹³  stood ¹⁴  on the sand ¹⁵  of the seashore. ¹⁶ 

Wahyu 15:1

The Final Plagues

15:1 Then ¹⁷  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ¹⁸  (they are final because in them God’s anger is completed).

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ¹⁹  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ²⁰ 

Wahyu 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ²¹  each, fell from heaven ²²  on people, ²³  but they ²⁴  blasphemed God because of the plague of hail, since it ²⁵  was so horrendous. ²⁶ 

Wahyu 18:8

18:8 For this reason, she will experience her plagues ²⁷  in a single day: disease, ²⁸  mourning, ²⁹  and famine, and she will be burned down ³⁰  with fire, because the Lord God who judges her is powerful!”

Wahyu 19:9

19:9 Then ³¹  the angel ³²  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”

Wahyu 19:17

19:17 Then ³³  I saw one angel standing in ³⁴  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ³⁵ 

“Come, gather around for the great banquet ³⁶  of God,

Wahyu 21:2

21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband.

Wahyu 22:5

22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

Wahyu 22:19

22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ³⁷  and in the holy city that are described in this book.

[6:9]  ¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ² tn Or “murdered.” See the note on the word “butcher” in 6:4.

[7:17]  ³ sn An allusion to Isa 25:8.

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

[9:4]  ⁵ tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

[9:4]  ⁶ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ⁷ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[12:17]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁹ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹⁰ tn Or “who obey.”

[12:17]  ¹¹ tn Grk “and having.”

[12:17]  ¹² 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]  ¹³ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹⁴ 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]  ¹⁵ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹⁶ 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.

[15:1]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ¹⁸ tn Grk “seven plagues – the last ones.”

[16:14]  ¹⁹ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ²⁰ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[16:21]  ²¹ tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ²² tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

[16:21]  ²³ tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

[16:21]  ²⁴ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ²⁵ tn Grk “the plague of it.”

[16:21]  ²⁶ tn Grk “since the plague of it was exceedingly great.”

[18:8]  ²⁷ tn Grk “For this reason, her plagues will come.”

[18:8]  ²⁸ 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]  ²⁹ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ³⁰ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[19:9]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ³² tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:17]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ³⁴ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ³⁵ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ³⁶ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[22:19]  ³⁷ tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)