Wahyu 7:13

7:13 Then ¹  one of the elders asked ²  me, “These dressed in long white robes – who are they and where have they come from?”

Wahyu 22:18

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ³  in this book.

Wahyu 8:6

8:6 Now ⁴  the seven angels holding ⁵  the seven trumpets prepared to blow them.

Wahyu 14:12

14:12 This requires ⁶  the steadfast endurance ⁷  of the saints – those who obey ⁸  God’s commandments and hold to ⁹  their faith in Jesus. ¹⁰ 

Wahyu 5:2

5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?”

Wahyu 10:3

10:3 Then ¹¹  he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices.

Wahyu 16:4

16:4 Then ¹²  the third angel ¹³  poured out his bowl on the rivers and the springs of water, and they turned into blood.

Wahyu 1:20

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ¹⁴  The seven stars are the angels ¹⁵  of the seven churches and the seven lampstands are the seven churches.

Wahyu 1:18

1:18 and the one who lives! I ¹⁶  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ¹⁷ 

Wahyu 4:4

4:4 In ¹⁸  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ¹⁹  dressed in white clothing and had golden crowns ²⁰  on their heads.

Wahyu 5:5

5:5 Then ²¹  one of the elders said ²²  to me, “Stop weeping! ²³  Look, the Lion of the tribe of Judah, the root of David, has conquered; ²⁴  thus he can open ²⁵  the scroll and its seven seals.”

Wahyu 6:9

6:9 Now ²⁶  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ²⁷  because of the word of God and because of the testimony they had given.

Wahyu 6:15

6:15 Then ²⁸  the kings of the earth, the ²⁹  very important people, the generals, ³⁰  the rich, the powerful, and everyone, slave ³¹  and free, hid themselves in the caves and among the rocks of the mountains.

Wahyu 7:1

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree.

Wahyu 8:10

8:10 Then ³²  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ³³  it landed ³⁴  on a third of the rivers and on the springs of water.

Wahyu 9:7

9:7 Now ³⁵  the locusts looked like horses equipped for battle. On ³⁶  their heads were something like crowns similar to gold, ³⁷  and their faces looked like men’s ³⁸  faces.

Wahyu 11:11

11:11 But ³⁹  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ⁴⁰  those who were watching them.

Wahyu 12:3

12:3 Then ⁴¹  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ⁴² 

Wahyu 12:17

12:17 So ⁴³  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁴⁴  those who keep ⁴⁵  God’s commandments and hold to ⁴⁶  the testimony about Jesus. ⁴⁷  (12:18) And the dragon ⁴⁸  stood ⁴⁹  on the sand ⁵⁰  of the seashore. ⁵¹ 

Wahyu 15:1

The Final Plagues

15:1 Then ⁵²  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ⁵³  (they are final because in them God’s anger is completed).

Wahyu 15:6

15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts ⁵⁴  around their chests.

Wahyu 16:1

The Bowls of God’s Wrath

16:1 Then ⁵⁵  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ⁵⁶ 

Wahyu 16:9-10

16:9 Thus ⁵⁷  people ⁵⁸  were scorched by the terrible heat, ⁵⁹  yet ⁶⁰  they blasphemed the name of God, who has ruling authority ⁶¹  over these plagues, and they would not repent and give him glory.

16:10 Then ⁶²  the fifth angel ⁶³  poured out his bowl on the throne of the beast so that ⁶⁴  darkness covered his kingdom, ⁶⁵  and people ⁶⁶  began to bite ⁶⁷  their tongues because ⁶⁸  of their pain.

Wahyu 17:1

The Great Prostitute and the Beast

17:1 Then ⁶⁹  one of the seven angels who had the seven bowls came and spoke to me. ⁷⁰  “Come,” he said, “I will show you the condemnation and punishment ⁷¹  of the great prostitute who sits on many waters,

Wahyu 17:7

17:7 But ⁷²  the angel said to me, “Why are you astounded? I will interpret ⁷³  for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her.

Wahyu 17:16-17

17:16 The ⁷⁴  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ⁷⁵  will consume her flesh and burn her up with fire. ⁷⁶  17:17 For God has put into their minds ⁷⁷  to carry out his purpose ⁷⁸  by making ⁷⁹  a decision ⁸⁰  to give their royal power ⁸¹  to the beast until the words of God are fulfilled. ⁸² 

Wahyu 22:14

22:14 Blessed are those who wash their robes so they can have access ⁸³  to the tree of life and can enter into the city by the gates.

Wahyu 5:9

5:9 They were singing a new song: ⁸⁴ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁸⁵ 

and at the cost of your own blood ⁸⁶  you have purchased ⁸⁷  for God

persons ⁸⁸  from every tribe, language, ⁸⁹  people, and nation.

Wahyu 7:14

7:14 So ⁹⁰  I said to him, “My lord, you know the answer.” ⁹¹  Then ⁹²  he said to me, “These are the ones who have come out of the great tribulation. They ⁹³  have washed their robes and made them white in the blood of the Lamb!

Wahyu 11:6

11:6 These two have the power ⁹⁴  to close up the sky so that it does not rain during the time ⁹⁵  they are prophesying. They ⁹⁶  have power ⁹⁷  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

Wahyu 13:1

The Two Beasts

13:1 Then ⁹⁸  I saw a beast coming up out of the sea. It ⁹⁹  had ten horns and seven heads, and on its horns were ten diadem crowns, ¹⁰⁰  and on its heads a blasphemous name. ¹⁰¹ 

Wahyu 18:19

18:19 And they threw dust on their heads and were shouting with weeping and mourning, ¹⁰² 

“Woe, Woe, O great city –

in which all those who had ships on the sea got rich from her wealth –

because in a single hour she has been destroyed!” ¹⁰³ 

Wahyu 21:9

The New Jerusalem Descends

21:9 Then ¹⁰⁴  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ¹⁰⁵  saying, “Come, I will show you the bride, the wife of the Lamb!”

Wahyu 20:4

20:4 Then ¹⁰⁶  I saw thrones and seated on them were those who had been given authority to judge. ¹⁰⁷  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ¹⁰⁸  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ¹⁰⁹  came to life ¹¹⁰  and reigned with Christ for a thousand years.

[7:13]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ² tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[22:18]  ³ tn Grk “written.”

[8:6]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ⁵ tn Grk “having.”

[14:12]  ⁶ tn Grk “Here is.”

[14:12]  ⁷ tn Or “the perseverance.”

[14:12]  ⁸ tn Grk “who keep.”

[14:12]  ⁹ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ¹⁰ 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.”

[10:3]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ¹³ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[1:20]  ¹⁴ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ¹⁵ tn Or perhaps “the messengers.”

[1:18]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹⁷ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[4:4]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

[4:4]  ²⁰ sn See the note on the word crown in Rev 3:11.

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

[5:5]  ²² tn Grk “says” (a historical present).

[5:5]  ²³ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ²⁴ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ²⁵ tn The infinitive has been translated as an infinitive of result here.

[6:9]  ²⁶ 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]  ²⁷ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:15]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ²⁹ tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:15]  ³⁰ tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[6:15]  ³¹ tn See the note on the word “servants” in 1:1.

[8:10]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ³³ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ³⁴ tn Grk “fell.”

[9:7]  ³⁵ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.

[9:7]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ³⁷ tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).

[9:7]  ³⁸ tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.

[11:11]  ³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ⁴⁰ tn Grk “fell upon.”

[12:3]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ⁴² tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:3]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[12:17]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁴⁴ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁴⁵ tn Or “who obey.”

[12:17]  ⁴⁶ tn Grk “and having.”

[12:17]  ⁴⁷ 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]  ⁴⁸ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁴⁹ 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]  ⁵⁰ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁵¹ 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]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ⁵³ tn Grk “seven plagues – the last ones.”

[15:6]  ⁵⁴ tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[16:1]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁵⁶ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:9]  ⁵⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ⁵⁸ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁵⁹ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ⁶⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ⁶¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ⁶³ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ⁶⁴ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ⁶⁵ tn Grk “his kingdom became dark.”

[16:10]  ⁶⁶ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ⁶⁷ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ⁶⁸ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[17:1]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁷⁰ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ⁷¹ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[17:7]  ⁷² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ⁷³ tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.

[17:16]  ⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁷⁵ tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁷⁶ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[17:17]  ⁷⁷ tn Grk “hearts.”

[17:17]  ⁷⁸ tn Or “his intent.”

[17:17]  ⁷⁹ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ⁸⁰ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ⁸¹ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁸² tn Or “completed.”

[22:14]  ⁸³ tn Grk “so that there will be to them authority over the tree of life.”

[5:9]  ⁸⁴ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁸⁵ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁸⁶ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁸⁷ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁸⁸ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁸⁹ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:14]  ⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁹¹ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁹³ tn 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 because of differences between Greek and English style.

[11:6]  ⁹⁴ tn Or “authority.”

[11:6]  ⁹⁵ tn Grk “the days.”

[11:6]  ⁹⁶ tn 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 because of differences between Greek and English style.

[11:6]  ⁹⁷ tn Or “authority.”

[13:1]  ⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ⁹⁹ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ¹⁰⁰ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[13:1]  ¹⁰¹ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:1]  sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

[18:19]  ¹⁰² tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

[18:19]  ¹⁰³ tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[21:9]  ¹⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ¹⁰⁵ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

[20:4]  ¹⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ¹⁰⁷ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ¹⁰⁸ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ¹⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ¹¹⁰ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”