Wahyu 1:6

1:6 and has appointed ¹  us as a kingdom, ²  as priests ³  serving his God and Father – to him be the glory and the power for ever and ever! ⁴  Amen.

Wahyu 2:18

To the Church in Thyatira

2:18 “To ⁵  the angel of the church in Thyatira write the following: ⁶ 

“This is the solemn pronouncement of ⁷  the Son of God, the one who has eyes like a fiery flame ⁸  and whose feet are like polished bronze: ⁹ 

Wahyu 3:14

To the Church in Laodicea

3:14 “To ¹⁰  the angel of the church in Laodicea write the following: ¹¹ 

“This is the solemn pronouncement of ¹²  the Amen, the faithful and true witness, the originator ¹³  of God’s creation:

Wahyu 7:10

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ¹⁴ 

to the one seated on the throne, and to the Lamb!”

Wahyu 8:5

8:5 Then ¹⁵  the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, ¹⁶  flashes of lightning, and an earthquake.

Wahyu 9:6

9:6 In ¹⁷  those days people ¹⁸  will seek death, but ¹⁹  will not be able to ²⁰  find it; they will long to die, but death will flee from them.

Wahyu 9:13

9:13 Then ²¹  the sixth angel blew his trumpet, and I heard a single voice coming from the ²²  horns on the golden altar that is before God,

Wahyu 11:12

11:12 Then ²³  they ²⁴  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ²⁵  went up to heaven in a cloud while ²⁶  their enemies stared at them.

Wahyu 12:1

The Woman, the Child, and the Dragon

12:1 Then ²⁷  a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. ²⁸ 

Wahyu 15:1

The Final Plagues

15:1 Then ²⁹  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ³⁰  (they are final because in them God’s anger is completed).

Wahyu 16:9

16:9 Thus ³¹  people ³²  were scorched by the terrible heat, ³³  yet ³⁴  they blasphemed the name of God, who has ruling authority ³⁵  over these plagues, and they would not repent and give him glory.

Wahyu 17:17

17:17 For God has put into their minds ³⁶  to carry out his purpose ³⁷  by making ³⁸  a decision ³⁹  to give their royal power ⁴⁰  to the beast until the words of God are fulfilled. ⁴¹ 

Wahyu 19:9

19:9 Then ⁴²  the angel ⁴³  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 19:21

19:21 The ⁴⁴  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁴⁵  themselves with their flesh.

Wahyu 22:14

22:14 Blessed are those who wash their robes so they can have access ⁴⁶  to the tree of life and can enter into the city by the gates.

[1:6]  ¹ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ² tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ³ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ⁴ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[2:18]  ⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:18]  ⁶ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:18]  ⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:18]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:18]  ⁸ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  ⁹ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.

[3:14]  ¹⁰ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ¹¹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ¹² tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  ¹³ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

[7:10]  ¹⁴ tn The dative here has been translated as a dative of possession.

[8:5]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ¹⁶ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[9:6]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ¹⁸ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ²⁰ tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.

[9:13]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ²² tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[11:12]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ²⁴ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ²⁵ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ²⁶ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[12:1]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ²⁸ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[15:1]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ³⁰ tn Grk “seven plagues – the last ones.”

[16:9]  ³¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ³² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ³³ 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]  ³⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ³⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:17]  ³⁶ tn Grk “hearts.”

[17:17]  ³⁷ tn Or “his intent.”

[17:17]  ³⁸ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ³⁹ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ⁴⁰ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁴¹ tn Or “completed.”

[19:9]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ⁴³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:21]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁴⁵ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[22:14]  ⁴⁶ tn Grk “so that there will be to them authority over the tree of life.”