Wahyu 3:12

3:12 The one who conquers ¹  I will make ²  a pillar in the temple of my God, and he will never depart from it. I ³  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ⁴  and my new name as well.

Wahyu 6:8

6:8 So ⁵  I looked ⁶  and here came ⁷  a pale green ⁸  horse! The ⁹  name of the one who rode it ¹⁰  was Death, and Hades followed right behind. ¹¹  They ¹²  were given authority over a fourth of the earth, to kill its population with the sword, ¹³  famine, and disease, ¹⁴  and by the wild animals of the earth.

Wahyu 7:14

7:14 So ¹⁵  I said to him, “My lord, you know the answer.” ¹⁶  Then ¹⁷  he said to me, “These are the ones who have come out of the great tribulation. They ¹⁸  have washed their robes and made them white in the blood of the Lamb!

Wahyu 10:8

10:8 Then ¹⁹  the voice I had heard from heaven began to speak ²⁰  to me ²¹  again, ²²  “Go and take the open ²³  scroll in the hand of the angel who is standing on the sea and on the land.”

Wahyu 12:4

12:4 Now ²⁴  the dragon’s ²⁵  tail swept away a third of the stars in heaven and hurled them to the earth. Then ²⁶  the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born.

Wahyu 13:1

The Two Beasts

13:1 Then ²⁷  I saw a beast coming up out of the sea. It ²⁸  had ten horns and seven heads, and on its horns were ten diadem crowns, ²⁹  and on its heads a blasphemous name. ³⁰ 

Wahyu 14:15

14:15 Then ³¹  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ³²  your sickle and start to reap, ³³  because the time to reap has come, since the earth’s harvest is ripe!”

Wahyu 14:18

14:18 Another ³⁴  angel, who was in charge of ³⁵  the fire, came from the altar and called in a loud voice to the angel ³⁶  who had the sharp sickle, “Use ³⁷  your sharp sickle and gather ³⁸  the clusters of grapes ³⁹  off the vine of the earth, ⁴⁰  because its grapes ⁴¹  are now ripe.” ⁴² 

[3:12]  ¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ² tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ⁴ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

[6:8]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ⁶ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  ⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ⁸ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁰ tn Grk “the one sitting on it.”

[6:8]  ¹¹ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁴ tn Grk “with 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).

[7:14]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁶ 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]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹⁸ 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.

[10:8]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ²⁰ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ²¹ 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.”

[10:8]  ²² tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ²³ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[12:4]  ²⁴ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ²⁵ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[13:1]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.

[14:15]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ³² tn Grk “Send out.”

[14:15]  ³³ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:18]  ³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ³⁵ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ³⁶ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ³⁷ tn Grk “Send.”

[14:18]  ³⁸ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ³⁹ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ⁴⁰ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁴¹ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ⁴² tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”