Wahyu 1:4

1:4 From John, ¹  to the seven churches that are in the province of Asia: ²  Grace and peace to you ³  from “he who is,” ⁴  and who was, and who is still to come, ⁵  and from the seven spirits who are before his throne,

Wahyu 1:8

1:8 “I am the Alpha and the Omega,” ⁶  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ⁷ 

Wahyu 1:12

1:12 I ⁸  turned to see whose voice was speaking to me, ⁹  and when I did so, ¹⁰  I saw seven golden lampstands,

Wahyu 1:19

1:19 Therefore write what you saw, what is, and what will be after these things. ¹¹ 

Wahyu 2:2

2:2 ‘I know your works as well as your ¹²  labor and steadfast endurance, and that you cannot tolerate ¹³  evil. You have even put to the test ¹⁴  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Wahyu 2:13

2:13 ‘I know ¹⁵  where you live – where Satan’s throne is. Yet ¹⁶  you continue to cling ¹⁷  to my name and you have not denied your ¹⁸  faith in me, ¹⁹  even in the days of Antipas, my faithful witness, ²⁰  who was killed in your city ²¹  where Satan lives.

Wahyu 2:19

2:19 ‘I know your deeds: your love, faith, ²²  service, and steadfast endurance. ²³  In fact, ²⁴  your more recent deeds are greater than your earlier ones.

Wahyu 2:21-22

2:21 I ²⁵  have given her time to repent, but ²⁶  she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, ²⁷  and those who commit adultery with her into terrible suffering, ²⁸  unless they repent of her deeds.

Wahyu 2:24

2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ²⁹  (who have not learned the so-called “deep secrets ³⁰  of Satan”), to you I say: I do not put any additional burden on you.

Wahyu 3:2

3:2 Wake up then, and strengthen what remains that was about ³¹  to die, because I have not found your deeds complete ³²  in the sight ³³  of my God.

Wahyu 3:18-19

3:18 take my advice ³⁴  and buy gold from me refined by fire so you can become rich! Buy from me ³⁵  white clothing so you can be clothed and your shameful nakedness ³⁶  will not be exposed, and buy eye salve ³⁷  to put on your eyes so you can see! 3:19 All those ³⁸  I love, I rebuke and discipline. So be earnest and repent!

Wahyu 4:6

4:6 and in front of the throne was something like a sea of glass, like crystal. ³⁹ 

In ⁴⁰  the middle of the throne ⁴¹  and around the throne were four living creatures ⁴²  full of eyes in front and in back.

Wahyu 4:8

4:8 Each one of the four living creatures had six wings ⁴³  and was full of eyes all around and inside. ⁴⁴  They never rest day or night, saying: ⁴⁵ 

“Holy Holy Holy is the Lord God, the All-Powerful, ⁴⁶ 

Who was and who is, and who is still to come!”

Wahyu 5:3

5:3 But ⁴⁷  no one in heaven or on earth or under the earth was able to open the scroll or look into it.

Wahyu 5:12

5:12 all of whom ⁴⁸  were singing ⁴⁹  in a loud voice:

“Worthy is the lamb who was killed ⁵⁰ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Wahyu 6:8

6:8 So ⁵¹  I looked ⁵²  and here came ⁵³  a pale green ⁵⁴  horse! The ⁵⁵  name of the one who rode it ⁵⁶  was Death, and Hades followed right behind. ⁵⁷  They ⁵⁸  were given authority over a fourth of the earth, to kill its population with the sword, ⁵⁹  famine, and disease, ⁶⁰  and by the wild animals of the earth.

Wahyu 6:15

6:15 Then ⁶¹  the kings of the earth, the ⁶²  very important people, the generals, ⁶³  the rich, the powerful, and everyone, slave ⁶⁴  and free, hid themselves in the caves and among the rocks of the mountains.

Wahyu 7:3

7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants ⁶⁵  of our God.”

Wahyu 8:6

8:6 Now ⁶⁶  the seven angels holding ⁶⁷  the seven trumpets prepared to blow them.

Wahyu 9:5

9:5 The locusts ⁶⁸  were not given permission ⁶⁹  to kill ⁷⁰  them, but only to torture ⁷¹  them ⁷²  for five months, and their torture was like that ⁷³  of a scorpion when it stings a person. ⁷⁴ 

Wahyu 9:7

9:7 Now ⁷⁵  the locusts looked like horses equipped for battle. On ⁷⁶  their heads were something like crowns similar to gold, ⁷⁷  and their faces looked like men’s ⁷⁸  faces.

Wahyu 9:9

9:9 They had breastplates ⁷⁹  like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle.

Wahyu 9:20-21

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ⁸⁰  of gold, silver, ⁸¹  bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, ⁸²  they did not repent of their murders, of their magic spells, ⁸³  of their sexual immorality, or of their stealing.

Wahyu 10:4

10:4 When the seven thunders spoke, I was preparing to write, but ⁸⁴  just then ⁸⁵  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Wahyu 10:7

10:7 But in the days ⁸⁶  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ⁸⁷  just as he has ⁸⁸  proclaimed to his servants ⁸⁹  the prophets.”

Wahyu 11:5-6

11:5 If ⁹⁰  anyone wants to harm them, fire comes out of their mouths ⁹¹  and completely consumes ⁹²  their enemies. If ⁹³  anyone wants to harm them, they must be killed this way. 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 11:18

11:18 The ⁹⁸  nations ⁹⁹  were enraged,

but ¹⁰⁰  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ¹⁰¹ 

the prophets, their reward,

as well as to the saints

and to those who revere ¹⁰²  your name, both small and great,

and the time has come ¹⁰³  to destroy those who destroy ¹⁰⁴  the earth.”

Wahyu 12:2

12:2 She ¹⁰⁵  was pregnant and was screaming in labor pains, struggling ¹⁰⁶  to give birth.

Wahyu 12:4

12:4 Now ¹⁰⁷  the dragon’s ¹⁰⁸  tail swept away a third of the stars in heaven and hurled them to the earth. Then ¹⁰⁹  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 12:17

12:17 So ¹¹⁰  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹¹¹  those who keep ¹¹²  God’s commandments and hold to ¹¹³  the testimony about Jesus. ¹¹⁴  (12:18) And the dragon ¹¹⁵  stood ¹¹⁶  on the sand ¹¹⁷  of the seashore. ¹¹⁸ 

Wahyu 13:3

13:3 One of the beast’s ¹¹⁹  heads appeared to have been killed, ¹²⁰  but the lethal wound had been healed. ¹²¹  And the whole world followed ¹²²  the beast in amazement;

Wahyu 13:15-16

13:15 The second beast ¹²³  was empowered ¹²⁴  to give life ¹²⁵  to the image of the first beast ¹²⁶  so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused ¹²⁷  everyone (small and great, rich and poor, free and slave ¹²⁸ ) to obtain a mark on their right hand or on their forehead.

Wahyu 14:6

Three Angels and Three Messages

14:6 Then ¹²⁹  I saw another ¹³⁰  angel flying directly overhead, ¹³¹  and he had ¹³²  an eternal gospel to proclaim ¹³³  to those who live ¹³⁴  on the earth – to every nation, tribe, ¹³⁵  language, and people.

Wahyu 15:4

15:4 Who will not fear you, O Lord,

and glorify ¹³⁶  your name, because you alone are holy? ¹³⁷ 

All nations ¹³⁸  will come and worship before you

for your righteous acts ¹³⁹  have been revealed.”

Wahyu 16:9

16:9 Thus ¹⁴⁰  people ¹⁴¹  were scorched by the terrible heat, ¹⁴²  yet ¹⁴³  they blasphemed the name of God, who has ruling authority ¹⁴⁴  over these plagues, and they would not repent and give him glory.

Wahyu 16:11

16:11 They blasphemed the God of heaven because of their sufferings ¹⁴⁵  and because of their sores, ¹⁴⁶  but nevertheless ¹⁴⁷  they still refused to repent ¹⁴⁸  of their deeds.

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ¹⁴⁹  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ¹⁵⁰ 

Wahyu 16:19

16:19 The ¹⁵¹  great city was split into three parts and the cities of the nations ¹⁵²  collapsed. ¹⁵³  So ¹⁵⁴  Babylon the great was remembered before God, and was given the cup ¹⁵⁵  filled with the wine made of God’s furious wrath. ¹⁵⁶ 

Wahyu 17:1

The Great Prostitute and the Beast

17:1 Then ¹⁵⁷  one of the seven angels who had the seven bowls came and spoke to me. ¹⁵⁸  “Come,” he said, “I will show you the condemnation and punishment ¹⁵⁹  of the great prostitute who sits on many waters,

Wahyu 17:7

17:7 But ¹⁶⁰  the angel said to me, “Why are you astounded? I will interpret ¹⁶¹  for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her.

Wahyu 17:17

17:17 For God has put into their minds ¹⁶²  to carry out his purpose ¹⁶³  by making ¹⁶⁴  a decision ¹⁶⁵  to give their royal power ¹⁶⁶  to the beast until the words of God are fulfilled. ¹⁶⁷ 

Wahyu 18:11

18:11 Then ¹⁶⁸  the merchants of the earth will weep and mourn for her because no one buys their cargo ¹⁶⁹  any longer –

Wahyu 19:5

19:5 Then ¹⁷⁰  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

Wahyu 19:10

19:10 So ¹⁷¹  I threw myself down ¹⁷²  at his feet to worship him, but ¹⁷³  he said, “Do not do this! ¹⁷⁴  I am only ¹⁷⁵  a fellow servant ¹⁷⁶  with you and your brothers ¹⁷⁷  who hold to the testimony about ¹⁷⁸  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 19:18-19

19:18 to eat ¹⁷⁹  your fill ¹⁸⁰  of the flesh of kings,

the flesh of generals, ¹⁸¹ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ¹⁸² 

and small and great!”

19:19 Then ¹⁸³  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.

Wahyu 20:8

20:8 and will go out to deceive ¹⁸⁴  the nations at the four corners of the earth, Gog and Magog, ¹⁸⁵  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ¹⁸⁶ 

Wahyu 21:9

The New Jerusalem Descends

21:9 Then ¹⁸⁷  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ¹⁸⁸  saying, “Come, I will show you the bride, the wife of the Lamb!”

Wahyu 21:15

21:15 The angel ¹⁸⁹  who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall.

Wahyu 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

Wahyu 22:2

22:2 flowing down the middle of the city’s ¹⁹⁰  main street. ¹⁹¹  On each side ¹⁹²  of the river is the tree of life producing twelve kinds ¹⁹³  of fruit, yielding its fruit every month of the year. ¹⁹⁴  Its leaves are for the healing of the nations.

Wahyu 22:6

A Final Reminder

22:6 Then ¹⁹⁵  the angel ¹⁹⁶  said to me, “These words are reliable ¹⁹⁷  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ¹⁹⁸  what must happen soon.”

Wahyu 22:8

22:8 I, John, am the one who heard and saw these things, ¹⁹⁹  and when I heard and saw them, ²⁰⁰  I threw myself down ²⁰¹  to worship at the feet of the angel who was showing them to me.

Wahyu 22:11-12

22:11 The evildoer must continue to do evil, ²⁰²  and the one who is morally filthy ²⁰³  must continue to be filthy. The ²⁰⁴  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

22:12 (Look! I am coming soon,

and my reward is with me to pay ²⁰⁵  each one according to what he has done!

Wahyu 22:15

22:15 Outside are the dogs and the sorcerers ²⁰⁶  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ²⁰⁷ 

Wahyu 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

[1:4]  ¹ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ³ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ⁴ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ⁵ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

[1:8]  ⁶ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

[1:8]  ⁷ 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.”

[1:12]  ⁸ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

[1:12]  ⁹ 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.”

[1:12]  ¹⁰ tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

[1:19]  ¹¹ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

[2:2]  ¹² tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ¹³ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ¹⁴ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[2:13]  ¹⁵ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ¹⁶ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ¹⁷ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ¹⁸ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ¹⁹ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ²⁰ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ²¹ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[2:19]  ²² tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.

[2:19]  ²³ tn Or “perseverance.”

[2:19]  ²⁴ tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”

[2:21]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ²⁶ tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

[2:22]  ²⁷ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ²⁸ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[2:24]  ²⁹ sn That is, the teaching of Jezebel (v. 20).

[2:24]  ³⁰ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[3:2]  ³¹ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ³² tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ³³ tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”

[3:18]  ³⁴ tn Grk “I counsel you to buy.”

[3:18]  ³⁵ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ³⁶ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ³⁷ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).

[3:19]  ³⁸ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”

[4:6]  ³⁹ tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.

[4:6]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:6]  ⁴¹ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[4:6]  ⁴² tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”

[4:8]  ⁴³ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ⁴⁴ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ⁴⁵ tn Or “They never stop saying day and night.”

[4:8]  ⁴⁶ 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.”

[4:8]  sn A quotation from (or an allusion to) Isa 6:3.

[5:3]  ⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:12]  ⁴⁸ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁴⁹ tn Grk “saying.”

[5:12]  ⁵⁰ tn Or “slaughtered”; traditionally, “slain.”

[6:8]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ⁵² 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]  ⁵³ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ⁵⁴ 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]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁵⁶ tn Grk “the one sitting on it.”

[6:8]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁶⁰ 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).

[6:15]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ⁶² 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]  ⁶³ 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]  ⁶⁴ tn See the note on the word “servants” in 1:1.

[7:3]  ⁶⁵ tn See the note on the word “servants” in 1:1.

[8:6]  ⁶⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ⁶⁷ tn Grk “having.”

[9:5]  ⁶⁸ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ⁶⁹ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ⁷⁰ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

[9:5]  ⁷¹ tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

[9:5]  ⁷² tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ⁷³ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ⁷⁴ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[9:7]  ⁷⁵ 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]  ⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ⁷⁷ 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]  ⁷⁸ 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.

[9:9]  ⁷⁹ tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.

[9:20]  ⁸⁰ tn The word “made” is not in the Greek text but is implied.

[9:20]  ⁸¹ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:21]  ⁸² tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.

[9:21]  ⁸³ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[10:4]  ⁸⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ⁸⁵ tn The words “just then” are not in the Greek text, but are implied.

[10:7]  ⁸⁶ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ⁸⁷ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ⁸⁸ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ⁸⁹ tn See the note on the word “servants” in 1:1.

[11:5]  ⁹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ⁹¹ tn This is a collective singular in Greek.

[11:5]  ⁹² tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁹³ tn 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.”

[11:18]  ⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁹⁹ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ¹⁰⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ¹⁰¹ tn See the note on the word “servants” in 1:1.

[11:18]  ¹⁰² tn Grk “who fear.”

[11:18]  ¹⁰³ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ¹⁰⁴ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[12:2]  ¹⁰⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ¹⁰⁶ tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.

[12:4]  ¹⁰⁷ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ¹⁰⁸ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ¹⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:17]  ¹¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹¹¹ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹¹² tn Or “who obey.”

[12:17]  ¹¹³ tn Grk “and having.”

[12:17]  ¹¹⁴ 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]  ¹¹⁵ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹¹⁶ 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]  ¹¹⁷ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹¹⁸ 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.

[13:3]  ¹¹⁹ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ¹²⁰ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ¹²¹ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ¹²² tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[13:15]  ¹²³ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ¹²⁴ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹²⁵ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ¹²⁶ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ¹²⁷ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ¹²⁸ tn See the note on the word “servants” in 1:1.

[14:6]  ¹²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ¹³⁰ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ¹³¹ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ¹³² tn Grk “having.”

[14:6]  ¹³³ tn Or “an eternal gospel to announce as good news.”

[14:6]  ¹³⁴ tn Grk “to those seated on the earth.”

[14:6]  ¹³⁵ tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:4]  ¹³⁶ tn Or “and praise.”

[15:4]  sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.

[15:4]  ¹³⁷ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ¹³⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹³⁹ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[16:9]  ¹⁴⁰ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ¹⁴¹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ¹⁴² 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]  ¹⁴³ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ¹⁴⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:11]  ¹⁴⁵ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ¹⁴⁶ tn Or “ulcerated sores” (see 16:2).

[16:11]  ¹⁴⁷ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ¹⁴⁸ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:14]  ¹⁴⁹ 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]  ¹⁵⁰ 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.”

[16:19]  ¹⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ¹⁵² tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ¹⁵³ tn Grk “fell.”

[16:19]  ¹⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ¹⁵⁵ tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

[16:19]  ¹⁵⁶ tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.

[17:1]  ¹⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ¹⁵⁸ 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]  ¹⁵⁹ 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]  ¹⁶⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ¹⁶¹ 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.

[17:17]  ¹⁶² tn Grk “hearts.”

[17:17]  ¹⁶³ tn Or “his intent.”

[17:17]  ¹⁶⁴ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ¹⁶⁵ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ¹⁶⁶ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ¹⁶⁷ tn Or “completed.”

[18:11]  ¹⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:11]  ¹⁶⁹ tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”

[19:5]  ¹⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:10]  ¹⁷¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ¹⁷² tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ¹⁷³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ¹⁷⁴ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ¹⁷⁵ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ¹⁷⁶ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ¹⁷⁷ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ¹⁷⁸ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[19:18]  ¹⁷⁹ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ¹⁸⁰ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ¹⁸¹ tn Grk “chiliarchs”; normally a chiliarch was 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).

[19:18]  ¹⁸² tn See the note on the word “servants” in 1:1.

[19:19]  ¹⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:8]  ¹⁸⁴ tn Or “mislead.”

[20:8]  ¹⁸⁵ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ¹⁸⁶ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[21:9]  ¹⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ¹⁸⁸ 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.

[21:15]  ¹⁸⁹ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

[22:2]  ¹⁹⁰ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ¹⁹¹ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ¹⁹² tn Grk “From here and from there.”

[22:2]  ¹⁹³ tn Or “twelve crops” (one for each month of the year).

[22:2]  ¹⁹⁴ tn The words “of the year” are implied.

[22:6]  ¹⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ¹⁹⁶ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ¹⁹⁷ tn Grk “faithful.”

[22:6]  ¹⁹⁸ tn See the note on the word “servants” in 1:1.

[22:8]  ¹⁹⁹ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ²⁰⁰ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:8]  ²⁰¹ tn Grk “I fell down and worshiped at the feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[22:11]  ²⁰² tn Grk “must do evil still.”

[22:11]  ²⁰³ tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ²⁰⁴ tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.

[22:12]  ²⁰⁵ tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.

[22:15]  ²⁰⁶ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ²⁰⁷ tn Or “lying,” “deceit.”