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 4:9

4:9 And whenever the living creatures give glory, honor, ⁵  and thanks to the one who sits on the throne, who lives forever and ever,

Wahyu 6:13

6:13 and the stars in the sky ⁶  fell to the earth like a fig tree dropping ⁷  its unripe figs ⁸  when shaken by a fierce ⁹  wind.

Wahyu 7:13

7:13 Then ¹⁰  one of the elders asked ¹¹  me, “These dressed in long white robes – who are they and where have they come from?”

Wahyu 8:8

8:8 Then ¹²  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ¹³  third of the sea became blood,

Wahyu 9:3

9:3 Then ¹⁴  out of the smoke came locusts onto the earth, and they were given power ¹⁵  like that of the scorpions of the earth.

Wahyu 9:9

9:9 They had breastplates ¹⁶  like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle.

Wahyu 9:15

9:15 Then ¹⁷  the four angels who had been prepared for this ¹⁸  hour, day, ¹⁹  month, and year were set free to kill ²⁰  a third of humanity.

Wahyu 10:5

10:5 Then ²¹  the angel I saw standing on the sea and on the land raised his right hand to heaven

Wahyu 12:6

12:6 and she ²²  fled into the wilderness ²³  where a place had been prepared for her ²⁴  by God, so she could be taken care of ²⁵  for 1,260 days.

Wahyu 12:13

12:13 Now ²⁶  when the dragon realized ²⁷  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.

Wahyu 13:6

13:6 So ²⁸  the beast ²⁹  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ³⁰  that is, those who dwell in heaven.

Wahyu 13:13

13:13 He ³¹  performed momentous signs, even making fire come down from heaven in front of people ³² 

Wahyu 16:4

16:4 Then ³³  the third angel ³⁴  poured out his bowl on the rivers and the springs of water, and they turned into blood.

Wahyu 17:11

17:11 The ³⁵  beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction.

Wahyu 20:14-15

20:14 Then ³⁶  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ³⁷  anyone’s name ³⁸  was not found written in the book of life, that person ³⁹  was thrown into the lake of fire.

Wahyu 21:24

21:24 The nations ⁴⁰  will walk by its light and the kings of the earth will bring their grandeur ⁴¹  into it.

[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).

[4:9]  ⁵ tn Here 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.

[6:13]  ⁶ tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

[6:13]  ⁷ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ⁸ tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

[6:13]  ⁹ tn Grk “great wind.”

[7:13]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ¹¹ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[8:8]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

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

[9:3]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ¹⁵ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:9]  ¹⁶ 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.

[9:15]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:15]  ¹⁸ tn The Greek article τήν (thn) has been translated with demonstrative force here.

[9:15]  ¹⁹ tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:15]  ²⁰ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

[10:5]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:6]  ²² tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ²³ tn Or “desert.”

[12:6]  ²⁴ tn Grk “where she has there a place prepared by God.”

[12:6]  ²⁵ tn Grk “so they can take care of her.”

[12:13]  ²⁶ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ²⁷ tn Grk “saw.”

[13:6]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ²⁹ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ³⁰ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).

[13:13]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ³² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[16:4]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ³⁴ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[17:11]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:14]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ³⁸ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ³⁹ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[21:24]  ⁴⁰ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ⁴¹ tn Or “splendor”; Grk “glory.”