Wahyu 1:2

1:2 who then ¹  testified to everything that he saw concerning the word of God and the testimony about ²  Jesus Christ.

Wahyu 2:6

2:6 But you do have this going for you: ³  You hate what the Nicolaitans ⁴  practice ⁵  – practices I also hate.

Wahyu 3:16

3:16 So because you are lukewarm, and neither hot nor cold, I am going ⁶  to vomit ⁷  you out of my mouth!

Wahyu 3:19

3:19 All those ⁸  I love, I rebuke and discipline. So be earnest and repent!

Wahyu 5:7

5:7 Then ⁹  he came and took the scroll ¹⁰  from the right hand of the one who was seated on the throne,

Wahyu 6:17

6:17 because the great day of their ¹¹  wrath has come, and who is able to withstand it?” ¹² 

Wahyu 9:3

9:3 Then ¹³  out of the smoke came locusts onto the earth, and they were given power ¹⁴  like that of the scorpions of the earth.

Wahyu 9:18

9:18 A third of humanity was killed by these three plagues, that is, ¹⁵  by the fire, the smoke, and the sulfur that came out of their mouths.

Wahyu 12:16

12:16 but ¹⁶  the earth came to her rescue; ¹⁷  the ground opened up ¹⁸  and swallowed the river that the dragon had spewed from his mouth.

Wahyu 14:12

14:12 This requires ¹⁹  the steadfast endurance ²⁰  of the saints – those who obey ²¹  God’s commandments and hold to ²²  their faith in Jesus. ²³ 

Wahyu 14:16

14:16 So ²⁴  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

Wahyu 17:5

17:5 On ²⁵  her forehead was written a name, a mystery: ²⁶  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Wahyu 17:18

17:18 As for ²⁷  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Wahyu 18:24

18:24 The ²⁸  blood of the saints and prophets was found in her, ²⁹ 

along with the blood ³⁰  of all those who had been killed on the earth.”

Wahyu 20:14

20:14 Then ³¹  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.

[1:2]  ¹ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ² tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[2:6]  ³ tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.

[2:6]  ⁴ sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.

[2:6]  ⁵ tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

[3:16]  ⁶ tn Or “I intend.”

[3:16]  ⁷ tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.

[3:19]  ⁸ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”

[5:7]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:7]  ¹⁰ tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:17]  ¹¹ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ¹² tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

[9:3]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ¹⁴ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:18]  ¹⁵ tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).

[12:16]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ¹⁷ tn Grk “the earth helped the woman.”

[12:16]  ¹⁸ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[14:12]  ¹⁹ tn Grk “Here is.”

[14:12]  ²⁰ tn Or “the perseverance.”

[14:12]  ²¹ tn Grk “who keep.”

[14:12]  ²² tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ²³ 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.”

[14:16]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[17:5]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ²⁶ tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).

[17:18]  ²⁷ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:24]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ²⁹ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ³⁰ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[20:14]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.