Wahyu 1:3

1:3 Blessed is the one who reads the words of this ¹  prophecy aloud, ²  and blessed are ³  those who hear and obey ⁴  the things written in it, because the time is near! ⁵ 

Wahyu 2:16

2:16 Therefore, ⁶  repent! If not, I will come against you quickly and make war against those people ⁷  with the sword of my mouth.

Wahyu 7:14

7:14 So ⁸  I said to him, “My lord, you know the answer.” ⁹  Then ¹⁰  he said to me, “These are the ones who have come out of the great tribulation. They ¹¹  have washed their robes and made them white in the blood of the Lamb!

Wahyu 9:11

9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ¹² 

Wahyu 10:7

10:7 But in the days ¹³  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ¹⁴  just as he has ¹⁵  proclaimed to his servants ¹⁶  the prophets.”

Wahyu 13:15

13:15 The second beast ¹⁷  was empowered ¹⁸  to give life ¹⁹  to the image of the first beast ²⁰  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ²¹  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ²² 

Wahyu 17:6

17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ²³  I ²⁴  was greatly astounded ²⁵  when I saw her.

Wahyu 17:9

17:9 (This requires ²⁶  a mind that has wisdom.) The seven heads are seven mountains ²⁷  the woman sits on. They are also seven kings:

Wahyu 17:11

17:11 The ²⁸  beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction.

Wahyu 18:14

18:14 (The ripe fruit ²⁹  you greatly desired ³⁰ 

has gone from you,

and all your luxury ³¹  and splendor ³² 

have gone from you –

they will never ever be found again!) ³³ 

Wahyu 18:17

18:17 because in a single hour such great wealth has been destroyed!” ³⁴ 

And every ship’s captain, ³⁵  and all who sail along the coast ³⁶  – seamen, and all who ³⁷  make their living from the sea, stood a long way off

Wahyu 21:21-22

21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The ³⁸  main street ³⁹  of the city is pure gold, like transparent glass.

21:22 Now ⁴⁰  I saw no temple in the city, because the Lord God – the All-Powerful ⁴¹  – and the Lamb are its temple.

[1:3]  ¹ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ² tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

[1:3]  ³ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ⁴ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ⁵ sn The time refers to the time when the things prophesied would happen.

[2:16]  ⁶ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ⁷ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

[7:14]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁹ 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]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹¹ 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.

[9:11]  ¹² sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[10:7]  ¹³ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ¹⁴ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ¹⁵ 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]  ¹⁶ tn See the note on the word “servants” in 1:1.

[13:15]  ¹⁷ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ¹⁸ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹⁹ 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]  ²⁰ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[16:14]  ²¹ 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]  ²² 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.”

[17:6]  ²³ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ²⁵ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:9]  ²⁶ tn Grk “Here is the mind that has wisdom.”

[17:9]  ²⁷ tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.

[17:11]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:14]  ²⁹ tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”

[18:14]  ³⁰ tn Grk “you desired in your soul.”

[18:14]  ³¹ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ³² tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”

[18:14]  ³³ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:14]  sn This verse forms a parenthetical aside in the narrative.

[18:17]  ³⁴ tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:17]  ³⁵ tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

[18:17]  ³⁶ tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

[18:17]  ³⁷ tn Grk “and as many as.”

[21:21]  ³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ³⁹ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[21:22]  ⁴⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

[21:22]  ⁴¹ 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.”