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 1:8

1:8 “I am the Alpha and the Omega,” ⁵  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ⁶ 

Wahyu 3:2

3:2 Wake up then, and strengthen what remains that was about ⁷  to die, because I have not found your deeds complete ⁸  in the sight ⁹  of my God.

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 ¹⁰  of our God.”

Wahyu 7:10

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ¹¹ 

to the one seated on the throne, and to the Lamb!”

Wahyu 9:13

9:13 Then ¹²  the sixth angel blew his trumpet, and I heard a single voice coming from the ¹³  horns on the golden altar that is before God,

Wahyu 11:1

The Fate of the Two Witnesses

11:1 Then ¹⁴  a measuring rod ¹⁵  like a staff was given to me, and I was told, ¹⁶  “Get up and measure the temple of God, and the altar, and the ones who worship there.

Wahyu 12:6

12:6 and she ¹⁷  fled into the wilderness ¹⁸  where a place had been prepared for her ¹⁹  by God, so she could be taken care of ²⁰  for 1,260 days.

Wahyu 13:6

13:6 So ²¹  the beast ²²  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ²³  that is, those who dwell in heaven.

Wahyu 16:7

16:7 Then ²⁴  I heard the altar reply, ²⁵  “Yes, Lord God, the All-Powerful, ²⁶  your judgments are true and just!”

Wahyu 16:11

16:11 They blasphemed the God of heaven because of their sufferings ²⁷  and because of their sores, ²⁸  but nevertheless ²⁹  they still refused to repent ³⁰  of their deeds.

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ³¹  against her on your behalf!) ³² 

Wahyu 19:1

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

Wahyu 19:4

19:4 The twenty-four elders and the four living creatures threw themselves to the ground ³³  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

Wahyu 21:2

21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband.

Wahyu 21:22

21:22 Now ³⁴  I saw no temple in the city, because the Lord God – the All-Powerful ³⁵  – and the Lamb are its temple.

Wahyu 22:1

22:1 Then ³⁶  the angel ³⁷  showed me the river of the water of life – water as clear as crystal – pouring out ³⁸  from the throne of God and of the Lamb,

Wahyu 22:3

22:3 And there will no longer be any curse, ³⁹  and the throne of God and the Lamb will be in the city. ⁴⁰  His ⁴¹  servants ⁴²  will worship ⁴³  him,

[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).

[1:8]  ⁵ 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]  ⁶ 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.”

[3:2]  ⁷ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ⁸ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ⁹ 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.”

[7:3]  ¹⁰ tn See the note on the word “servants” in 1:1.

[7:10]  ¹¹ tn The dative here has been translated as a dative of possession.

[9:13]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ¹³ tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[11:1]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ¹⁵ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ¹⁶ tn Grk “saying.”

[12:6]  ¹⁷ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ¹⁸ tn Or “desert.”

[12:6]  ¹⁹ tn Grk “where she has there a place prepared by God.”

[12:6]  ²⁰ tn Grk “so they can take care of her.”

[13:6]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ²² tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ²³ 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).

[16:7]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ²⁵ tn Grk “the altar saying.”

[16:7]  ²⁶ 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.”

[16:11]  ²⁷ 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]  ²⁸ tn Or “ulcerated sores” (see 16:2).

[16:11]  ²⁹ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ³⁰ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[18:20]  ³¹ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ³² tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[18:20]  sn This verse forms a parenthetical aside in the narrative.

[19:4]  ³³ tn Grk “creatures fell down.” 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.”

[21:22]  ³⁴ 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]  ³⁵ 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.”

[22:1]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ³⁷ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ³⁸ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:3]  ³⁹ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ⁴⁰ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ⁴¹ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ⁴² tn See the note on the word “servants” in 1:1.

[22:3]  ⁴³ tn Or “will serve.”