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 2:26

2:26 And to the one who conquers ⁵  and who continues in ⁶  my deeds until the end, I will give him authority over the nations ⁷  –

Wahyu 5:12

5:12 all of whom ⁸  were singing ⁹  in a loud voice:

“Worthy is the lamb who was killed ¹⁰ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Wahyu 7:12

7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Wahyu 9:19

9:19 For the power ¹¹  of the horses resides ¹²  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Wahyu 13:15

13:15 The second beast ¹³  was empowered ¹⁴  to give life ¹⁵  to the image of the first beast ¹⁶  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 14:11

14:11 And the smoke from their ¹⁷  torture will go up ¹⁸  forever and ever, and those who worship the beast and his image will have ¹⁹  no rest day or night, along with ²⁰  anyone who receives the mark of his name.”

Wahyu 16:6

16:6 because they poured out the blood of your saints and prophets,

so ²¹  you have given them blood to drink. They got what they deserved!” ²² 

[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).

[2:26]  ⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ⁶ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ⁷ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[5:12]  ⁸ 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]  ⁹ tn Grk “saying.”

[5:12]  ¹⁰ tn Or “slaughtered”; traditionally, “slain.”

[9:19]  ¹¹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ¹² tn Grk “is.”

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

[13:15]  ¹⁴ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹⁵ 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]  ¹⁶ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[14:11]  ¹⁷ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ¹⁸ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ¹⁹ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ²⁰ tn Grk “and.”

[16:6]  ²¹ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ²² tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”