Wahyu 22:12

22:12 (Look! I am coming soon,

and my reward is with me to pay ¹  each one according to what he has done!

Wahyu 20:15

20:15 If ²  anyone’s name ³  was not found written in the book of life, that person ⁴  was thrown into the lake of fire.

Wahyu 22:2

22:2 flowing down the middle of the city’s ⁵  main street. ⁶  On each side ⁷  of the river is the tree of life producing twelve kinds ⁸  of fruit, yielding its fruit every month of the year. ⁹  Its leaves are for the healing of the nations.

Wahyu 21:21

21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The ¹⁰  main street ¹¹  of the city is pure gold, like transparent glass.

Wahyu 18:17

18:17 because in a single hour such great wealth has been destroyed!” ¹² 

And every ship’s captain, ¹³  and all who sail along the coast ¹⁴  – seamen, and all who ¹⁵  make their living from the sea, stood a long way off

Wahyu 13:7

13:7 The beast ¹⁶  was permitted to go to war against the saints and conquer them. ¹⁷  He was given ruling authority ¹⁸  over every tribe, people, ¹⁹  language, and nation,

Wahyu 4:9

4:9 And whenever the living creatures give glory, honor, ²⁰  and thanks to the one who sits on the throne, who lives forever and ever,

Wahyu 22:18

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ²¹  in this book.

Wahyu 5:9

5:9 They were singing a new song: ²² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²³ 

and at the cost of your own blood ²⁴  you have purchased ²⁵  for God

persons ²⁶  from every tribe, language, ²⁷  people, and nation.

Wahyu 11:6

11:6 These two have the power ²⁸  to close up the sky so that it does not rain during the time ²⁹  they are prophesying. They ³⁰  have power ³¹  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

Wahyu 12:3

12:3 Then ³²  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ³³ 

Wahyu 5:13

5:13 Then ³⁴  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ³⁵ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ³⁶  forever and ever!”

Wahyu 2:23

2:23 Furthermore, I will strike her followers ³⁷  with a deadly disease, ³⁸  and then all the churches will know that I am the one who searches minds and hearts. I will repay ³⁹  each one of you ⁴⁰  what your deeds deserve. ⁴¹ 

Wahyu 1:7

1:7 (Look! He is returning with the clouds, ⁴² 

and every eye will see him,

even ⁴³  those who pierced him, ⁴⁴ 

and all the tribes ⁴⁵  on the earth will mourn because ⁴⁶  of him.

This will certainly come to pass! ⁴⁷  Amen.) ⁴⁸ 

Wahyu 6:14-15

6:14 The sky ⁴⁹  was split apart ⁵⁰  like a scroll being rolled up, ⁵¹  and every mountain and island was moved from its place. 6:15 Then ⁵²  the kings of the earth, the ⁵³  very important people, the generals, ⁵⁴  the rich, the powerful, and everyone, slave ⁵⁵  and free, hid themselves in the caves and among the rocks of the mountains.

Wahyu 13:9

13:9 If anyone has an ear, he had better listen!

Wahyu 14:6

Three Angels and Three Messages

14:6 Then ⁵⁶  I saw another ⁵⁷  angel flying directly overhead, ⁵⁸  and he had ⁵⁹  an eternal gospel to proclaim ⁶⁰  to those who live ⁶¹  on the earth – to every nation, tribe, ⁶²  language, and people.

Wahyu 18:2

18:2 He ⁶³  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ⁶⁴  has become a lair for demons,

a haunt ⁶⁵  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ⁶⁶ 

Wahyu 4:8

4:8 Each one of the four living creatures had six wings ⁶⁷  and was full of eyes all around and inside. ⁶⁸  They never rest day or night, saying: ⁶⁹ 

“Holy Holy Holy is the Lord God, the All-Powerful, ⁷⁰ 

Who was and who is, and who is still to come!”

Wahyu 13:1

The Two Beasts

13:1 Then ⁷¹  I saw a beast coming up out of the sea. It ⁷²  had ten horns and seven heads, and on its horns were ten diadem crowns, ⁷³  and on its heads a blasphemous name. ⁷⁴ 

Wahyu 16:20

16:20 Every ⁷⁵  island fled away ⁷⁶  and no mountains could be found. ⁷⁷ 

Wahyu 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

Wahyu 4:6

4:6 and in front of the throne was something like a sea of glass, like crystal. ⁷⁸ 

In ⁷⁹  the middle of the throne ⁸⁰  and around the throne were four living creatures ⁸¹  full of eyes in front and in back.

Wahyu 21:13

21:13 There are ⁸²  three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. ⁸³ 

Wahyu 22:15

22:15 Outside are the dogs and the sorcerers ⁸⁴  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ⁸⁵ 

Wahyu 7:9

7:9 After these things I looked, and here was ⁸⁶  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁸⁷  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Wahyu 3:19

3:19 All those ⁸⁸  I love, I rebuke and discipline. So be earnest and repent!

Wahyu 7:5

7:5 From the tribe of Judah, twelve thousand were sealed,

from the tribe of Reuben, twelve thousand,

from the tribe of Gad, twelve thousand,

Wahyu 14:12

14:12 This requires ⁸⁹  the steadfast endurance ⁹⁰  of the saints – those who obey ⁹¹  God’s commandments and hold to ⁹²  their faith in Jesus. ⁹³ 

Wahyu 2:26

2:26 And to the one who conquers ⁹⁴  and who continues in ⁹⁵  my deeds until the end, I will give him authority over the nations ⁹⁶  –

Wahyu 7:4

7:4 Now ⁹⁷  I heard the number of those who were marked with the seal, ⁹⁸  one hundred and forty-four thousand, sealed from all ⁹⁹  the tribes of the people of Israel: ¹⁰⁰ 

Wahyu 11:5

11:5 If ¹⁰¹  anyone wants to harm them, fire comes out of their mouths ¹⁰²  and completely consumes ¹⁰³  their enemies. If ¹⁰⁴  anyone wants to harm them, they must be killed this way.

Wahyu 11:9

11:9 For three and a half days those from every ¹⁰⁵  people, tribe, ¹⁰⁶  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ¹⁰⁷ 

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ¹⁰⁸  everyone whose name has not been written since the foundation of the world ¹⁰⁹  in the book of life belonging to the Lamb who was killed. ¹¹⁰ 

Wahyu 16:3

16:3 Next, ¹¹¹  the second angel ¹¹²  poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

Wahyu 21:7

21:7 The one who conquers ¹¹³  will inherit these things, and I will be his God and he will be my son.

Wahyu 21:12

21:12 It has ¹¹⁴  a massive, high wall ¹¹⁵  with twelve gates, ¹¹⁶  with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel ¹¹⁷  are written on the gates. ¹¹⁸ 

Wahyu 1:9

1:9 I, John, your brother and the one who shares ¹¹⁹  with you in the persecution, kingdom, and endurance that ¹²⁰  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ¹²¹ 

Wahyu 3:5

3:5 The one who conquers ¹²²  will be dressed like them ¹²³  in white clothing, ¹²⁴  and I will never ¹²⁵  erase ¹²⁶  his name from the book of life, but ¹²⁷  will declare ¹²⁸  his name before my Father and before his angels.

Wahyu 3:10

3:10 Because you have kept ¹²⁹  my admonition ¹³⁰  to endure steadfastly, ¹³¹  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

Wahyu 8:7

8:7 The ¹³²  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ¹³³  a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

Wahyu 16:2

16:2 So ¹³⁴  the first angel ¹³⁵  went and poured out his bowl on the earth. Then ¹³⁶  ugly and painful sores ¹³⁷  appeared on the people ¹³⁸  who had the mark of the beast and who worshiped his image.

Wahyu 21:6

21:6 He also said to me, “It is done! ¹³⁹  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ¹⁴⁰  free of charge ¹⁴¹  from the spring of the water of life.

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ¹⁴²  I will give him some of the hidden manna, and I will give him a white ¹⁴³  stone, ¹⁴⁴  and on that stone will be written a new name that no one can understand ¹⁴⁵  except the one who receives it.’

[22:12]  ¹ tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.

[20:15]  ² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ³ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁴ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[22:2]  ⁵ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ⁶ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ⁷ tn Grk “From here and from there.”

[22:2]  ⁸ tn Or “twelve crops” (one for each month of the year).

[22:2]  ⁹ tn The words “of the year” are implied.

[21:21]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ¹¹ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[18:17]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “and as many as.”

[13:7]  ¹⁶ tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ¹⁷ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ¹⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ¹⁹ tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:9]  ²⁰ 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.

[22:18]  ²¹ tn Grk “written.”

[5:9]  ²² tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²³ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁴ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ²⁵ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ²⁶ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ²⁷ tn Grk “and language,” but 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.

[11:6]  ²⁸ tn Or “authority.”

[11:6]  ²⁹ tn Grk “the days.”

[11:6]  ³⁰ 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.

[11:6]  ³¹ tn Or “authority.”

[12:3]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ³³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:3]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[5:13]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ³⁵ tn Grk “saying.”

[5:13]  ³⁶ tn Or “dominion.”

[2:23]  ³⁷ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ³⁸ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ³⁹ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁴⁰ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁴¹ tn Grk “each one of you according to your works.”

[1:7]  ⁴² sn An allusion to Dan 7:13.

[1:7]  ⁴³ tn Here καί (kai) was translated as ascensive.

[1:7]  ⁴⁴ sn An allusion to Zech 12:10.

[1:7]  ⁴⁵ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁴⁶ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ⁴⁷ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ⁴⁸ sn These lines are placed in parentheses because they form an aside to the main argument.

[6:14]  ⁴⁹ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ⁵⁰ tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.

[6:14]  ⁵¹ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

[6:15]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ⁵³ tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:15]  ⁵⁴ tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[6:15]  ⁵⁵ tn See the note on the word “servants” in 1:1.

[14:6]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ⁵⁷ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ⁵⁸ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ⁵⁹ tn Grk “having.”

[14:6]  ⁶⁰ tn Or “an eternal gospel to announce as good news.”

[14:6]  ⁶¹ tn Grk “to those seated on the earth.”

[14:6]  ⁶² tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[18:2]  ⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ⁶⁴ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ⁶⁵ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ⁶⁶ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[4:8]  ⁶⁷ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ⁶⁸ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ⁶⁹ tn Or “They never stop saying day and night.”

[4:8]  ⁷⁰ 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.”

[4:8]  sn A quotation from (or an allusion to) Isa 6:3.

[13:1]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ⁷² tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ⁷³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[13:1]  ⁷⁴ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:1]  sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

[16:20]  ⁷⁵ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ⁷⁶ tn Or “vanished.”

[16:20]  ⁷⁷ sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

[4:6]  ⁷⁸ tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.

[4:6]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:6]  ⁸⁰ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[4:6]  ⁸¹ tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”

[21:13]  ⁸² tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.

[21:13]  ⁸³ tn The word “side” has been supplied four times in this verse for clarity.

[22:15]  ⁸⁴ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ⁸⁵ tn Or “lying,” “deceit.”

[7:9]  ⁸⁶ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁸⁷ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[3:19]  ⁸⁸ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”

[14:12]  ⁸⁹ tn Grk “Here is.”

[14:12]  ⁹⁰ tn Or “the perseverance.”

[14:12]  ⁹¹ tn Grk “who keep.”

[14:12]  ⁹² tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁹³ 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.”

[2:26]  ⁹⁴ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ⁹⁵ 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]  ⁹⁶ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[7:4]  ⁹⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ⁹⁸ tn Grk “who were sealed.”

[7:4]  ⁹⁹ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ¹⁰⁰ tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

[11:5]  ¹⁰¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ¹⁰² tn This is a collective singular in Greek.

[11:5]  ¹⁰³ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ¹⁰⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:9]  ¹⁰⁵ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ¹⁰⁶ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ¹⁰⁷ tn Or “to be buried.”

[13:8]  ¹⁰⁸ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ¹⁰⁹ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ¹¹⁰ tn Or “slaughtered”; traditionally, “slain.”

[16:3]  ¹¹¹ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ¹¹² tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[21:7]  ¹¹³ tn Or “who is victorious”; traditionally, “who overcomes.”

[21:12]  ¹¹⁴ tn Grk “jasper, having.” Here a new sentence was started in the translation.

[21:12]  ¹¹⁵ tn Grk “a (city) wall great and high.”

[21:12]  ¹¹⁶ tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

[21:12]  ¹¹⁷ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

[21:12]  ¹¹⁸ tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.

[1:9]  ¹¹⁹ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ¹²⁰ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ¹²¹ tn The phrase “about Jesus” has been translated as an objective genitive.

[3:5]  ¹²² tn Or “who overcomes.”

[3:5]  ¹²³ tn Grk “thus.”

[3:5]  ¹²⁴ tn Or “white robes.”

[3:5]  ¹²⁵ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ¹²⁶ tn Or “will never wipe out.”

[3:5]  ¹²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ¹²⁸ tn Grk “will confess.”

[3:10]  ¹²⁹ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ¹³⁰ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ¹³¹ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[8:7]  ¹³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ¹³³ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[16:2]  ¹³⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ¹³⁵ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ¹³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ¹³⁷ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ¹³⁸ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[21:6]  ¹³⁹ tn Or “It has happened.”

[21:6]  ¹⁴⁰ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ¹⁴¹ tn Or “as a free gift” (see L&N 57.85).

[2:17]  ¹⁴² tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ¹⁴³ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ¹⁴⁴ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ¹⁴⁵ tn Or “know”; for the meaning “understand” see L&N 32.4.