Wahyu 22:13

22:13 I am the Alpha and the Omega,

the first and the last,

the beginning and the end!) ¹ 

Wahyu 2:4

2:4 But I have this against you: You have departed ²  from your first love!

Wahyu 3:14

To the Church in Laodicea

3:14 “To ³  the angel of the church in Laodicea write the following: ⁴ 

“This is the solemn pronouncement of ⁵  the Amen, the faithful and true witness, the originator ⁶  of God’s creation:

Wahyu 12:13

12:13 Now ⁷  when the dragon realized ⁸  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.

Wahyu 21:6

21:6 He also said to me, “It is done! ⁹  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ¹⁰  free of charge ¹¹  from the spring of the water of life.

Wahyu 2:5

2:5 Therefore, remember from what high state ¹²  you have fallen and repent! Do ¹³  the deeds you did at the first; ¹⁴  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ¹⁵ 

Wahyu 2:19

2:19 ‘I know your deeds: your love, faith, ¹⁶  service, and steadfast endurance. ¹⁷  In fact, ¹⁸  your more recent deeds are greater than your earlier ones.

Wahyu 2:8

To the Church in Smyrna

2:8 “To ¹⁹  the angel of the church in Smyrna write the following: ²⁰ 

“This is the solemn pronouncement of ²¹  the one who is the first and the last, the one who was dead, but ²²  came to life:

Wahyu 4:1

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ²³  a door standing open in heaven! ²⁴  And the first voice I had heard speaking to me ²⁵  like a trumpet ²⁶  said: “Come up here so that ²⁷  I can show you what must happen after these things.”

Wahyu 14:13

14:13 Then ²⁸  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ²⁹  because their deeds will follow them.” ³⁰ 

Wahyu 1:17

1:17 When ³¹  I saw him I fell down at his feet as though I were dead, but ³²  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Wahyu 1:8

1:8 “I am the Alpha and the Omega,” ³³  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ³⁴ 

Wahyu 15:5

15:5 After ³⁵  these things I looked, and the temple (the tent ³⁶  of the testimony) ³⁷  was opened in heaven,

Wahyu 5:1

The Opening of the Scroll

5:1 Then ³⁸  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ³⁹  and sealed with seven seals. ⁴⁰ 

Wahyu 13:11

13:11 Then ⁴¹  I saw another beast ⁴²  coming up from the earth. He ⁴³  had two horns like a lamb, ⁴⁴  but ⁴⁵  was speaking like a dragon.

Wahyu 20:11

The Great White Throne

20:11 Then ⁴⁶  I saw a large ⁴⁷  white throne and the one who was seated on it; the earth and the heaven ⁴⁸  fled ⁴⁹  from his presence, and no place was found for them.

Wahyu 11:17

11:17 with these words: ⁵⁰ 

“We give you thanks, Lord God, the All-Powerful, ⁵¹ 

the one who is and who was,

because you have taken your great power

and begun to reign. ⁵² 

Wahyu 6:10

6:10 They ⁵³  cried out with a loud voice, ⁵⁴  “How long, ⁵⁵  Sovereign Master, ⁵⁶  holy and true, before you judge those who live on the earth and avenge our blood?”

Wahyu 10:1

The Angel with the Little Scroll

10:1 Then ⁵⁷  I saw another powerful angel descending from heaven, wrapped ⁵⁸  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ⁵⁹ 

Wahyu 10:8

10:8 Then ⁶⁰  the voice I had heard from heaven began to speak ⁶¹  to me ⁶²  again, ⁶³  “Go and take the open ⁶⁴  scroll in the hand of the angel who is standing on the sea and on the land.”

Wahyu 11:13

11:13 Just then ⁶⁵  a major earthquake took place and a tenth of the city collapsed; seven thousand people ⁶⁶  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Wahyu 11:15

The Seventh Trumpet

11:15 Then ⁶⁷  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ⁶⁸ 

and he will reign for ever and ever.”

Wahyu 13:15

13:15 The second beast ⁶⁹  was empowered ⁷⁰  to give life ⁷¹  to the image of the first beast ⁷²  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 15:1

The Final Plagues

15:1 Then ⁷³  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ⁷⁴  (they are final because in them God’s anger is completed).

Wahyu 19:11

The Son of God Goes to War

19:11 Then ⁷⁵  I saw heaven opened and here came ⁷⁶  a white horse! The ⁷⁷  one riding it was called “Faithful” and “True,” and with justice ⁷⁸  he judges and goes to war.

Wahyu 19:17

19:17 Then ⁷⁹  I saw one angel standing in ⁸⁰  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁸¹ 

“Come, gather around for the great banquet ⁸²  of God,

Wahyu 21:4-5

21:4 He ⁸³  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ⁸⁴ 

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ⁸⁵  he said to me, “Write it down, ⁸⁶  because these words are reliable ⁸⁷  and true.”

Wahyu 21:9

The New Jerusalem Descends

21:9 Then ⁸⁸  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ⁸⁹  saying, “Come, I will show you the bride, the wife of the Lamb!”

Wahyu 17:12

17:12 The ⁹⁰  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁹¹  as kings with the beast for one hour.

Wahyu 1:11

1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ⁹²  Smyrna, ⁹³  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

Wahyu 21:1

A New Heaven and a New Earth

21:1 Then ⁹⁴  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ⁹⁵  and the sea existed no more.

Wahyu 13:6

13:6 So ⁹⁶  the beast ⁹⁷  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ⁹⁸  that is, those who dwell in heaven.

Wahyu 4:7

4:7 The ⁹⁹  first living creature was like a lion, the ¹⁰⁰  second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying.

Wahyu 6:1

The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, ¹⁰¹  “Come!” ¹⁰² 

Wahyu 10:4

10:4 When the seven thunders spoke, I was preparing to write, but ¹⁰³  just then ¹⁰⁴  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Wahyu 12:17

12:17 So ¹⁰⁵  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹⁰⁶  those who keep ¹⁰⁷  God’s commandments and hold to ¹⁰⁸  the testimony about Jesus. ¹⁰⁹  (12:18) And the dragon ¹¹⁰  stood ¹¹¹  on the sand ¹¹²  of the seashore. ¹¹³ 

Wahyu 1:5

1:5 and from Jesus Christ – the faithful ¹¹⁴  witness, ¹¹⁵  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ¹¹⁶  from our sins at the cost of ¹¹⁷  his own blood

Wahyu 3:3

3:3 Therefore, remember what you received and heard, ¹¹⁸  and obey it, ¹¹⁹  and repent. If you do not wake up, I will come like a thief, and you will never ¹²⁰  know at what hour I will come against ¹²¹  you.

Wahyu 10:9

10:9 So ¹²²  I went to the angel and asked him to give me the little scroll. He ¹²³  said to me, “Take the scroll ¹²⁴  and eat it. It ¹²⁵  will make your stomach bitter, but it will be as sweet as honey in your mouth.”

[22:13]  ¹ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[2:4]  ² tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.

[3:14]  ³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ⁴ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  ⁶ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

[12:13]  ⁷ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ⁸ tn Grk “saw.”

[21:6]  ⁹ tn Or “It has happened.”

[21:6]  ¹⁰ 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]  ¹¹ tn Or “as a free gift” (see L&N 57.85).

[2:5]  ¹² tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ¹³ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ¹⁴ tn Or “you did formerly.”

[2:5]  ¹⁵ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[2:19]  ¹⁶ tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.

[2:19]  ¹⁷ tn Or “perseverance.”

[2:19]  ¹⁸ tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”

[2:8]  ¹⁹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:8]  ²⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:8]  ²¹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:8]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[4:1]  ²³ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:1]  ²⁴ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ²⁵ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[4:1]  ²⁶ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ²⁷ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[14:13]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²⁹ tn Or “from their trouble” (L&N 22.7).

[14:13]  ³⁰ tn Grk “their deeds will follow with them.”

[1:17]  ³¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ³² tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[1:8]  ³³ 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]  ³⁴ 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.”

[15:5]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ³⁶ tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”

[15:5]  ³⁷ tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).

[15:5]  sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.

[5:1]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ³⁹ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ⁴⁰ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[13:11]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁴² sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ⁴³ tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.

[13:11]  ⁴⁴ tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.

[13:11]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:11]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁴⁷ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁴⁸ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁴⁹ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[11:17]  ⁵⁰ tn Grk “saying.”

[11:17]  ⁵¹ 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.”

[11:17]  ⁵² tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[6:10]  ⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁵⁴ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ⁵⁵ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ⁵⁶ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[10:1]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ⁵⁸ tn Or “clothed.”

[10:1]  ⁵⁹ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[10:8]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ⁶¹ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ⁶² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[10:8]  ⁶³ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ⁶⁴ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[11:13]  ⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ⁶⁶ tn Grk “seven thousand names of men.”

[11:15]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁶⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:15]  ⁶⁹ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁷⁰ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ⁷¹ 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]  ⁷² tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[15:1]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ⁷⁴ tn Grk “seven plagues – the last ones.”

[19:11]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁷⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁷⁷ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ⁷⁸ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:17]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁸⁰ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁸¹ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ⁸² tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[21:4]  ⁸³ tn Grk “God, and he.” 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.

[21:4]  ⁸⁴ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:5]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ⁸⁶ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ⁸⁷ tn Grk “faithful.”

[21:9]  ⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ⁸⁹ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

[17:12]  ⁹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁹¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[1:11]  ⁹² map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ⁹³ tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.

[21:1]  ⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ⁹⁵ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[13:6]  ⁹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ⁹⁷ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ⁹⁸ 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).

[4:7]  ⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:7]  ¹⁰⁰ tn Both here and before the phrase “the third,” 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.

[6:1]  ¹⁰¹ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ¹⁰² tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

[10:4]  ¹⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ¹⁰⁴ tn The words “just then” are not in the Greek text, but are implied.

[12:17]  ¹⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹⁰⁶ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹⁰⁷ tn Or “who obey.”

[12:17]  ¹⁰⁸ tn Grk “and having.”

[12:17]  ¹⁰⁹ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ¹¹⁰ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹¹¹ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ¹¹² tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹¹³ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[1:5]  ¹¹⁴ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ¹¹⁵ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ¹¹⁶ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  tn Or “and released us” (L&N 37.127).

[1:5]  ¹¹⁷ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[3:3]  ¹¹⁸ tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.

[3:3]  ¹¹⁹ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ¹²⁰ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ¹²¹ tn Or “come on.”

[10:9]  ¹²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ¹²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ¹²⁴ 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.

[10:9]  ¹²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.