Revelation 1:13

1:13 and in the midst of the lampstands was one like a son of man. ¹  He was dressed in a robe extending down to his feet and he wore a wide golden belt ²  around his chest.

Revelation 1:15

1:15 His feet were like polished bronze ³  refined ⁴  in a furnace, and his voice was like the roar ⁵  of many waters.

Revelation 2:6

2:6 But you do have this going for you: ⁶  You hate what the Nicolaitans ⁷  practice ⁸  – practices I also hate.

Revelation 4:2-3

4:2 Immediately I was in the Spirit, ⁹  and ¹⁰  a throne was standing ¹¹  in heaven with someone seated on it! 4:3 And the one seated on it was like jasper ¹²  and carnelian ¹³  in appearance, and a rainbow looking like it was made of emerald ¹⁴  encircled the throne.

Revelation 5:10

5:10 You have appointed ¹⁵  them ¹⁶  as a kingdom and priests ¹⁷  to serve ¹⁸  our God, and they will reign ¹⁹  on the earth.”

Revelation 6:14

6:14 The sky ²⁰  was split apart ²¹  like a scroll being rolled up, ²²  and every mountain and island was moved from its place.

Revelation 7:4

7:4 Now ²³  I heard the number of those who were marked with the seal, ²⁴  one hundred and forty-four thousand, sealed from all ²⁵  the tribes of the people of Israel: ²⁶ 

Revelation 8:2

8:2 Then ²⁷  I saw the seven angels who stand before God, and seven trumpets were given to them.

Revelation 9:12

9:12 The first woe has passed, but ²⁸  two woes are still coming after these things!

Revelation 17:13

17:13 These kings ²⁹  have a single intent, and they will give their power and authority to the beast.

Revelation 18:24

18:24 The ³⁰  blood of the saints and prophets was found in her, ³¹ 

along with the blood ³²  of all those who had been killed on the earth.”

Revelation 19:16

19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

Revelation 22:12

22:12 (Look! I am coming soon,

and my reward is with me to pay ³³  each one according to what he has done!

[1:13]  ¹ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[1:13]  ² tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[1:15]  ³ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.

[1:15]  ⁴ tn Or “that has been heated in a furnace until it glows.”

[1:15]  ⁵ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

[2:6]  ⁵ tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.

[2:6]  ⁶ sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.

[2:6]  ⁷ tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

[4:2]  ⁷ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[4:2]  ⁸ 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).

[4:2]  ⁹ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[4:3]  ⁹ tn Grk “jasper stone.”

[4:3]  ¹⁰ sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

[4:3]  ¹¹ tn Or “a rainbow emerald-like in appearance.”

[5:10]  ¹¹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ¹² tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ¹³ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ¹⁴ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ¹⁵ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[6:14]  ¹³ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ¹⁴ 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]  ¹⁵ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

[7:4]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ¹⁶ tn Grk “who were sealed.”

[7:4]  ¹⁷ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ¹⁸ 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.

[8:2]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:12]  ¹⁹ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[17:13]  ²¹ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[18:24]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ²⁴ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ²⁵ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[22:12]  ²⁵ 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.