Revelation 1:17

1:17 When ¹  I saw him I fell down at his feet as though I were dead, but ²  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Revelation 3:5

3:5 The one who conquers ³  will be dressed like them ⁴  in white clothing, ⁵  and I will never ⁶  erase ⁷  his name from the book of life, but ⁸  will declare ⁹  his name before my Father and before his angels.

Revelation 3:18

3:18 take my advice ¹⁰  and buy gold from me refined by fire so you can become rich! Buy from me ¹¹  white clothing so you can be clothed and your shameful nakedness ¹²  will not be exposed, and buy eye salve ¹³  to put on your eyes so you can see!

Revelation 5:5

5:5 Then ¹⁴  one of the elders said ¹⁵  to me, “Stop weeping! ¹⁶  Look, the Lion of the tribe of Judah, the root of David, has conquered; ¹⁷  thus he can open ¹⁸  the scroll and its seven seals.”

Revelation 6:6

6:6 Then ¹⁹  I heard something like a voice from among the four living creatures saying, “A quart ²⁰  of wheat will cost a day’s pay ²¹  and three quarts of barley will cost a day’s pay. But ²²  do not damage the olive oil and the wine!”

Revelation 7:1

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree.

Revelation 9:6

9:6 In ²³  those days people ²⁴  will seek death, but ²⁵  will not be able to ²⁶  find it; they will long to die, but death will flee from them.

Revelation 10:4

10:4 When the seven thunders spoke, I was preparing to write, but ²⁷  just then ²⁸  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.”

Revelation 11:2

11:2 But ²⁹  do not measure the outer courtyard ³⁰  of the temple; leave it out, ³¹  because it has been given to the Gentiles, ³²  and they will trample on the holy city ³³  for forty-two months.

Revelation 13:15

13:15 The second beast ³⁴  was empowered ³⁵  to give life ³⁶  to the image of the first beast ³⁷  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Revelation 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ³⁸  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

Revelation 15:4

15:4 Who will not fear you, O Lord,

and glorify ³⁹  your name, because you alone are holy? ⁴⁰ 

All nations ⁴¹  will come and worship before you

for your righteous acts ⁴²  have been revealed.”

Revelation 18:7

18:7 As much as ⁴³  she exalted herself and lived in sensual luxury, ⁴⁴  to this extent give her torment and grief because she said to herself, ⁴⁵  ‘I rule as queen and am no widow; I will never experience grief!’

Revelation 18:14

18:14 (The ripe fruit ⁴⁶  you greatly desired ⁴⁷ 

has gone from you,

and all your luxury ⁴⁸  and splendor ⁴⁹ 

have gone from you –

they will never ever be found again!) ⁵⁰ 

Revelation 18:21

18:21 Then ⁵¹  one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force ⁵² 

Babylon the great city will be thrown down ⁵³ 

and it will never be found again!

Revelation 20:3

20:3 The angel ⁵⁴  then ⁵⁵  threw him into the abyss and locked ⁵⁶  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

Revelation 22:9

22:9 But ⁵⁷  he said to me, “Do not do this! ⁵⁸  I am a fellow servant ⁵⁹  with you and with your brothers the prophets, and with those who obey ⁶⁰  the words of this book. Worship God!”

[1:17]  ¹ 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]  ² tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[3:5]  ³ tn Or “who overcomes.”

[3:5]  ⁴ tn Grk “thus.”

[3:5]  ⁵ tn Or “white robes.”

[3:5]  ⁶ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁷ tn Or “will never wipe out.”

[3:5]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ⁹ tn Grk “will confess.”

[3:18]  ⁵ tn Grk “I counsel you to buy.”

[3:18]  ⁶ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ⁷ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ⁸ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).

[5:5]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ⁸ tn Grk “says” (a historical present).

[5:5]  ⁹ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ¹⁰ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ¹¹ tn The infinitive has been translated as an infinitive of result here.

[6:6]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ¹⁰ tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”

[6:6]  ¹¹ tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”

[6:6]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ¹² tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ¹⁴ tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.

[10:4]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ¹⁴ tn The words “just then” are not in the Greek text, but are implied.

[11:2]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ¹⁶ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ¹⁷ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ¹⁸ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ¹⁹ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[13:15]  ¹⁷ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ¹⁸ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹⁹ 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]  ²⁰ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[14:3]  ¹⁹ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

[15:4]  ²¹ tn Or “and praise.”

[15:4]  ²² sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ²³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ²⁴ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[18:7]  ²³ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ²⁴ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  ²⁵ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:14]  ²⁵ tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”

[18:14]  ²⁶ tn Grk “you desired in your soul.”

[18:14]  ²⁷ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ²⁸ tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”

[18:14]  ²⁹ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:21]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ²⁸ tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.

[18:21]  ²⁹ sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.

[20:3]  ²⁹ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³¹ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[22:9]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ³² tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9]  ³³ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ³⁴ tn Grk “keep” (an idiom for obedience).