Revelation 1:2

1:2 who then ¹  testified to everything that he saw concerning the word of God and the testimony about ²  Jesus Christ.

Revelation 1:10

1:10 I was in the Spirit ³  on the Lord’s Day ⁴  when ⁵  I heard behind me a loud voice like a trumpet,

Revelation 1:12

1:12 I ⁶  turned to see whose voice was speaking to me, ⁷  and when I did so, ⁸  I saw seven golden lampstands,

Revelation 5:10

5:10 You have appointed ⁹  them ¹⁰  as a kingdom and priests ¹¹  to serve ¹²  our God, and they will reign ¹³  on the earth.”

Revelation 6:3

6:3 Then ¹⁴  when the Lamb ¹⁵  opened the second seal, I heard the second living creature saying, “Come!”

Revelation 6:7

6:7 Then ¹⁶  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!”

Revelation 6:17

6:17 because the great day of their ¹⁷  wrath has come, and who is able to withstand it?” ¹⁸ 

Revelation 7:16

7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ¹⁹ 

Revelation 8:1-2

The Seventh Seal

8:1 Now ²⁰  when the Lamb ²¹  opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then ²²  I saw the seven angels who stand before God, and seven trumpets were given to them.

Revelation 8:4

8:4 The ²³  smoke coming from the incense, ²⁴  along with the prayers of the saints, ascended before God from the angel’s hand.

Revelation 10:11

10:11 Then ²⁵  they ²⁶  told me: “You must prophesy again about many peoples, nations, ²⁷  languages, and kings.”

Revelation 14:17

14:17 Then ²⁸  another angel came out of the temple in heaven, and he too had a sharp sickle.

Revelation 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ²⁹  (for the fine linen is the righteous deeds of the saints). ³⁰ 

[1:2]  ¹ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

[1:2]  ² tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

[1:10]  ³ 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).

[1:10]  ⁴ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ⁵ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[1:12]  ⁵ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

[1:12]  ⁶ 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.”

[1:12]  ⁷ tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

[5:10]  ⁷ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁸ 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]  ⁹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

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

[5:10]  ¹¹ 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.

[6:3]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ¹⁰ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

[6:7]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:17]  ¹³ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ¹⁴ tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

[7:16]  ¹⁵ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[8:1]  ¹⁷ tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.

[8:1]  ¹⁸ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

[8:2]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:4]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ²² tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.

[10:11]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ²⁴ tn The referent of “they” is not clear in the Greek text.

[10:11]  ²⁵ tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:17]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:8]  ²⁷ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ²⁸ sn This phrase is treated as a parenthetical explanation by the author.