Revelation 14:12

14:12 This requires ¹  the steadfast endurance ²  of the saints – those who obey ³  God’s commandments and hold to ⁴  their faith in Jesus. ⁵ 

Revelation 11:12

11:12 Then ⁶  they ⁷  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ⁸  went up to heaven in a cloud while ⁹  their enemies stared at them.

Revelation 17:9

17:9 (This requires ¹⁰  a mind that has wisdom.) The seven heads are seven mountains ¹¹  the woman sits on. They are also seven kings:

Revelation 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ¹² 

then by the sword he must be killed.

This ¹³  requires steadfast endurance ¹⁴  and faith from the saints.

Revelation 13:18

13:18 This calls for wisdom: ¹⁵  Let the one who has insight calculate the beast’s number, for it is man’s number, ¹⁶  and his number is 666. ¹⁷ 

Revelation 4:1

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ¹⁸  a door standing open in heaven! ¹⁹  And the first voice I had heard speaking to me ²⁰  like a trumpet ²¹  said: “Come up here so that ²²  I can show you what must happen after these things.”

Revelation 3:20

3:20 Listen! ²³  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ²⁴  and share a meal with him, and he with me.

Revelation 17:1

The Great Prostitute and the Beast

17:1 Then ²⁵  one of the seven angels who had the seven bowls came and spoke to me. ²⁶  “Come,” he said, “I will show you the condemnation and punishment ²⁷  of the great prostitute who sits on many waters,

Revelation 21:9

The New Jerusalem Descends

21:9 Then ²⁸  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ²⁹  saying, “Come, I will show you the bride, the wife of the Lamb!”

Revelation 6:2

6:2 So ³⁰  I looked, ³¹  and here came ³²  a white horse! The ³³  one who rode it ³⁴  had a bow, and he was given a crown, ³⁵  and as a conqueror ³⁶  he rode out to conquer.

Revelation 6:5

6:5 Then ³⁷  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ³⁸  I looked, ³⁹  and here came ⁴⁰  a black horse! The ⁴¹  one who rode it ⁴²  had a balance scale ⁴³  in his hand.

Revelation 14:1

An Interlude: The Song of the 144,000

14:1 Then ⁴⁴  I looked, and here was ⁴⁵  the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.

Revelation 19:11

The Son of God Goes to War

19:11 Then ⁴⁶  I saw heaven opened and here came ⁴⁷  a white horse! The ⁴⁸  one riding it was called “Faithful” and “True,” and with justice ⁴⁹  he judges and goes to war.

Revelation 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 ⁵⁰  in this book.

Revelation 6:8

6:8 So ⁵¹  I looked ⁵²  and here came ⁵³  a pale green ⁵⁴  horse! The ⁵⁵  name of the one who rode it ⁵⁶  was Death, and Hades followed right behind. ⁵⁷  They ⁵⁸  were given authority over a fourth of the earth, to kill its population with the sword, ⁵⁹  famine, and disease, ⁶⁰  and by the wild animals of the earth.

Revelation 7:9

7:9 After these things I looked, and here was ⁶¹  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁶²  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Revelation 18:7

18:7 As much as ⁶³  she exalted herself and lived in sensual luxury, ⁶⁴  to this extent give her torment and grief because she said to herself, ⁶⁵  ‘I rule as queen and am no widow; I will never experience grief!’

[14:12]  ¹ tn Grk “Here is.”

[14:12]  ² tn Or “the perseverance.”

[14:12]  ³ tn Grk “who keep.”

[14:12]  ⁴ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁵ 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.”

[11:12]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ⁷ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ⁸ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ⁹ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[17:9]  ¹¹ tn Grk “Here is the mind that has wisdom.”

[17:9]  ¹² tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.

[13:10]  ¹⁶ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ¹⁷ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ¹⁸ tn Or “perseverance.”

[13:18]  ²¹ tn Grk “Here is wisdom.”

[13:18]  ²² tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

[13:18]  ²³ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[4:1]  ²⁶ 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]  ²⁷ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ²⁸ 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]  ²⁹ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ³⁰ 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.

[3:20]  ³¹ tn Grk “Behold.”

[3:20]  ³² tn Grk “come in to him.”

[17:1]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ³⁷ 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.”

[17:1]  ³⁸ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[21:9]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ⁴² 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.

[6:2]  ⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁴⁷ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  ⁴⁸ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ⁵⁰ tn Grk “the one sitting on it.”

[6:2]  ⁵¹ sn See the note on the word crown in Rev 3:11.

[6:2]  ⁵² tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”

[6:5]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ⁵² tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ⁵³ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:5]  ⁵⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ⁵⁶ tn Grk “the one sitting on it.”

[6:5]  ⁵⁷ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[14:1]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ⁵⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁶² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁶³ 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]  ⁶⁴ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[22:18]  ⁶⁶ tn Grk “written.”

[6:8]  ⁷¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ⁷² tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  ⁷³ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ⁷⁴ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁷⁶ tn Grk “the one sitting on it.”

[6:8]  ⁷⁷ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  ⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁸⁰ tn Grk “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).

[7:9]  ⁷⁶ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁷⁷ 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.

[18:7]  ⁸¹ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ⁸² 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]  ⁸³ tn Grk “said in her heart,” an idiom for saying something to oneself.