Revelation 19:7

19:7 Let us rejoice ¹  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

Revelation 21:14

21:14 The ²  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

Revelation 22:1

22:1 Then ³  the angel ⁴  showed me the river of the water of life – water as clear as crystal – pouring out ⁵  from the throne of God and of the Lamb,

Revelation 22:3

22:3 And there will no longer be any curse, ⁶  and the throne of God and the Lamb will be in the city. ⁷  His ⁸  servants ⁹  will worship ¹⁰  him,

Revelation 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ¹¹  before the Lamb. Each ¹²  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ¹³ 

Revelation 6:16

6:16 They ¹⁴  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ¹⁵ 

Revelation 12:11

12:11 But ¹⁶  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ¹⁷  so much that they were afraid to die.

Revelation 13:8

13:8 and all those who live on the earth will worship the beast, ¹⁸  everyone whose name has not been written since the foundation of the world ¹⁹  in the book of life belonging to the Lamb who was killed. ²⁰ 

Revelation 14:10

14:10 that person ²¹  will also drink of the wine of God’s anger ²²  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ²³  in front of the holy angels and in front of the Lamb.

Revelation 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ²⁴  the Lamb are the called, chosen, and faithful.”

Revelation 19:9

19:9 Then ²⁵  the angel ²⁶  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”

Revelation 21:27

21:27 but ²⁷  nothing ritually unclean ²⁸  will ever enter into it, nor anyone who does what is detestable ²⁹  or practices falsehood, ³⁰  but only those whose names ³¹  are written in the Lamb’s book of life.

Revelation 7:9

7:9 After these things I looked, and here was ³²  an enormous crowd that no one could count, made up of persons from every nation, tribe, ³³  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Revelation 7:14

7:14 So ³⁴  I said to him, “My lord, you know the answer.” ³⁵  Then ³⁶  he said to me, “These are the ones who have come out of the great tribulation. They ³⁷  have washed their robes and made them white in the blood of the Lamb!

Revelation 15:3

15:3 They ³⁸  sang the song of Moses the servant ³⁹  of God and the song of the Lamb: ⁴⁰ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁴¹ 

Just ⁴²  and true are your ways,

King over the nations! ⁴³ 

Revelation 21:9

The New Jerusalem Descends

21:9 Then ⁴⁴  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ⁴⁵  saying, “Come, I will show you the bride, the wife of the Lamb!”

[19:7]  ¹ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[21:14]  ² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:1]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ⁴ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ⁵ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:3]  ⁴ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ⁵ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ⁶ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ⁷ tn See the note on the word “servants” in 1:1.

[22:3]  ⁸ tn Or “will serve.”

[5:8]  ⁵ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁷ sn This interpretive comment by the author forms a parenthesis in the narrative.

[6:16]  ⁶ tn 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 because of differences between Greek and English style.

[6:16]  ⁷ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[12:11]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁸ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:8]  ⁸ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁹ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ¹⁰ tn Or “slaughtered”; traditionally, “slain.”

[14:10]  ⁹ tn Grk “he himself.”

[14:10]  ¹⁰ tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.

[14:10]  ¹¹ tn Traditionally, “brimstone.”

[17:14]  ¹⁰ tn See BDAG 636 s.v. μετά A.2.a.α.

[19:9]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ¹² tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[21:27]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹³ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ¹⁴ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ¹⁵ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ¹⁶ tn Grk “those who are written”; the word “names” is implied.

[7:9]  ¹³ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ¹⁴ 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.

[7:14]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁵ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹⁷ tn 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 because of differences between Greek and English style.

[15:3]  ¹⁵ tn Here καί (kai) has not been translated.

[15:3]  ¹⁶ tn See the note on the word “servants” in 1:1.

[15:3]  ¹⁷ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ¹⁸ 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.”

[15:3]  ¹⁹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ²⁰ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[21:9]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ¹⁷ 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.