Revelation 5:7

5:7 Then ¹  he came and took the scroll ²  from the right hand of the one who was seated on the throne,

Revelation 6:17

6:17 because the great day of their ³  wrath has come, and who is able to withstand it?” ⁴ 

Revelation 19:7

19:7 Let us rejoice ⁵  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

Revelation 14:7

14:7 He declared ⁶  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

Revelation 17:1

The Great Prostitute and the Beast

17:1 Then ⁷  one of the seven angels who had the seven bowls came and spoke to me. ⁸  “Come,” he said, “I will show you the condemnation and punishment ⁹  of the great prostitute who sits on many waters,

Revelation 17:10

17:10 five have fallen; one is, ¹⁰  and the other has not yet come, but whenever he does come, he must remain for only a brief time.

Revelation 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ¹¹  has come!”

Revelation 8:3

8:3 Another ¹²  angel holding ¹³  a golden censer ¹⁴  came and was stationed ¹⁵  at the altar. A ¹⁶  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Revelation 11:18

11:18 The ¹⁷  nations ¹⁸  were enraged,

but ¹⁹  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ²⁰ 

the prophets, their reward,

as well as to the saints

and to those who revere ²¹  your name, both small and great,

and the time has come ²²  to destroy those who destroy ²³  the earth.”

Revelation 14:15

14:15 Then ²⁴  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ²⁵  your sickle and start to reap, ²⁶  because the time to reap has come, since the earth’s harvest is ripe!”

Revelation 21:9

The New Jerusalem Descends

21:9 Then ²⁷  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ²⁸  saying, “Come, I will show you the bride, the wife of the Lamb!”

[5:7]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:7]  ² tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:17]  ³ 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]  ⁴ 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).

[19:7]  ⁵ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[14:7]  ⁷ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[17:1]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ¹⁰ 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]  ¹¹ 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.”

[17:10]  ¹¹ tn That is, one currently reigns.

[18:10]  ¹³ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[8:3]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ¹⁶ tn Grk “having.”

[8:3]  ¹⁷ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ¹⁸ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ¹⁹ 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.

[11:18]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

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

[11:18]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ²⁰ tn See the note on the word “servants” in 1:1.

[11:18]  ²¹ tn Grk “who fear.”

[11:18]  ²² tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ²³ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[14:15]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ²⁰ tn Grk “Send out.”

[14:15]  ²¹ tn The aorist θέρισον (qerison) has been translated ingressively.

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

[21:9]  ²² 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.