Revelation 9:19

9:19 For the power ¹  of the horses resides ²  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Revelation 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ³  (for the fine linen is the righteous deeds of the saints). ⁴ 

Revelation 21:25

21:25 Its gates will never be closed during the day ⁵  (and ⁶  there will be no night there). ⁷ 

Revelation 1:3

1:3 Blessed is the one who reads the words of this ⁸  prophecy aloud, ⁹  and blessed are ¹⁰  those who hear and obey ¹¹  the things written in it, because the time is near! ¹² 

Revelation 3:2

3:2 Wake up then, and strengthen what remains that was about ¹³  to die, because I have not found your deeds complete ¹⁴  in the sight ¹⁵  of my God.

Revelation 21:1

A New Heaven and a New Earth

21:1 Then ¹⁶  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ¹⁷  and the sea existed no more.

Revelation 21:22

21:22 Now ¹⁸  I saw no temple in the city, because the Lord God – the All-Powerful ¹⁹  – and the Lamb are its temple.

Revelation 22:10

22:10 Then ²⁰  he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near.

Revelation 13:18

13:18 This calls for wisdom: ²¹  Let the one who has insight calculate the beast’s number, for it is man’s number, ²²  and his number is 666. ²³ 

Revelation 14:4

14:4 These are the ones who have not defiled themselves ²⁴  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Revelation 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ²⁵  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ²⁶ 

Revelation 17:17

17:17 For God has put into their minds ²⁷  to carry out his purpose ²⁸  by making ²⁹  a decision ³⁰  to give their royal power ³¹  to the beast until the words of God are fulfilled. ³² 

Revelation 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

Revelation 14:13

14:13 Then ³³  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ³⁴  because their deeds will follow them.” ³⁵ 

Revelation 19:10

19:10 So ³⁶  I threw myself down ³⁷  at his feet to worship him, but ³⁸  he said, “Do not do this! ³⁹  I am only ⁴⁰  a fellow servant ⁴¹  with you and your brothers ⁴²  who hold to the testimony about ⁴³  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[9:19]  ¹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ² tn Grk “is.”

[19:8]  ³ 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]  ⁴ sn This phrase is treated as a parenthetical explanation by the author.

[21:25]  ⁵ tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”

[21:25]  ⁶ tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.

[21:25]  ⁷ tn The clause has virtually the force of a parenthetical comment.

[1:3]  ⁷ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ⁸ tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

[1:3]  ⁹ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ¹⁰ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ¹¹ sn The time refers to the time when the things prophesied would happen.

[3:2]  ⁹ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ¹⁰ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ¹¹ tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”

[21:1]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ¹² tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:22]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

[21:22]  ¹⁴ 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.”

[22:10]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[13:18]  ¹⁷ tn Grk “Here is wisdom.”

[13:18]  ¹⁸ 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]  ¹⁹ 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.

[14:4]  ¹⁹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[16:14]  ²¹ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ²² 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.”

[17:17]  ²³ tn Grk “hearts.”

[17:17]  ²⁴ tn Or “his intent.”

[17:17]  ²⁵ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ²⁶ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ²⁷ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ²⁸ tn Or “completed.”

[14:13]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²⁶ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²⁷ tn Grk “their deeds will follow with them.”

[19:10]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²⁸ tn Grk “I fell down at his feet.” 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.”

[19:10]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ³⁰ tn On the elliptical expression ὅρα μή (Jora 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.”

[19:10]  ³¹ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ³² tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ³³ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ³⁴ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”