¹ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

² tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

³ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

⁴ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

⁵ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

⁶ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

⁷ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

⁸ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

⁹ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

¹⁰ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

¹¹ tn Or “know”; for the meaning “understand” see L&N 32.4.

¹² tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

¹³ 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.

¹⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

¹⁵ 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.”

¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷ tn Grk “the one sitting on it.”

¹⁸ 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.

¹⁹ 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.

²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²¹ 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).

²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

²³ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²⁵ tn See the note on the word “servants” in 1:1.

²⁶ tn Grk “who fear.”

²⁷ 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.

²⁸ 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.

²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³⁰ sn See Rev 4:6 where the sea of glass was mentioned previously.

³¹ tn Or “had been victorious over”; traditionally, “had overcome.”

³² tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

³³ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

³⁴ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.