Wahyu 5:1-2

The Opening of the Scroll

5:1 Then ¹  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ²  and sealed with seven seals. ³  5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?”

Wahyu 10:5

10:5 Then ⁴  the angel I saw standing on the sea and on the land raised his right hand to heaven

Wahyu 13:11

13:11 Then ⁵  I saw another beast ⁶  coming up from the earth. He ⁷  had two horns like a lamb, ⁸  but ⁹  was speaking like a dragon.

Wahyu 16:13

16:13 Then ¹⁰  I saw three unclean spirits ¹¹  that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet.

Wahyu 18:1

Babylon is Destroyed

18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. ¹² 

Wahyu 20:1

The Thousand Year Reign

20:1 Then ¹³  I saw an angel descending from heaven, holding ¹⁴  in his hand the key to the abyss and a huge chain.

Wahyu 21:1-2

A New Heaven and a New Earth

21:1 Then ¹⁵  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ¹⁶  and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband.

Wahyu 21:22

21:22 Now ¹⁷  I saw no temple in the city, because the Lord God – the All-Powerful ¹⁸  – and the Lamb are its temple.

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

[5:1]  ² tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ³ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[10:5]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[13:11]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁶ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ⁷ tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.

[13:11]  ⁸ tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.

[13:11]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:13]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ¹¹ sn According to the next verse, these three unclean spirits are spirits of demons.

[18:1]  ¹² tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[20:1]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ¹⁴ tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

[21:1]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ¹⁶ 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]  ¹⁷ 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]  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.”