Wahyu 2:26

2:26 And to the one who conquers ¹  and who continues in ²  my deeds until the end, I will give him authority over the nations ³  –

Wahyu 5:3

5:3 But ⁴  no one in heaven or on earth or under the earth was able to open the scroll or look into it.

Wahyu 5:11

5:11 Then ⁵  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁶  number was ten thousand times ten thousand ⁷  – thousands times thousands –

Wahyu 6:9

6:9 Now ⁸  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ⁹  because of the word of God and because of the testimony they had given.

Wahyu 7:1

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree.

Wahyu 7:16

7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ¹⁰ 

Wahyu 9:7

9:7 Now ¹¹  the locusts looked like horses equipped for battle. On ¹²  their heads were something like crowns similar to gold, ¹³  and their faces looked like men’s ¹⁴  faces.

Wahyu 9:9

9:9 They had breastplates ¹⁵  like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle.

Wahyu 9:19

9:19 For the power ¹⁶  of the horses resides ¹⁷  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Wahyu 10:7

10:7 But in the days ¹⁸  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ¹⁹  just as he has ²⁰  proclaimed to his servants ²¹  the prophets.”

Wahyu 11:8

11:8 Their ²²  corpses will lie in the street ²³  of the great city that is symbolically ²⁴  called Sodom and Egypt, where their Lord was also crucified.

Wahyu 12:5

12:5 So ²⁵  the woman gave birth to a son, a male child, ²⁶  who is going to rule ²⁷  over all the nations ²⁸  with an iron rod. ²⁹  Her ³⁰  child was suddenly caught up to God and to his throne,

Wahyu 12:7

War in Heaven

12:7 Then ³¹  war broke out in heaven: Michael ³²  and his angels fought against the dragon, and the dragon and his angels fought back.

Wahyu 12:9

12:9 So ³³  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Wahyu 12:11

12:11 But ³⁴  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ³⁵  so much that they were afraid to die.

Wahyu 13:17-18

13:17 Thus no one was allowed to buy ³⁶  or sell things ³⁷  unless he bore ³⁸  the mark of the beast – that is, his name or his number. ³⁹  13:18 This calls for wisdom: ⁴⁰  Let the one who has insight calculate the beast’s number, for it is man’s number, ⁴¹  and his number is 666. ⁴² 

Wahyu 14:9

14:9 A ⁴³  third angel ⁴⁴  followed the first two, ⁴⁵  declaring ⁴⁶  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Wahyu 14:11

14:11 And the smoke from their ⁴⁷  torture will go up ⁴⁸  forever and ever, and those who worship the beast and his image will have ⁴⁹  no rest day or night, along with ⁵⁰  anyone who receives the mark of his name.”

Wahyu 16:9

16:9 Thus ⁵¹  people ⁵²  were scorched by the terrible heat, ⁵³  yet ⁵⁴  they blasphemed the name of God, who has ruling authority ⁵⁵  over these plagues, and they would not repent and give him glory.

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ⁵⁶  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁵⁷ 

Wahyu 17:15

17:15 Then ⁵⁸  the angel ⁵⁹  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ⁶⁰  nations, and languages.

Wahyu 18:18

18:18 and began to shout ⁶¹  when they saw the smoke from the fire that burned her up, ⁶²  “Who is like the great city?”

Wahyu 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ⁶³  (for the fine linen is the righteous deeds of the saints). ⁶⁴ 

Wahyu 21:7

21:7 The one who conquers ⁶⁵  will inherit these things, and I will be his God and he will be my son.

[2:26]  ¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ² tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ³ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[5:3]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

[5:11]  ⁶ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁷ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[6:9]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ⁹ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[7:16]  ¹⁰ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[9:7]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.

[9:7]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ¹³ tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).

[9:7]  ¹⁴ tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.

[9:9]  ¹⁵ tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.

[9:19]  ¹⁶ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ¹⁷ tn Grk “is.”

[10:7]  ¹⁸ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ¹⁹ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ²⁰ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ²¹ tn See the note on the word “servants” in 1:1.

[11:8]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ²³ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ²⁴ tn Grk “spiritually.”

[12:5]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ²⁶ tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ²⁷ tn Grk “shepherd.”

[12:5]  ²⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ²⁹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).

[12:5]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:7]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ³² sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

[12:9]  ³³ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:11]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ³⁵ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:17]  ³⁶ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ³⁷ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ³⁸ tn Grk “except the one who had.”

[13:17]  ³⁹ tn Grk “his name or the number of his name.”

[13:18]  ⁴⁰ tn Grk “Here is wisdom.”

[13:18]  ⁴¹ 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]  sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.

[13:18]  ⁴² 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.

[14:9]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ⁴⁴ tn Grk “And another angel, a third.”

[14:9]  ⁴⁵ tn Grk “followed them.”

[14:9]  ⁴⁶ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:11]  ⁴⁷ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁴⁸ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁴⁹ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁵⁰ tn Grk “and.”

[16:9]  ⁵¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ⁵² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁵³ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ⁵⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ⁵⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:14]  ⁵⁶ 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]  ⁵⁷ 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.”

[17:15]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ⁵⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ⁶⁰ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[18:18]  ⁶¹ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ⁶² tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[19:8]  ⁶³ 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]  ⁶⁴ sn This phrase is treated as a parenthetical explanation by the author.

[21:7]  ⁶⁵ tn Or “who is victorious”; traditionally, “who overcomes.”