Wahyu 7:4

7:4 Now ¹  I heard the number of those who were marked with the seal, ²  one hundred and forty-four thousand, sealed from all ³  the tribes of the people of Israel: ⁴ 

Wahyu 9:4-5

9:4 They ⁵  were told ⁶  not to damage the grass of the earth, or any green plant or tree, but only those people ⁷  who did not have the seal of God on their ⁸  forehead. 9:5 The locusts ⁹  were not given permission ¹⁰  to kill ¹¹  them, but only to torture ¹²  them ¹³  for five months, and their torture was like that ¹⁴  of a scorpion when it stings a person. ¹⁵ 

Wahyu 11:8

11:8 Their ¹⁶  corpses will lie in the street ¹⁷  of the great city that is symbolically ¹⁸  called Sodom and Egypt, where their Lord was also crucified.

Wahyu 12:17

12:17 So ¹⁹  the dragon became enraged at the woman and went away to make war on the rest of her children, ²⁰  those who keep ²¹  God’s commandments and hold to ²²  the testimony about Jesus. ²³  (12:18) And the dragon ²⁴  stood ²⁵  on the sand ²⁶  of the seashore. ²⁷ 

Wahyu 13:3

13:3 One of the beast’s ²⁸  heads appeared to have been killed, ²⁹  but the lethal wound had been healed. ³⁰  And the whole world followed ³¹  the beast in amazement;

Wahyu 14:19

14:19 So ³²  the angel swung his sickle over the earth and gathered the grapes from the vineyard ³³  of the earth and tossed them into the great ³⁴  winepress of the wrath of God.

Wahyu 15:1

The Final Plagues

15:1 Then ³⁵  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ³⁶  (they are final because in them God’s anger is completed).

Wahyu 16:12

16:12 Then ³⁷  the sixth angel ³⁸  poured out his bowl on the great river Euphrates and dried up its water ³⁹  to prepare the way ⁴⁰  for the kings from the east. ⁴¹ 

Wahyu 17:6

17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁴²  I ⁴³  was greatly astounded ⁴⁴  when I saw her.

Wahyu 17:11

17:11 The ⁴⁵  beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction.

Wahyu 18:16-17

18:16 saying,

“Woe, woe, O great city –

dressed in fine linen, purple and scarlet clothing, ⁴⁶ 

and adorned with gold, ⁴⁷  precious stones, and pearls –

18:17 because in a single hour such great wealth has been destroyed!” ⁴⁸ 

And every ship’s captain, ⁴⁹  and all who sail along the coast ⁵⁰  – seamen, and all who ⁵¹  make their living from the sea, stood a long way off

Wahyu 20:1

The Thousand Year Reign

20:1 Then ⁵²  I saw an angel descending from heaven, holding ⁵³  in his hand the key to the abyss and a huge chain.

Wahyu 20:11

The Great White Throne

20:11 Then ⁵⁴  I saw a large ⁵⁵  white throne and the one who was seated on it; the earth and the heaven ⁵⁶  fled ⁵⁷  from his presence, and no place was found for them.

Wahyu 22:19

22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ⁵⁸  and in the holy city that are described in this book.

[7:4]  ¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ² tn Grk “who were sealed.”

[7:4]  ³ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ⁴ tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

[9:4]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ⁶ tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

[9:4]  ⁷ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ⁸ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:5]  ⁹ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ¹⁰ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ¹¹ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

[9:5]  ¹² tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

[9:5]  ¹³ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ¹⁴ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ¹⁵ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[11:8]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ¹⁷ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ¹⁸ tn Grk “spiritually.”

[12:17]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ²⁰ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ²¹ tn Or “who obey.”

[12:17]  ²² tn Grk “and having.”

[12:17]  ²³ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ²⁴ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ²⁵ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ²⁶ tn Or “sandy beach” (L&N 1.64).

[12:17]  ²⁷ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[13:3]  ²⁸ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ²⁹ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ³⁰ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ³¹ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[14:19]  ³² tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ³³ tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).

[14:19]  ³⁴ tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).

[15:1]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ³⁶ tn Grk “seven plagues – the last ones.”

[16:12]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ³⁸ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ³⁹ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁴⁰ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁴¹ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”

[17:6]  ⁴² tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁴⁴ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:11]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:16]  ⁴⁶ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[18:16]  ⁴⁷ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[18:17]  ⁴⁸ tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:17]  ⁴⁹ tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

[18:17]  ⁵⁰ tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

[18:17]  ⁵¹ tn Grk “and as many as.”

[20:1]  ⁵² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ⁵³ 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.

[20:11]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁵⁵ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁵⁶ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁵⁷ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[22:19]  ⁵⁸ tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)