Wahyu 3:4

3:4 But you have a few individuals ¹  in Sardis who have not stained ²  their clothes, and they will walk with me dressed ³  in white, because they are worthy.

Wahyu 5:1

The Opening of the Scroll

5:1 Then ⁴  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ⁵  and sealed with seven seals. ⁶ 

Wahyu 9:11

9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ⁷ 

Wahyu 9:14

9:14 saying to the sixth angel, the one holding ⁸  the trumpet, “Set free ⁹  the four angels who are bound at the great river Euphrates!”

Wahyu 13:3

13:3 One of the beast’s ¹⁰  heads appeared to have been killed, ¹¹  but the lethal wound had been healed. ¹²  And the whole world followed ¹³  the beast in amazement;

Wahyu 13:11

13:11 Then ¹⁴  I saw another beast ¹⁵  coming up from the earth. He ¹⁶  had two horns like a lamb, ¹⁷  but ¹⁸  was speaking like a dragon.

Wahyu 13:17

13:17 Thus no one was allowed to buy ¹⁹  or sell things ²⁰  unless he bore ²¹  the mark of the beast – that is, his name or his number. ²² 

Wahyu 16:3

16:3 Next, ²³  the second angel ²⁴  poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

Wahyu 16:7

16:7 Then ²⁵  I heard the altar reply, ²⁶  “Yes, Lord God, the All-Powerful, ²⁷  your judgments are true and just!”

Wahyu 16:17

16:17 Finally ²⁸  the seventh angel ²⁹  poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!”

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. ³⁰  I ³¹  was greatly astounded ³²  when I saw her.

Wahyu 18:17

18:17 because in a single hour such great wealth has been destroyed!” ³³ 

And every ship’s captain, ³⁴  and all who sail along the coast ³⁵  – seamen, and all who ³⁶  make their living from the sea, stood a long way off

Wahyu 20:1

The Thousand Year Reign

20:1 Then ³⁷  I saw an angel descending from heaven, holding ³⁸  in his hand the key to the abyss and a huge chain.

[3:4]  ¹ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ² tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ³ tn The word “dressed” is not in the Greek text, but is implied.

[5:1]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

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

[5:1]  ⁶ 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.”

[9:11]  ⁷ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[9:14]  ⁸ tn Grk “having.”

[9:14]  ⁹ tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”

[13:3]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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).”

[13:11]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ¹⁵ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “except the one who had.”

[13:17]  ²² tn Grk “his name or the number of his name.”

[16:3]  ²³ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ²⁴ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:7]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ²⁶ tn Grk “the altar saying.”

[16:7]  ²⁷ 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.”

[16:17]  ²⁸ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ²⁹ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[17:6]  ³⁰ 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]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ³² tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[18:17]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Grk “and as many as.”

[20:1]  ³⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ³⁸ 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.