Wahyu 4:3

4:3 And the one seated on it was like jasper ¹  and carnelian ²  in appearance, and a rainbow looking like it was made of emerald ³  encircled the throne.

Wahyu 7:12

7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Wahyu 7:14

7:14 So ⁴  I said to him, “My lord, you know the answer.” ⁵  Then ⁶  he said to me, “These are the ones who have come out of the great tribulation. They ⁷  have washed their robes and made them white in the blood of the Lamb!

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, ⁸ 

Wahyu 9:4-5

9:4 They ⁹  were told ¹⁰  not to damage the grass of the earth, or any green plant or tree, but only those people ¹¹  who did not have the seal of God on their ¹²  forehead. 9:5 The locusts ¹³  were not given permission ¹⁴  to kill ¹⁵  them, but only to torture ¹⁶  them ¹⁷  for five months, and their torture was like that ¹⁸  of a scorpion when it stings a person. ¹⁹ 

Wahyu 9:10-11

9:10 They have ²⁰  tails and stingers like scorpions, and their ability ²¹  to injure people for five months is in their tails. 9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ²² 

Wahyu 9:19

9:19 For the power ²³  of the horses resides ²⁴  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Wahyu 11:5

11:5 If ²⁵  anyone wants to harm them, fire comes out of their mouths ²⁶  and completely consumes ²⁷  their enemies. If ²⁸  anyone wants to harm them, they must be killed this way.

Wahyu 11:11

11:11 But ²⁹  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ³⁰  those who were watching them.

Wahyu 12:17

12:17 So ³¹  the dragon became enraged at the woman and went away to make war on the rest of her children, ³²  those who keep ³³  God’s commandments and hold to ³⁴  the testimony about Jesus. ³⁵  (12:18) And the dragon ³⁶  stood ³⁷  on the sand ³⁸  of the seashore. ³⁹ 

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ⁴⁰  everyone whose name has not been written since the foundation of the world ⁴¹  in the book of life belonging to the Lamb who was killed. ⁴² 

Wahyu 13:18

13:18 This calls for wisdom: ⁴³  Let the one who has insight calculate the beast’s number, for it is man’s number, ⁴⁴  and his number is 666. ⁴⁵ 

Wahyu 14:11

14:11 And the smoke from their ⁴⁶  torture will go up ⁴⁷  forever and ever, and those who worship the beast and his image will have ⁴⁸  no rest day or night, along with ⁴⁹  anyone who receives the mark of his name.”

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. ⁵⁰  I ⁵¹  was greatly astounded ⁵²  when I saw her.

Wahyu 17:12

17:12 The ⁵³  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁵⁴  as kings with the beast for one hour.

Wahyu 19:1

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

Wahyu 21:15-16

21:15 The angel ⁵⁵  who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now ⁵⁶  the city is laid out as a square, ⁵⁷  its length and width the same. He ⁵⁸  measured the city with the measuring rod ⁵⁹  at fourteen hundred miles ⁶⁰  (its length and width and height are equal).

[4:3]  ¹ tn Grk “jasper stone.”

[4:3]  sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).

[4:3]  ² sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

[4:3]  ³ tn Or “a rainbow emerald-like in appearance.”

[7:14]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁵ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:16]  ⁸ 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.

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

[9:4]  ¹⁰ 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]  ¹¹ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ¹² tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:5]  ¹³ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ¹⁴ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ¹⁸ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ¹⁹ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[9:10]  ²⁰ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

[9:10]  ²¹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:11]  ²² sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[9:19]  ²³ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ²⁴ tn Grk “is.”

[11:5]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ²⁶ tn This is a collective singular in Greek.

[11:5]  ²⁷ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:11]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ³⁰ tn Grk “fell upon.”

[12:17]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ³² tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ³³ tn Or “who obey.”

[12:17]  ³⁴ tn Grk “and having.”

[12:17]  ³⁵ 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]  ³⁶ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ³⁷ 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]  ³⁸ tn Or “sandy beach” (L&N 1.64).

[12:17]  ³⁹ 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.

[13:8]  ⁴⁰ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁴¹ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁴² tn Or “slaughtered”; traditionally, “slain.”

[13:18]  ⁴³ tn Grk “Here is wisdom.”

[13:18]  ⁴⁴ 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]  ⁴⁵ 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.

[14:11]  ⁴⁶ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Grk “and.”

[17:6]  ⁵⁰ 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]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁵² tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:12]  ⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁵⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[21:15]  ⁵⁵ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

[21:16]  ⁵⁶ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.

[21:16]  ⁵⁷ tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”

[21:16]  ⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:16]  ⁵⁹ tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.

[21:16]  ⁶⁰ tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).