Wahyu 4:4

4:4 In ¹  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ²  dressed in white clothing and had golden crowns ³  on their heads.

Wahyu 9:4

9:4 They ⁴  were told ⁵  not to damage the grass of the earth, or any green plant or tree, but only those people ⁶  who did not have the seal of God on their ⁷  forehead.

Wahyu 9:13

9:13 Then ⁸  the sixth angel blew his trumpet, and I heard a single voice coming from the ⁹  horns on the golden altar that is before God,

Wahyu 11:5

11:5 If ¹⁰  anyone wants to harm them, fire comes out of their mouths ¹¹  and completely consumes ¹²  their enemies. If ¹³  anyone wants to harm them, they must be killed this way.

Wahyu 12:1

The Woman, the Child, and the Dragon

12:1 Then ¹⁴  a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. ¹⁵ 

Wahyu 13:3

13:3 One of the beast’s ¹⁶  heads appeared to have been killed, ¹⁷  but the lethal wound had been healed. ¹⁸  And the whole world followed ¹⁹  the beast in amazement;

Wahyu 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ²⁰ 

then by the sword he must be killed.

This ²¹  requires steadfast endurance ²²  and faith from the saints.

Wahyu 16:12

16:12 Then ²³  the sixth angel ²⁴  poured out his bowl on the great river Euphrates and dried up its water ²⁵  to prepare the way ²⁶  for the kings from the east. ²⁷ 

[4:4]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

[4:4]  ³ sn See the note on the word crown in Rev 3:11.

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

[9:4]  ⁵ 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]  ⁶ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ⁷ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:13]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ⁹ tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[11:5]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

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

[11:5]  ¹² tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:1]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ¹⁵ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[13:3]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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).”

[13:10]  ²⁰ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ²¹ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ²² tn Or “perseverance.”

[16:12]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ²⁴ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ²⁵ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ²⁶ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ²⁷ 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.”