Revelation 1:11

1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ¹  Smyrna, ²  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

Revelation 1:16

1:16 He held ³  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ⁴  face shone like the sun shining at full strength.

Revelation 5:5

5:5 Then ⁵  one of the elders said ⁶  to me, “Stop weeping! ⁷  Look, the Lion of the tribe of Judah, the root of David, has conquered; ⁸  thus he can open ⁹  the scroll and its seven seals.”

Revelation 11:13

11:13 Just then ¹⁰  a major earthquake took place and a tenth of the city collapsed; seven thousand people ¹¹  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Revelation 13:1

The Two Beasts

13:1 Then ¹²  I saw a beast coming up out of the sea. It ¹³  had ten horns and seven heads, and on its horns were ten diadem crowns, ¹⁴  and on its heads a blasphemous name. ¹⁵ 

Revelation 17:3

17:3 So ¹⁶  he carried me away in the Spirit ¹⁷  to a wilderness, ¹⁸  and there ¹⁹  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.

Revelation 17:7

17:7 But ²⁰  the angel said to me, “Why are you astounded? I will interpret ²¹  for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her.

[1:11]  ¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ² tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.

[1:16]  ³ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ⁴ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

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

[5:5]  ⁶ tn Grk “says” (a historical present).

[5:5]  ⁷ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ⁸ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ⁹ tn The infinitive has been translated as an infinitive of result here.

[11:13]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ⁸ tn Grk “seven thousand names of men.”

[13:1]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ¹⁰ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ¹¹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ¹² tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[17:3]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ¹² tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ¹³ tn Or “desert.”

[17:3]  ¹⁴ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:7]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ¹⁴ tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.