Revelation 10:5

10:5 Then ¹  the angel I saw standing on the sea and on the land raised his right hand to heaven

Revelation 10:2

10:2 He held ²  in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land.

Revelation 10:8

10:8 Then ³  the voice I had heard from heaven began to speak ⁴  to me ⁵  again, ⁶  “Go and take the open ⁷  scroll in the hand of the angel who is standing on the sea and on the land.”

Revelation 7:3

7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants ⁸  of our God.”

Revelation 7:2

7:2 Then ⁹  I saw another angel ascending from the east, ¹⁰  who had ¹¹  the seal ¹²  of the living God. He ¹³  shouted out with a loud voice to the four angels who had been given permission ¹⁴  to damage the earth and the sea: ¹⁵ 

Revelation 12:6

12:6 and she ¹⁶  fled into the wilderness ¹⁷  where a place had been prepared for her ¹⁸  by God, so she could be taken care of ¹⁹  for 1,260 days.

Revelation 13:11

13:11 Then ²⁰  I saw another beast ²¹  coming up from the earth. He ²²  had two horns like a lamb, ²³  but ²⁴  was speaking like a dragon.

Revelation 3:17

3:17 Because you say, “I am rich and have acquired great wealth, ²⁵  and need nothing,” but ²⁶  do not realize that you are wretched, pitiful, ²⁷  poor, blind, and naked,

Revelation 7:1

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree.

Revelation 8:10

8:10 Then ²⁸  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ²⁹  it landed ³⁰  on a third of the rivers and on the springs of water.

Revelation 16:2

16:2 So ³¹  the first angel ³²  went and poured out his bowl on the earth. Then ³³  ugly and painful sores ³⁴  appeared on the people ³⁵  who had the mark of the beast and who worshiped his image.

Revelation 17:3

17:3 So ³⁶  he carried me away in the Spirit ³⁷  to a wilderness, ³⁸  and there ³⁹  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.

Revelation 12:14

12:14 But ⁴⁰  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ⁴¹  to the place God ⁴²  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ⁴³ 

[10:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:2]  ² tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[10:8]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ⁴ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ⁵ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[10:8]  ⁶ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ⁷ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[7:3]  ⁴ tn See the note on the word “servants” in 1:1.

[7:2]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ⁶ 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.”

[7:2]  ⁷ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ⁸ tn Or “signet” (L&N 6.54).

[7:2]  ⁹ 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.

[7:2]  ¹⁰ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ¹¹ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[12:6]  ⁶ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ⁷ tn Or “desert.”

[12:6]  ⁸ tn Grk “where she has there a place prepared by God.”

[12:6]  ⁹ tn Grk “so they can take care of her.”

[13:11]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁸ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ⁸ tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ¹⁰ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[8:10]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ¹⁰ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ¹¹ tn Grk “fell.”

[16:2]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ¹¹ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ¹³ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ¹⁴ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[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.

[12:14]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ¹³ tn Or “desert.”

[12:14]  ¹⁴ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ¹⁵ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.