Revelation 11:7

11:7 When ¹  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ²  them and kill them.

Revelation 13:3

13:3 One of the beast’s ³  heads appeared to have been killed, ⁴  but the lethal wound had been healed. ⁵  And the whole world followed ⁶  the beast in amazement;

Revelation 13:17-18

13:17 Thus no one was allowed to buy ⁷  or sell things ⁸  unless he bore ⁹  the mark of the beast – that is, his name or his number. ¹⁰  13:18 This calls for wisdom: ¹¹  Let the one who has insight calculate the beast’s number, for it is man’s number, ¹²  and his number is 666. ¹³ 

Revelation 14:9

14:9 A ¹⁴  third angel ¹⁵  followed the first two, ¹⁶  declaring ¹⁷  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Revelation 16:10

16:10 Then ¹⁸  the fifth angel ¹⁹  poured out his bowl on the throne of the beast so that ²⁰  darkness covered his kingdom, ²¹  and people ²²  began to bite ²³  their tongues because ²⁴  of their pain.

Revelation 17:3

17:3 So ²⁵  he carried me away in the Spirit ²⁶  to a wilderness, ²⁷  and there ²⁸  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 ²⁹  the angel said to me, “Why are you astounded? I will interpret ³⁰  for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her.

Revelation 17:12

17:12 The ³¹  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ³²  as kings with the beast for one hour.

Revelation 17:16-17

17:16 The ³³  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ³⁴  will consume her flesh and burn her up with fire. ³⁵  17:17 For God has put into their minds ³⁶  to carry out his purpose ³⁷  by making ³⁸  a decision ³⁹  to give their royal power ⁴⁰  to the beast until the words of God are fulfilled. ⁴¹ 

Revelation 19:19

19:19 Then ⁴²  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.

Revelation 20:10

20:10 And the devil who deceived ⁴³  them was thrown into the lake of fire and sulfur, ⁴⁴  where the beast and the false prophet are ⁴⁵  too, and they will be tormented there day and night forever and ever.

[11:7]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ² tn Or “be victorious over”; traditionally, “overcome.”

[13:3]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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).”

[13:17]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “except the one who had.”

[13:17]  ⁸ tn Grk “his name or the number of his name.”

[13:18]  ⁷ tn Grk “Here is wisdom.”

[13:18]  ⁸ 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]  ⁹ 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.

[14:9]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ¹⁰ tn Grk “And another angel, a third.”

[14:9]  ¹¹ tn Grk “followed them.”

[14:9]  ¹² tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[16:10]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ¹² tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ¹³ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ¹⁴ tn Grk “his kingdom became dark.”

[16:10]  ¹⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ¹⁶ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ¹⁷ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[17:3]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Or “desert.”

[17:3]  ¹⁶ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:7]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ¹⁶ 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.

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

[17:12]  ¹⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:16]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ²⁰ tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ²¹ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[17:17]  ²¹ tn Grk “hearts.”

[17:17]  ²² tn Or “his intent.”

[17:17]  ²³ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ²⁴ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ²⁵ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ²⁶ tn Or “completed.”

[19:19]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:10]  ²⁵ tn Or “misled.”

[20:10]  ²⁶ tn Traditionally, “brimstone.”

[20:10]  ²⁷ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.