Revelation 13:9

13:9 If anyone has an ear, he had better listen!

Revelation 11:5

11:5 If ¹  anyone wants to harm them, fire comes out of their mouths ²  and completely consumes ³  their enemies. If ⁴  anyone wants to harm them, they must be killed this way.

Revelation 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ⁵ 

then by the sword he must be killed.

This ⁶  requires steadfast endurance ⁷  and faith from the saints.

Revelation 2:16

2:16 Therefore, ⁸  repent! If not, I will come against you quickly and make war against those people ⁹  with the sword of my mouth.

Revelation 19:12

19:12 His eyes are like a fiery ¹⁰  flame and there are many diadem crowns ¹¹  on his head. He has ¹²  a name written ¹³  that no one knows except himself.

Revelation 20:15

20:15 If ¹⁴  anyone’s name ¹⁵  was not found written in the book of life, that person ¹⁶  was thrown into the lake of fire.

Revelation 2:5

2:5 Therefore, remember from what high state ¹⁷  you have fallen and repent! Do ¹⁸  the deeds you did at the first; ¹⁹  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ²⁰ 

Revelation 9:4

9:4 They ²¹  were told ²²  not to damage the grass of the earth, or any green plant or tree, but only those people ²³  who did not have the seal of God on their ²⁴  forehead.

Revelation 13:17

13:17 Thus no one was allowed to buy ²⁵  or sell things ²⁶  unless he bore ²⁷  the mark of the beast – that is, his name or his number. ²⁸ 

Revelation 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ²⁹  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

Revelation 14:9

14:9 A ³⁰  third angel ³¹  followed the first two, ³²  declaring ³³  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Revelation 21:27

21:27 but ³⁴  nothing ritually unclean ³⁵  will ever enter into it, nor anyone who does what is detestable ³⁶  or practices falsehood, ³⁷  but only those whose names ³⁸  are written in the Lamb’s book of life.

Revelation 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ³⁹  I will give him some of the hidden manna, and I will give him a white ⁴⁰  stone, ⁴¹  and on that stone will be written a new name that no one can understand ⁴²  except the one who receives it.’

Revelation 14:11

14:11 And the smoke from their ⁴³  torture will go up ⁴⁴  forever and ever, and those who worship the beast and his image will have ⁴⁵  no rest day or night, along with ⁴⁶  anyone who receives the mark of his name.”

[11:5]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ² tn This is a collective singular in Greek.

[11:5]  ³ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:10]  ¹ 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]  ² 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]  ³ tn Or “perseverance.”

[2:16]  ¹ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ² tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

[19:12]  ¹ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ² tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ³ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ⁴ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[20:15]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ² tn The word “name” is not in the Greek text, but is implied.

[20:15]  ³ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[2:5]  ¹ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ² tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ³ tn Or “you did formerly.”

[2:5]  ⁴ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[9:4]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ² 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]  ³ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

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

[13:17]  ¹ 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]  ² 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]  ³ tn Grk “except the one who had.”

[13:17]  ⁴ tn Grk “his name or the number of his name.”

[14:3]  ¹ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

[14:9]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ² tn Grk “And another angel, a third.”

[14:9]  ³ tn Grk “followed them.”

[14:9]  ⁴ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[21:27]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ² tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ³ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ⁴ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ⁵ tn Grk “those who are written”; the word “names” is implied.

[2:17]  ¹ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ² tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ³ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ⁴ tn Or “know”; for the meaning “understand” see L&N 32.4.

[14:11]  ¹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ² 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]  ³ 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]  ⁴ tn Grk “and.”