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 13:4

13:4 they worshiped the dragon because he had given ruling authority ⁵  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ⁶ 

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, ⁷ 

then by the sword he must be killed.

This ⁸  requires steadfast endurance ⁹  and faith from the saints.

Revelation 6:17

6:17 because the great day of their ¹⁰  wrath has come, and who is able to withstand it?” ¹¹ 

Revelation 18:18

18:18 and began to shout ¹²  when they saw the smoke from the fire that burned her up, ¹³  “Who is like the great city?”

Revelation 5:2

5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?”

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 3:20

3:20 Listen! ¹⁷  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ¹⁸  and share a meal with him, and he with me.

Revelation 13:17

13:17 Thus no one was allowed to buy ¹⁹  or sell things ²⁰  unless he bore ²¹  the mark of the beast – that is, his name or his number. ²² 

Revelation 14:9

14:9 A ²³  third angel ²⁴  followed the first two, ²⁵  declaring ²⁶  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Revelation 15:4

15:4 Who will not fear you, O Lord,

and glorify ²⁷  your name, because you alone are holy? ²⁸ 

All nations ²⁹  will come and worship before you

for your righteous acts ³⁰  have been revealed.”

Revelation 22:18

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ³¹  in this book.

Revelation 14:11

14:11 And the smoke from their ³²  torture will go up ³³  forever and ever, and those who worship the beast and his image will have ³⁴  no rest day or night, along with ³⁵  anyone who receives the mark of his name.”

Revelation 22:19

22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ³⁶  and in the holy city that are described in this book.

[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.

[13:4]  ¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ² tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[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.”

[6:17]  ¹ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ² tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

[18:18]  ¹ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ² tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[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.”

[3:20]  ¹ tn Grk “Behold.”

[3:20]  ² tn Grk “come in to him.”

[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.”

[14:9]  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.

[15:4]  ¹ tn Or “and praise.”

[15:4]  ² sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁴ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[22:18]  ¹ tn Grk “written.”

[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.”

[22:19]  ¹ tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)