Revelation 2:11-12

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ¹  will in no way be harmed by the second death.’

To the Church in Pergamum

2:12 “To ²  the angel of the church in Pergamum write the following: ³ 

“This is the solemn pronouncement of ⁴  the one who has the sharp double-edged sword: ⁵ 

Revelation 3:4

3:4 But you have a few individuals ⁶  in Sardis who have not stained ⁷  their clothes, and they will walk with me dressed ⁸  in white, because they are worthy.

Revelation 8:9

8:9 and a third of the creatures ⁹  living in the sea died, and a third of the ships were completely destroyed. ¹⁰ 

Revelation 9:3

9:3 Then ¹¹  out of the smoke came locusts onto the earth, and they were given power ¹²  like that of the scorpions of the earth.

Revelation 9:9-10

9:9 They had breastplates ¹³  like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 9:10 They have ¹⁴  tails and stingers like scorpions, and their ability ¹⁵  to injure people for five months is in their tails.

Revelation 9:14

9:14 saying to the sixth angel, the one holding ¹⁶  the trumpet, “Set free ¹⁷  the four angels who are bound at the great river Euphrates!”

Revelation 12:6

12:6 and she ¹⁸  fled into the wilderness ¹⁹  where a place had been prepared for her ²⁰  by God, so she could be taken care of ²¹  for 1,260 days.

Revelation 13:11

13:11 Then ²²  I saw another beast ²³  coming up from the earth. He ²⁴  had two horns like a lamb, ²⁵  but ²⁶  was speaking like a dragon.

Revelation 17:9

17:9 (This requires ²⁷  a mind that has wisdom.) The seven heads are seven mountains ²⁸  the woman sits on. They are also seven kings:

Revelation 17:18--18:1

17:18 As for ²⁹  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Babylon is Destroyed

18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. ³⁰ 

Revelation 19:12

19:12 His eyes are like a fiery ³¹  flame and there are many diadem crowns ³²  on his head. He has ³³  a name written ³⁴  that no one knows except himself.

Revelation 20:1

The Thousand Year Reign

20:1 Then ³⁵  I saw an angel descending from heaven, holding ³⁶  in his hand the key to the abyss and a huge chain.

Revelation 21:14-15

21:14 The ³⁷  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

21:15 The angel ³⁸  who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall.

[2:11]  ¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:12]  ² tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:12]  ³ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:12]  ⁴ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:12]  ⁵ sn On the sharp double-edged sword see 1:16.

[3:4]  ³ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ⁴ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ⁵ tn The word “dressed” is not in the Greek text, but is implied.

[8:9]  ⁴ tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”

[8:9]  ⁵ tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”

[9:3]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ⁶ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:9]  ⁶ tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.

[9:10]  ⁷ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

[9:10]  ⁸ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:14]  ⁸ tn Grk “having.”

[9:14]  ⁹ tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”

[12:6]  ⁹ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ¹⁰ tn Or “desert.”

[12:6]  ¹¹ tn Grk “where she has there a place prepared by God.”

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

[13:11]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

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

[13:11]  ¹² 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]  ¹³ 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]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:9]  ¹¹ tn Grk “Here is the mind that has wisdom.”

[17:9]  ¹² tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.

[17:18]  ¹² tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:1]  ¹³ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

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

[19:12]  ¹⁵ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ¹⁶ 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]  ¹⁷ 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.

[20:1]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ¹⁶ tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

[21:14]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:15]  ¹⁷ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.