Revelation 2:26

2:26 And to the one who conquers ¹  and who continues in ²  my deeds until the end, I will give him authority over the nations ³  –

Revelation 4:9

4:9 And whenever the living creatures give glory, honor, ⁴  and thanks to the one who sits on the throne, who lives forever and ever,

Revelation 5:3

5:3 But ⁵  no one in heaven or on earth or under the earth was able to open the scroll or look into it.

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 ⁶  of our God.”

Revelation 7:10

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ⁷ 

to the one seated on the throne, and to the Lamb!”

Revelation 9:14

9:14 saying to the sixth angel, the one holding ⁸  the trumpet, “Set free ⁹  the four angels who are bound at the great river Euphrates!”

Revelation 11:8

11:8 Their ¹⁰  corpses will lie in the street ¹¹  of the great city that is symbolically ¹²  called Sodom and Egypt, where their Lord was also crucified.

Revelation 13:7

13:7 The beast ¹³  was permitted to go to war against the saints and conquer them. ¹⁴  He was given ruling authority ¹⁵  over every tribe, people, ¹⁶  language, and nation,

Revelation 16:8

16:8 Then ¹⁷  the fourth angel ¹⁸  poured out his bowl on the sun, and it was permitted to scorch people ¹⁹  with fire.

Revelation 16:17

16:17 Finally ²⁰  the seventh angel ²¹  poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!”

Revelation 17:5

17:5 On ²²  her forehead was written a name, a mystery: ²³  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Revelation 17:18

17:18 As for ²⁴  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Revelation 19:4

19:4 The twenty-four elders and the four living creatures threw themselves to the ground ²⁵  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

Revelation 19:12

19:12 His eyes are like a fiery ²⁶  flame and there are many diadem crowns ²⁷  on his head. He has ²⁸  a name written ²⁹  that no one knows except himself.

Revelation 20:1

The Thousand Year Reign

20:1 Then ³⁰  I saw an angel descending from heaven, holding ³¹  in his hand the key to the abyss and a huge chain.

[2:26]  ¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ² tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ³ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[4:9]  ⁴ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:3]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[7:3]  ¹⁰ tn See the note on the word “servants” in 1:1.

[7:10]  ¹³ tn The dative here has been translated as a dative of possession.

[9:14]  ¹⁶ tn Grk “having.”

[9:14]  ¹⁷ 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.”

[11:8]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ²⁰ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ²¹ tn Grk “spiritually.”

[13:7]  ²² tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:7]  ²³ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ²⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ²⁵ tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:8]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ²⁶ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ²⁷ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:17]  ²⁸ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ²⁹ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[17:5]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ³² tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).

[17:18]  ³⁴ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[19:4]  ³⁷ tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:12]  ⁴⁰ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁴¹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ⁴² 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]  ⁴³ 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]  ⁴³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ⁴⁴ 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.