Revelation 22:4

22:4 and they will see his face, and his name will be on their foreheads.

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 ¹  of our God.”

Revelation 17:5

17:5 On ²  her forehead was written a name, a mystery: ³  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Revelation 9:4

9:4 They ⁴  were told ⁵  not to damage the grass of the earth, or any green plant or tree, but only those people ⁶  who did not have the seal of God on their ⁷  forehead.

Revelation 13:16

13:16 He also caused ⁸  everyone (small and great, rich and poor, free and slave ⁹ ) to obtain a mark on their right hand or on their forehead.

Revelation 14:9

14:9 A ¹⁰  third angel ¹¹  followed the first two, ¹²  declaring ¹³  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Revelation 14:1

An Interlude: The Song of the 144,000

14:1 Then ¹⁴  I looked, and here was ¹⁵  the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.

Revelation 20:4

20:4 Then ¹⁶  I saw thrones and seated on them were those who had been given authority to judge. ¹⁷  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ¹⁸  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ¹⁹  came to life ²⁰  and reigned with Christ for a thousand years.

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

[17:5]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ² 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”).

[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).

[13:16]  ¹ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ² tn See the note on the word “servants” in 1:1.

[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.

[14:1]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ² tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[20:4]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ² tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ³ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁵ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”