Revelation 4:8

4:8 Each one of the four living creatures had six wings ¹  and was full of eyes all around and inside. ²  They never rest day or night, saying: ³ 

“Holy Holy Holy is the Lord God, the All-Powerful, ⁴ 

Who was and who is, and who is still to come!”

Revelation 5:6

5:6 Then ⁵  I saw standing in the middle of the throne ⁶  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ⁷  He had ⁸  seven horns and seven eyes, which ⁹  are the seven ¹⁰  spirits of God ¹¹  sent out into all the earth.

Revelation 5:9

5:9 They were singing a new song: ¹² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹³ 

and at the cost of your own blood ¹⁴  you have purchased ¹⁵  for God

persons ¹⁶  from every tribe, language, ¹⁷  people, and nation.

Revelation 9:20

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ¹⁸  of gold, silver, ¹⁹  bronze, stone, and wood – idols that cannot see or hear or walk about.

Revelation 11:6

11:6 These two have the power ²⁰  to close up the sky so that it does not rain during the time ²¹  they are prophesying. They ²²  have power ²³  to turn the waters to blood and to strike the earth with every kind of plague whenever they want.

Revelation 11:18

11:18 The ²⁴  nations ²⁵  were enraged,

but ²⁶  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ²⁷ 

the prophets, their reward,

as well as to the saints

and to those who revere ²⁸  your name, both small and great,

and the time has come ²⁹  to destroy those who destroy ³⁰  the earth.”

Revelation 19:10

19:10 So ³¹  I threw myself down ³²  at his feet to worship him, but ³³  he said, “Do not do this! ³⁴  I am only ³⁵  a fellow servant ³⁶  with you and your brothers ³⁷  who hold to the testimony about ³⁸  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Revelation 20:3

20:3 The angel ³⁹  then ⁴⁰  threw him into the abyss and locked ⁴¹  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

[4:8]  ¹ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ² tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ³ tn Or “They never stop saying day and night.”

[4:8]  ⁴ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[5:6]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ⁶ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ⁷ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ⁸ tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[5:6]  ⁹ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ¹⁰ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ¹¹ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:9]  ⁹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ¹⁰ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹¹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ¹² tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ¹³ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ¹⁴ tn Grk “and language,” but 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.

[9:20]  ¹³ tn The word “made” is not in the Greek text but is implied.

[9:20]  ¹⁴ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:6]  ¹⁷ tn Or “authority.”

[11:6]  ¹⁸ tn Grk “the days.”

[11:6]  ¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ²⁰ tn Or “authority.”

[11:18]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ²² tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ²⁴ tn See the note on the word “servants” in 1:1.

[11:18]  ²⁵ tn Grk “who fear.”

[11:18]  ²⁶ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ²⁷ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

[19:10]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²⁶ tn Grk “I fell down at his feet.” 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.”

[19:10]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²⁸ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ²⁹ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ³⁰ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ³¹ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ³² tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[20:3]  ²⁹ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³¹ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.