Revelation 5:1-2

The Opening of the Scroll

5:1 Then ¹  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ²  and sealed with seven seals. ³  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 10:5

10:5 Then ⁴  the angel I saw standing on the sea and on the land raised his right hand to heaven

Revelation 12:13

12:13 Now ⁵  when the dragon realized ⁶  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child.

Revelation 13:11

13:11 Then ⁷  I saw another beast ⁸  coming up from the earth. He ⁹  had two horns like a lamb, ¹⁰  but ¹¹  was speaking like a dragon.

Revelation 16:13

16:13 Then ¹²  I saw three unclean spirits ¹³  that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet.

Revelation 17:15

17:15 Then ¹⁴  the angel ¹⁵  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ¹⁶  nations, and languages.

Revelation 17:18

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

Revelation 19:12

19:12 His eyes are like a fiery ¹⁸  flame and there are many diadem crowns ¹⁹  on his head. He has ²⁰  a name written ²¹  that no one knows except himself.

Revelation 20:1

The Thousand Year Reign

20:1 Then ²²  I saw an angel descending from heaven, holding ²³  in his hand the key to the abyss and a huge chain.

Revelation 21:1

A New Heaven and a New Earth

21:1 Then ²⁴  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ²⁵  and the sea existed no more.

Revelation 21:22

21:22 Now ²⁶  I saw no temple in the city, because the Lord God – the All-Powerful ²⁷  – and the Lamb are its temple.

[5:1]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ² tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ³ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[10:5]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:13]  ⁷ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ⁸ tn Grk “saw.”

[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.

[16:13]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ¹⁴ sn According to the next verse, these three unclean spirits are spirits of demons.

[17:15]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ¹⁷ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ¹⁸ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:18]  ¹⁹ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[19:12]  ²² tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ²⁴ 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]  ²⁵ 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]  ²⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ²⁶ 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.

[21:1]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ²⁹ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:22]  ³¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

[21:22]  ³² 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.”