Revelation 5:3

5:3 But ¹  no one in heaven or on earth or under the earth was able to open the scroll or look into it.

Revelation 6:13

6:13 and the stars in the sky ²  fell to the earth like a fig tree dropping ³  its unripe figs ⁴  when shaken by a fierce ⁵  wind.

Revelation 10:5

10:5 Then ⁶  the angel I saw standing on the sea and on the land raised his right hand to heaven

Revelation 13:6

13:6 So ⁷  the beast ⁸  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ⁹  that is, those who dwell in heaven.

Revelation 13:13

13:13 He ¹⁰  performed momentous signs, even making fire come down from heaven in front of people ¹¹ 

Revelation 16:11

16:11 They blasphemed the God of heaven because of their sufferings ¹²  and because of their sores, ¹³  but nevertheless ¹⁴  they still refused to repent ¹⁵  of their deeds.

Revelation 18:1

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. ¹⁶ 

Revelation 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ¹⁷  against her on your behalf!) ¹⁸ 

Revelation 19:1

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

Revelation 20:1

The Thousand Year Reign

20:1 Then ¹⁹  I saw an angel descending from heaven, holding ²⁰  in his hand the key to the abyss and a huge chain.

Revelation 21:2

21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband.

[5:3]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:13]  ² tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

[6:13]  ³ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ⁴ tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

[6:13]  ⁵ tn Grk “great wind.”

[10:5]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[13:6]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ⁵ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ⁶ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).

[13:13]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[16:11]  ⁶ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ⁷ tn Or “ulcerated sores” (see 16:2).

[16:11]  ⁸ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ⁹ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[18:1]  ⁷ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[18:20]  ⁸ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ⁹ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[20:1]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ¹⁰ 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.