Wahyu 2:18

To the Church in Thyatira

2:18 “To ¹  the angel of the church in Thyatira write the following: ² 

“This is the solemn pronouncement of ³  the Son of God, the one who has eyes like a fiery flame ⁴  and whose feet are like polished bronze: ⁵ 

Wahyu 3:14

To the Church in Laodicea

3:14 “To ⁶  the angel of the church in Laodicea write the following: ⁷ 

“This is the solemn pronouncement of ⁸  the Amen, the faithful and true witness, the originator ⁹  of God’s creation:

Wahyu 4:10

4:10 the twenty-four elders throw themselves to the ground ¹⁰  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ¹¹  before his ¹²  throne, saying:

Wahyu 5:5

5:5 Then ¹³  one of the elders said ¹⁴  to me, “Stop weeping! ¹⁵  Look, the Lion of the tribe of Judah, the root of David, has conquered; ¹⁶  thus he can open ¹⁷  the scroll and its seven seals.”

Wahyu 6:1

The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, ¹⁸  “Come!” ¹⁹ 

Wahyu 6:9

6:9 Now ²⁰  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ²¹  because of the word of God and because of the testimony they had given.

Wahyu 7:17

7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ²² 

Wahyu 8:13

8:13 Then ²³  I looked, and I heard an ²⁴  eagle ²⁵  flying directly overhead, ²⁶  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ²⁷ 

Wahyu 9:18-19

9:18 A third of humanity was killed by these three plagues, that is, ²⁸  by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power ²⁹  of the horses resides ³⁰  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Wahyu 10:2

10:2 He held ³¹  in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land.

Wahyu 11:17

11:17 with these words: ³² 

“We give you thanks, Lord God, the All-Powerful, ³³ 

the one who is and who was,

because you have taken your great power

and begun to reign. ³⁴ 

Wahyu 12:12

12:12 Therefore you heavens rejoice, and all who reside in them!

But ³⁵  woe to the earth and the sea

because the devil has come down to you!

He ³⁶  is filled with terrible anger,

for he knows that he only has a little time!”

Wahyu 15:1

The Final Plagues

15:1 Then ³⁷  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ³⁸  (they are final because in them God’s anger is completed).

Wahyu 15:4

15:4 Who will not fear you, O Lord,

and glorify ³⁹  your name, because you alone are holy? ⁴⁰ 

All nations ⁴¹  will come and worship before you

for your righteous acts ⁴²  have been revealed.”

Wahyu 15:6

15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts ⁴³  around their chests.

Wahyu 16:1

The Bowls of God’s Wrath

16:1 Then ⁴⁴  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ⁴⁵ 

Wahyu 16:12

16:12 Then ⁴⁶  the sixth angel ⁴⁷  poured out his bowl on the great river Euphrates and dried up its water ⁴⁸  to prepare the way ⁴⁹  for the kings from the east. ⁵⁰ 

Wahyu 16:21--17:1

16:21 And gigantic hailstones, weighing about a hundred pounds ⁵¹  each, fell from heaven ⁵²  on people, ⁵³  but they ⁵⁴  blasphemed God because of the plague of hail, since it ⁵⁵  was so horrendous. ⁵⁶ 

The Great Prostitute and the Beast

17:1 Then ⁵⁷  one of the seven angels who had the seven bowls came and spoke to me. ⁵⁸  “Come,” he said, “I will show you the condemnation and punishment ⁵⁹  of the great prostitute who sits on many waters,

Wahyu 17:10

17:10 five have fallen; one is, ⁶⁰  and the other has not yet come, but whenever he does come, he must remain for only a brief time.

Wahyu 17:17

17:17 For God has put into their minds ⁶¹  to carry out his purpose ⁶²  by making ⁶³  a decision ⁶⁴  to give their royal power ⁶⁵  to the beast until the words of God are fulfilled. ⁶⁶ 

Wahyu 18:3-4

18:3 For all the nations ⁶⁷  have fallen ⁶⁸  from

the wine of her immoral passion, ⁶⁹ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ⁷⁰ 

18:4 Then ⁷¹  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

Wahyu 18:6

18:6 Repay her the same way she repaid others; ⁷²  pay her back double ⁷³  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

Wahyu 19:2

19:2 because his judgments are true and just. ⁷⁴ 

For he has judged ⁷⁵  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁷⁶  poured out by her own hands!” ⁷⁷ 

Wahyu 19:5

19:5 Then ⁷⁸  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

Wahyu 19:9

19:9 Then ⁷⁹  the angel ⁸⁰  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”

Wahyu 19:17

19:17 Then ⁸¹  I saw one angel standing in ⁸²  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁸³ 

“Come, gather around for the great banquet ⁸⁴  of God,

Wahyu 19:21

19:21 The ⁸⁵  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁸⁶  themselves with their flesh.

Wahyu 20:8

20:8 and will go out to deceive ⁸⁷  the nations at the four corners of the earth, Gog and Magog, ⁸⁸  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁸⁹ 

Wahyu 21:4

21:4 He ⁹⁰  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ⁹¹ 

Wahyu 21:21

21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The ⁹²  main street ⁹³  of the city is pure gold, like transparent glass.

Wahyu 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

[2:18]  ¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:18]  ² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:18]  ³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:18]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:18]  ⁴ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

[2:18]  ⁵ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.

[3:14]  ⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ⁷ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ⁸ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  ⁹ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

[4:10]  ¹⁰ tn Grk “the twenty-four elders fall 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.”

[4:10]  ¹¹ sn See the note on the word crown in Rev 3:11.

[4:10]  ¹² tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[5:5]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ¹⁴ tn Grk “says” (a historical present).

[5:5]  ¹⁵ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ¹⁶ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ¹⁷ tn The infinitive has been translated as an infinitive of result here.

[6:1]  ¹⁸ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ¹⁹ tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

[6:9]  ²⁰ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ²¹ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[7:17]  ²² sn An allusion to Isa 25:8.

[8:13]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ²⁴ tn Grk “one eagle.”

[8:13]  ²⁵ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ²⁶ tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ²⁷ tn Grk “about to sound their trumpets,” but this is redundant in English.

[9:18]  ²⁸ tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).

[9:19]  ²⁹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ³⁰ tn Grk “is.”

[10:2]  ³¹ tn Grk “and 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.”

[11:17]  ³² tn Grk “saying.”

[11:17]  ³³ 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.”

[11:17]  ³⁴ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[12:12]  ³⁵ tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).

[12:12]  ³⁶ tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.

[15:1]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ³⁸ tn Grk “seven plagues – the last ones.”

[15:4]  ³⁹ tn Or “and praise.”

[15:4]  sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.

[15:4]  ⁴⁰ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ⁴¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁴² tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[15:6]  ⁴³ tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[16:1]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁴⁵ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:12]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ⁴⁷ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ⁴⁸ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁴⁹ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁵⁰ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”

[16:21]  ⁵¹ tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ⁵² tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

[16:21]  ⁵³ tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

[16:21]  ⁵⁴ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁵⁵ tn Grk “the plague of it.”

[16:21]  ⁵⁶ tn Grk “since the plague of it was exceedingly great.”

[17:1]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁵⁸ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ⁵⁹ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[17:10]  ⁶⁰ tn That is, one currently reigns.

[17:17]  ⁶¹ tn Grk “hearts.”

[17:17]  ⁶² tn Or “his intent.”

[17:17]  ⁶³ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ⁶⁴ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ⁶⁵ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁶⁶ tn Or “completed.”

[18:3]  ⁶⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ⁶⁸ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ⁶⁹ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ⁷⁰ tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.

[18:4]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:6]  ⁷² tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ⁷³ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[19:2]  ⁷⁴ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁷⁵ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ⁷⁶ tn See the note on the word “servants” in 1:1.

[19:2]  ⁷⁷ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:5]  ⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ⁸⁰ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:17]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁸² tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁸³ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ⁸⁴ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:21]  ⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁸⁶ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[20:8]  ⁸⁷ tn Or “mislead.”

[20:8]  ⁸⁸ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁸⁹ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[21:4]  ⁹⁰ tn Grk “God, and he.” 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.

[21:4]  ⁹¹ 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.’”

[21:21]  ⁹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁹³ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).