Wahyu 11:2

11:2 But ¹  do not measure the outer courtyard ²  of the temple; leave it out, ³  because it has been given to the Gentiles, ⁴  and they will trample on the holy city ⁵  for forty-two months.

Wahyu 14:19

14:19 So ⁶  the angel swung his sickle over the earth and gathered the grapes from the vineyard ⁷  of the earth and tossed them into the great ⁸  winepress of the wrath of God.

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ⁹  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ¹⁰ 

Wahyu 18:9

18:9 Then ¹¹  the kings of the earth who committed immoral acts with her and lived in sensual luxury ¹²  with her will weep and wail for her when they see the smoke from the fire that burns her up. ¹³ 

Wahyu 20:1

The Thousand Year Reign

20:1 Then ¹⁴  I saw an angel descending from heaven, holding ¹⁵  in his hand the key to the abyss and a huge chain.

Wahyu 20:10

20:10 And the devil who deceived ¹⁶  them was thrown into the lake of fire and sulfur, ¹⁷  where the beast and the false prophet are ¹⁸  too, and they will be tormented there day and night forever and ever.

Wahyu 22:8

22:8 I, John, am the one who heard and saw these things, ¹⁹  and when I heard and saw them, ²⁰  I threw myself down ²¹  to worship at the feet of the angel who was showing them to me.

Wahyu 22:19

22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ²²  and in the holy city that are described in this book.

[11:2]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ² tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ³ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ⁴ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ⁵ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[14:19]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ⁷ tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).

[14:19]  ⁸ tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).

[16:14]  ⁹ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ¹⁰ 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.”

[18:9]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ¹² tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:9]  ¹³ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[20:1]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ¹⁵ 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.

[20:10]  ¹⁶ tn Or “misled.”

[20:10]  ¹⁷ tn Traditionally, “brimstone.”

[20:10]  ¹⁸ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

[22:8]  ¹⁹ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ²⁰ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:8]  ²¹ tn Grk “I fell down and worshiped at the 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.”

[22:19]  ²² tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)