Wahyu 16:16

16:16 Now ¹  the spirits ²  gathered the kings and their armies ³  to the place that is called Armageddon ⁴  in Hebrew.

Wahyu 12:8

12:8 But ⁵  the dragon was not strong enough to prevail, ⁶  so there was no longer any place left ⁷  in heaven for him and his angels. ⁸ 

Wahyu 6:14

6:14 The sky ⁹  was split apart ¹⁰  like a scroll being rolled up, ¹¹  and every mountain and island was moved from its place.

Wahyu 2:13

2:13 ‘I know ¹²  where you live – where Satan’s throne is. Yet ¹³  you continue to cling ¹⁴  to my name and you have not denied your ¹⁵  faith in me, ¹⁶  even in the days of Antipas, my faithful witness, ¹⁷  who was killed in your city ¹⁸  where Satan lives.

Wahyu 12:6

12:6 and she ¹⁹  fled into the wilderness ²⁰  where a place had been prepared for her ²¹  by God, so she could be taken care of ²²  for 1,260 days.

Wahyu 18:2

18:2 He ²³  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ²⁴  has become a lair for demons,

a haunt ²⁵  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ²⁶ 

Wahyu 20:11

The Great White Throne

20:11 Then ²⁷  I saw a large ²⁸  white throne and the one who was seated on it; the earth and the heaven ²⁹  fled ³⁰  from his presence, and no place was found for them.

Wahyu 17:9

17:9 (This requires ³¹  a mind that has wisdom.) The seven heads are seven mountains ³²  the woman sits on. They are also seven kings:

Wahyu 2:5

2:5 Therefore, remember from what high state ³³  you have fallen and repent! Do ³⁴  the deeds you did at the first; ³⁵  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ³⁶ 

Wahyu 12:14

12:14 But ³⁷  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ³⁸  to the place God ³⁹  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ⁴⁰ 

Wahyu 17:15

17:15 Then ⁴¹  the angel ⁴²  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ⁴³  nations, and languages.

Wahyu 20:10

20:10 And the devil who deceived ⁴⁴  them was thrown into the lake of fire and sulfur, ⁴⁵  where the beast and the false prophet are ⁴⁶  too, and they will be tormented there day and night forever and ever.

Wahyu 2:22

2:22 Look! I am throwing her onto a bed of violent illness, ⁴⁷  and those who commit adultery with her into terrible suffering, ⁴⁸  unless they repent of her deeds.

Wahyu 3:21

3:21 I will grant the one ⁴⁹  who conquers ⁵⁰  permission ⁵¹  to sit with me on my throne, just as I too conquered ⁵²  and sat down with my Father on his throne.

Wahyu 20:9

20:9 They ⁵³  went up ⁵⁴  on the broad plain of the earth ⁵⁵  and encircled ⁵⁶  the camp ⁵⁷  of the saints and the beloved city, but ⁵⁸  fire came down from heaven and devoured them completely. ⁵⁹ 

Wahyu 15:5

15:5 After ⁶⁰  these things I looked, and the temple (the tent ⁶¹  of the testimony) ⁶²  was opened in heaven,

Wahyu 6:6

6:6 Then ⁶³  I heard something like a voice from among the four living creatures saying, “A quart ⁶⁴  of wheat will cost a day’s pay ⁶⁵  and three quarts of barley will cost a day’s pay. But ⁶⁶  do not damage the olive oil and the wine!”

Wahyu 12:4

12:4 Now ⁶⁷  the dragon’s ⁶⁸  tail swept away a third of the stars in heaven and hurled them to the earth. Then ⁶⁹  the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born.

Wahyu 13:6

13:6 So ⁷⁰  the beast ⁷¹  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ⁷²  that is, those who dwell in heaven.

Wahyu 16:7

16:7 Then ⁷³  I heard the altar reply, ⁷⁴  “Yes, Lord God, the All-Powerful, ⁷⁵  your judgments are true and just!”

Wahyu 8:3

8:3 Another ⁷⁶  angel holding ⁷⁷  a golden censer ⁷⁸  came and was stationed ⁷⁹  at the altar. A ⁸⁰  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Wahyu 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ⁸¹  of God is among human beings. ⁸²  He ⁸³  will live among them, and they will be his people, and God himself will be with them. ⁸⁴ 

Wahyu 11:8

11:8 Their ⁸⁵  corpses will lie in the street ⁸⁶  of the great city that is symbolically ⁸⁷  called Sodom and Egypt, where their Lord was also crucified.

Wahyu 17:1

The Great Prostitute and the Beast

17:1 Then ⁸⁸  one of the seven angels who had the seven bowls came and spoke to me. ⁸⁹  “Come,” he said, “I will show you the condemnation and punishment ⁹⁰  of the great prostitute who sits on many waters,

Wahyu 6:9

6:9 Now ⁹¹  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ⁹²  because of the word of God and because of the testimony they had given.

Wahyu 8:5

8:5 Then ⁹³  the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, ⁹⁴  flashes of lightning, and an earthquake.

Wahyu 9:13

9:13 Then ⁹⁵  the sixth angel blew his trumpet, and I heard a single voice coming from the ⁹⁶  horns on the golden altar that is before God,

Wahyu 11:1

The Fate of the Two Witnesses

11:1 Then ⁹⁷  a measuring rod ⁹⁸  like a staff was given to me, and I was told, ⁹⁹  “Get up and measure the temple of God, and the altar, and the ones who worship there.

Wahyu 8:4

8:4 The ¹⁰⁰  smoke coming from the incense, ¹⁰¹  along with the prayers of the saints, ascended before God from the angel’s hand.

Wahyu 7:2

7:2 Then ¹⁰²  I saw another angel ascending from the east, ¹⁰³  who had ¹⁰⁴  the seal ¹⁰⁵  of the living God. He ¹⁰⁶  shouted out with a loud voice to the four angels who had been given permission ¹⁰⁷  to damage the earth and the sea: ¹⁰⁸ 

Wahyu 14:18

14:18 Another ¹⁰⁹  angel, who was in charge of ¹¹⁰  the fire, came from the altar and called in a loud voice to the angel ¹¹¹  who had the sharp sickle, “Use ¹¹²  your sharp sickle and gather ¹¹³  the clusters of grapes ¹¹⁴  off the vine of the earth, ¹¹⁵  because its grapes ¹¹⁶  are now ripe.” ¹¹⁷ 

Wahyu 9:11

9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ¹¹⁸ 

Wahyu 11:2

11:2 But ¹¹⁹  do not measure the outer courtyard ¹²⁰  of the temple; leave it out, ¹²¹  because it has been given to the Gentiles, ¹²²  and they will trample on the holy city ¹²³  for forty-two months.

Wahyu 11:7

11:7 When ¹²⁴  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ¹²⁵  them and kill them.

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 ¹²⁶  around their chests.

Wahyu 20:1

The Thousand Year Reign

20:1 Then ¹²⁷  I saw an angel descending from heaven, holding ¹²⁸  in his hand the key to the abyss and a huge chain.

Wahyu 22:15

22:15 Outside are the dogs and the sorcerers ¹²⁹  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ¹³⁰ 

Wahyu 18:19

18:19 And they threw dust on their heads and were shouting with weeping and mourning, ¹³¹ 

“Woe, Woe, O great city –

in which all those who had ships on the sea got rich from her wealth –

because in a single hour she has been destroyed!” ¹³² 

Wahyu 20:3

20:3 The angel ¹³³  then ¹³⁴  threw him into the abyss and locked ¹³⁵  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.)

Wahyu 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ¹³⁶  idol worshipers, ¹³⁷  and all those who lie, their place ¹³⁸  will be in the lake that burns with fire and sulfur. ¹³⁹  That ¹⁴⁰  is the second death.”

Wahyu 5:13

5:13 Then ¹⁴¹  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ¹⁴² 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ¹⁴³  forever and ever!”

Wahyu 3:12

3:12 The one who conquers ¹⁴⁴  I will make ¹⁴⁵  a pillar in the temple of my God, and he will never depart from it. I ¹⁴⁶  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ¹⁴⁷  and my new name as well.

Wahyu 17:8

17:8 The beast you saw was, and is not, but is about to come up from the abyss ¹⁴⁸  and then go to destruction. The ¹⁴⁹  inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that ¹⁵⁰  the beast was, and is not, but is to come.

[16:16]  ¹ tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.

[16:16]  ² tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ³ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ⁴ tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

[16:16]  tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.

[12:8]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ⁶ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ⁷ tn Grk “found.”

[12:8]  ⁸ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[6:14]  ⁹ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ¹⁰ tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.

[6:14]  ¹¹ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

[2:13]  ¹² tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ¹³ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ¹⁴ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ¹⁵ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ¹⁶ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ¹⁷ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ¹⁸ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[12:6]  ¹⁹ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ²⁰ tn Or “desert.”

[12:6]  ²¹ tn Grk “where she has there a place prepared by God.”

[12:6]  ²² tn Grk “so they can take care of her.”

[18:2]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ²⁴ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ²⁵ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ²⁶ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[20:11]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ²⁸ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ²⁹ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ³⁰ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[17:9]  ³¹ tn Grk “Here is the mind that has wisdom.”

[17:9]  ³² tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.

[2:5]  ³³ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ³⁴ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ³⁵ tn Or “you did formerly.”

[2:5]  ³⁶ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[12:14]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ³⁸ tn Or “desert.”

[12:14]  ³⁹ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ⁴⁰ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

[12:14]  sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).

[17:15]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ⁴² tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ⁴³ 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.

[20:10]  ⁴⁴ tn Or “misled.”

[20:10]  ⁴⁵ tn Traditionally, “brimstone.”

[20:10]  ⁴⁶ 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.

[2:22]  ⁴⁷ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ⁴⁸ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[3:21]  ⁴⁹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁵⁰ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁵¹ tn Grk “I will give [grant] to him.”

[3:21]  ⁵² tn Or “have been victorious”; traditionally, “have overcome.”

[20:9]  ⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁵⁴ tn The shift here to past tense reflects the Greek text.

[20:9]  ⁵⁵ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ⁵⁶ tn Or “surrounded.”

[20:9]  ⁵⁷ tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ⁵⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ⁵⁹ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[15:5]  ⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ⁶¹ tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”

[15:5]  ⁶² tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).

[15:5]  sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.

[6:6]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ⁶⁴ tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”

[6:6]  ⁶⁵ tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”

[6:6]  ⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[12:4]  ⁶⁷ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ⁶⁸ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[13:6]  ⁷⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ⁷¹ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ⁷² 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).

[16:7]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ⁷⁴ tn Grk “the altar saying.”

[16:7]  ⁷⁵ 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.”

[8:3]  ⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁷⁷ tn Grk “having.”

[8:3]  ⁷⁸ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁷⁹ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ⁸⁰ 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.

[21:3]  ⁸¹ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ⁸² tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ⁸³ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ⁸⁴ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[11:8]  ⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ⁸⁶ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ⁸⁷ tn Grk “spiritually.”

[17:1]  ⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁸⁹ 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]  ⁹⁰ 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.”

[6:9]  ⁹¹ 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]  ⁹² tn Or “murdered.” See the note on the word “butcher” in 6:4.

[8:5]  ⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ⁹⁴ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[9:13]  ⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ⁹⁶ tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[11:1]  ⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ⁹⁸ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ⁹⁹ tn Grk “saying.”

[8:4]  ¹⁰⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ¹⁰¹ tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.

[7:2]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ¹⁰³ 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.”

[7:2]  ¹⁰⁴ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ¹⁰⁵ tn Or “signet” (L&N 6.54).

[7:2]  ¹⁰⁶ 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.

[7:2]  ¹⁰⁷ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ¹⁰⁸ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[14:18]  ¹⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ¹¹⁰ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ¹¹¹ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ¹¹² tn Grk “Send.”

[14:18]  ¹¹³ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ¹¹⁴ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ¹¹⁵ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ¹¹⁶ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ¹¹⁷ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[9:11]  ¹¹⁸ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[11:2]  ¹¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ¹²⁰ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ¹²¹ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ¹²² tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ¹²³ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:7]  ¹²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ¹²⁵ tn Or “be victorious over”; traditionally, “overcome.”

[15:6]  ¹²⁶ 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).

[20:1]  ¹²⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ¹²⁸ 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.

[22:15]  ¹²⁹ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ¹³⁰ tn Or “lying,” “deceit.”

[18:19]  ¹³¹ tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

[18:19]  ¹³² tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[20:3]  ¹³³ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ¹³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ¹³⁵ 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.

[21:8]  ¹³⁶ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ¹³⁷ tn Grk “idolaters.”

[21:8]  ¹³⁸ tn Grk “their share.”

[21:8]  ¹³⁹ tn Traditionally, “brimstone.”

[21:8]  ¹⁴⁰ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

[5:13]  ¹⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ¹⁴² tn Grk “saying.”

[5:13]  ¹⁴³ tn Or “dominion.”

[3:12]  ¹⁴⁴ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ¹⁴⁵ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ¹⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ¹⁴⁷ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

[17:8]  ¹⁴⁸ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[17:8]  ¹⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ¹⁵⁰ tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).