Wahyu 18:18

18:18 and began to shout ¹  when they saw the smoke from the fire that burned her up, ²  “Who is like the great city?”

Wahyu 1:9

1:9 I, John, your brother and the one who shares ³  with you in the persecution, kingdom, and endurance that ⁴  are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. ⁵ 

Wahyu 1:16

1:16 He held ⁶  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ⁷  face shone like the sun shining at full strength.

Wahyu 13:15

13:15 The second beast ⁸  was empowered ⁹  to give life ¹⁰  to the image of the first beast ¹¹  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 19:21

19:21 The ¹²  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ¹³  themselves with their flesh.

Wahyu 1:10

1:10 I was in the Spirit ¹⁴  on the Lord’s Day ¹⁵  when ¹⁶  I heard behind me a loud voice like a trumpet,

Wahyu 2:16

2:16 Therefore, ¹⁷  repent! If not, I will come against you quickly and make war against those people ¹⁸  with the sword of my mouth.

Wahyu 8:9

8:9 and a third of the creatures ¹⁹  living in the sea died, and a third of the ships were completely destroyed. ²⁰ 

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. ²¹ 

Wahyu 20:15

20:15 If ²²  anyone’s name ²³  was not found written in the book of life, that person ²⁴  was thrown into the lake of fire.

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ²⁵  in the first resurrection. The second death has no power over them, ²⁶  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Wahyu 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ²⁷  idol worshipers, ²⁸  and all those who lie, their place ²⁹  will be in the lake that burns with fire and sulfur. ³⁰  That ³¹  is the second death.”

Wahyu 1:4

1:4 From John, ³²  to the seven churches that are in the province of Asia: ³³  Grace and peace to you ³⁴  from “he who is,” ³⁵  and who was, and who is still to come, ³⁶  and from the seven spirits who are before his throne,

Wahyu 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ³⁷  write the following: ³⁸ 

“This is the solemn pronouncement of ³⁹  the one who has a firm grasp on ⁴⁰  the seven stars in his right hand ⁴¹  – the one who walks among the seven golden ⁴²  lampstands:

Wahyu 6:5

6:5 Then ⁴³  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ⁴⁴  I looked, ⁴⁵  and here came ⁴⁶  a black horse! The ⁴⁷  one who rode it ⁴⁸  had a balance scale ⁴⁹  in his hand.

Wahyu 10:2

10:2 He held ⁵⁰  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 11:12

11:12 Then ⁵¹  they ⁵²  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ⁵³  went up to heaven in a cloud while ⁵⁴  their enemies stared at them.

Wahyu 12:14

12:14 But ⁵⁵  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ⁵⁶  to the place God ⁵⁷  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ⁵⁸ 

Wahyu 12:16-17

12:16 but ⁵⁹  the earth came to her rescue; ⁶⁰  the ground opened up ⁶¹  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ⁶²  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁶³  those who keep ⁶⁴  God’s commandments and hold to ⁶⁵  the testimony about Jesus. ⁶⁶  (12:18) And the dragon ⁶⁷  stood ⁶⁸  on the sand ⁶⁹  of the seashore. ⁷⁰ 

Wahyu 14:14

14:14 Then ⁷¹  I looked, and a white cloud appeared, ⁷²  and seated on the cloud was one like a son of man! ⁷³  He had ⁷⁴  a golden crown on his head and a sharp sickle in his hand.

Wahyu 16:3

16:3 Next, ⁷⁵  the second angel ⁷⁶  poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

Wahyu 17:4

17:4 Now ⁷⁷  the woman was dressed in purple and scarlet clothing, ⁷⁸  and adorned with gold, ⁷⁹  precious stones, and pearls. She held ⁸⁰  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ⁸¹ 

Wahyu 18:7

18:7 As much as ⁸²  she exalted herself and lived in sensual luxury, ⁸³  to this extent give her torment and grief because she said to herself, ⁸⁴  ‘I rule as queen and am no widow; I will never experience grief!’

Wahyu 19:2

19:2 because his judgments are true and just. ⁸⁵ 

For he has judged ⁸⁶  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁸⁷  poured out by her own hands!” ⁸⁸ 

Wahyu 9:17

9:17 Now ⁸⁹  this is what the horses and their riders ⁹⁰  looked like in my ⁹¹  vision: The riders had breastplates that were fiery red, ⁹²  dark blue, ⁹³  and sulfurous ⁹⁴  yellow in color. ⁹⁵  The ⁹⁶  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ⁹⁷  came out of their mouths.

Wahyu 10:8

10:8 Then ⁹⁸  the voice I had heard from heaven began to speak ⁹⁹  to me ¹⁰⁰  again, ¹⁰¹  “Go and take the open ¹⁰²  scroll in the hand of the angel who is standing on the sea and on the land.”

Wahyu 11:13

11:13 Just then ¹⁰³  a major earthquake took place and a tenth of the city collapsed; seven thousand people ¹⁰⁴  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Wahyu 16:2

16:2 So ¹⁰⁵  the first angel ¹⁰⁶  went and poured out his bowl on the earth. Then ¹⁰⁷  ugly and painful sores ¹⁰⁸  appeared on the people ¹⁰⁹  who had the mark of the beast and who worshiped his image.

Wahyu 18:19

18:19 And they threw dust on their heads and were shouting with weeping and mourning, ¹¹⁰ 

“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!” ¹¹¹ 

Wahyu 18:23

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations ¹¹²  were deceived by your magic spells! ¹¹³ 

Wahyu 19:20

19:20 Now ¹¹⁴  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ¹¹⁵  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ¹¹⁶ 

[18:18]  ¹ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ² tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[1:9]  ³ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

[1:9]  ⁴ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

[1:9]  ⁵ tn The phrase “about Jesus” has been translated as an objective genitive.

[1:16]  ⁶ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ⁷ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[13:15]  ⁸ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁹ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹⁰ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ¹¹ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[19:21]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ¹³ 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).”

[1:10]  ¹⁴ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ¹⁵ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ¹⁶ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[2:16]  ¹⁷ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ¹⁸ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

[8:9]  ¹⁹ tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”

[8:9]  ²⁰ tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”

[9:11]  ²¹ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[20:15]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ²³ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ²⁴ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[20:6]  ²⁵ tn Grk “who has a share.”

[20:6]  ²⁶ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[21:8]  ²⁷ 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]  ²⁸ tn Grk “idolaters.”

[21:8]  ²⁹ tn Grk “their share.”

[21:8]  ³⁰ tn Traditionally, “brimstone.”

[21:8]  ³¹ 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.”

[1:4]  ³² tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ³³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ³⁴ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ³⁵ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ³⁶ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

[2:1]  ³⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ³⁸ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ³⁹ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.

[2:1]  ⁴⁰ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ⁴¹ sn On seven stars in his right hand see 1:16.

[2:1]  ⁴² tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[6:5]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ⁴⁵ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:5]  ⁴⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ⁴⁸ tn Grk “the one sitting on it.”

[6:5]  ⁴⁹ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[10:2]  ⁵⁰ 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.”

[11:12]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ⁵² tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ⁵³ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ⁵⁴ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[12:14]  ⁵⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ⁵⁶ tn Or “desert.”

[12:14]  ⁵⁷ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ⁵⁸ 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).

[12:16]  ⁵⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ⁶⁰ tn Grk “the earth helped the woman.”

[12:16]  ⁶¹ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ⁶² tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁶³ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁶⁴ tn Or “who obey.”

[12:17]  ⁶⁵ tn Grk “and having.”

[12:17]  ⁶⁶ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ⁶⁷ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁶⁸ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ⁶⁹ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁷⁰ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[14:14]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ⁷² tn Grk “and behold, a white cloud.”

[14:14]  ⁷³ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[14:14]  ⁷⁴ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[16:3]  ⁷⁵ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ⁷⁶ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[17:4]  ⁷⁷ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ⁷⁸ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ⁷⁹ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ⁸⁰ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ⁸¹ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[18:7]  ⁸² tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ⁸³ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  ⁸⁴ tn Grk “said in her heart,” an idiom for saying something to oneself.

[19:2]  ⁸⁵ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁸⁶ 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]  ⁸⁷ tn See the note on the word “servants” in 1:1.

[19:2]  ⁸⁸ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[9:17]  ⁸⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.

[9:17]  ⁹⁰ tn Grk “and those seated on them.”

[9:17]  ⁹¹ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ⁹² tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ⁹³ tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”

[9:17]  ⁹⁴ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ⁹⁵ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ⁹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ⁹⁷ tn Traditionally, “brimstone.”

[10:8]  ⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ⁹⁹ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ¹⁰⁰ 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.”

[10:8]  ¹⁰¹ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ¹⁰² tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[11:13]  ¹⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ¹⁰⁴ tn Grk “seven thousand names of men.”

[16:2]  ¹⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ¹⁰⁶ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ¹⁰⁸ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ¹⁰⁹ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[18:19]  ¹¹⁰ 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]  ¹¹¹ 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.”

[18:23]  ¹¹² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ¹¹³ 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.”

[19:20]  ¹¹⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ¹¹⁵ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ¹¹⁶ tn Traditionally, “brimstone.”