Wahyu 2:5

2:5 Therefore, remember from what high state ¹  you have fallen and repent! Do ²  the deeds you did at the first; ³  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ⁴ 

Wahyu 2:23

2:23 Furthermore, I will strike her followers ⁵  with a deadly disease, ⁶  and then all the churches will know that I am the one who searches minds and hearts. I will repay ⁷  each one of you ⁸  what your deeds deserve. ⁹ 

Wahyu 12:5

12:5 So ¹⁰  the woman gave birth to a son, a male child, ¹¹  who is going to rule ¹²  over all the nations ¹³  with an iron rod. ¹⁴  Her ¹⁵  child was suddenly caught up to God and to his throne,

Wahyu 12:14

12:14 But ¹⁶  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ¹⁷  to the place God ¹⁸  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ¹⁹ 

Wahyu 12:16-17

12:16 but ²⁰  the earth came to her rescue; ²¹  the ground opened up ²²  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ²³  the dragon became enraged at the woman and went away to make war on the rest of her children, ²⁴  those who keep ²⁵  God’s commandments and hold to ²⁶  the testimony about Jesus. ²⁷  (12:18) And the dragon ²⁸  stood ²⁹  on the sand ³⁰  of the seashore. ³¹ 

Wahyu 14:8

14:8 A ³²  second ³³  angel ³⁴  followed the first, ³⁵  declaring: ³⁶  “Fallen, fallen is Babylon the great city! ³⁷  She made all the nations ³⁸  drink of the wine of her immoral passion.” ³⁹ 

Wahyu 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ⁴⁰  each, fell from heaven ⁴¹  on people, ⁴²  but they ⁴³  blasphemed God because of the plague of hail, since it ⁴⁴  was so horrendous. ⁴⁵ 

Wahyu 17:16

17:16 The ⁴⁶  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ⁴⁷  will consume her flesh and burn her up with fire. ⁴⁸ 

Wahyu 18:6-8

18:6 Repay her the same way she repaid others; ⁴⁹  pay her back double ⁵⁰  corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as ⁵¹  she exalted herself and lived in sensual luxury, ⁵²  to this extent give her torment and grief because she said to herself, ⁵³  ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues ⁵⁴  in a single day: disease, ⁵⁵  mourning, ⁵⁶  and famine, and she will be burned down ⁵⁷  with fire, because the Lord God who judges her is powerful!”

Wahyu 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ⁵⁸  has come!”

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.

Wahyu 22:2

22:2 flowing down the middle of the city’s ⁵⁹  main street. ⁶⁰  On each side ⁶¹  of the river is the tree of life producing twelve kinds ⁶²  of fruit, yielding its fruit every month of the year. ⁶³  Its leaves are for the healing of the nations.

[2:5]  ¹ 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]  ² 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]  ³ tn Or “you did formerly.”

[2:5]  ⁴ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[2:23]  ⁵ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ⁶ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ⁷ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁸ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁹ tn Grk “each one of you according to your works.”

[12:5]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ¹¹ tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ¹² tn Grk “shepherd.”

[12:5]  ¹³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ¹⁴ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).

[12:5]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:14]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ¹⁷ tn Or “desert.”

[12:14]  ¹⁸ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ¹⁹ 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]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ²¹ tn Grk “the earth helped the woman.”

[12:16]  ²² tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ²³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ²⁴ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ²⁵ tn Or “who obey.”

[12:17]  ²⁶ tn Grk “and having.”

[12:17]  ²⁷ 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]  ²⁸ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ²⁹ 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]  ³⁰ tn Or “sandy beach” (L&N 1.64).

[12:17]  ³¹ 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.

[14:8]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ³³ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ³⁴ tn Grk “And another angel, a second.”

[14:8]  ³⁵ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ³⁶ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ³⁷ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ³⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ³⁹ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[16:21]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁴⁴ tn Grk “the plague of it.”

[16:21]  ⁴⁵ tn Grk “since the plague of it was exceedingly great.”

[17:16]  ⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁴⁷ tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁴⁸ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[18:6]  ⁴⁹ 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]  ⁵⁰ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:7]  ⁵¹ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ⁵² 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]  ⁵³ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:8]  ⁵⁴ tn Grk “For this reason, her plagues will come.”

[18:8]  ⁵⁵ tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[18:8]  ⁵⁶ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ⁵⁷ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[18:10]  ⁵⁸ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[22:2]  ⁵⁹ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ⁶⁰ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ⁶¹ tn Grk “From here and from there.”

[22:2]  ⁶² tn Or “twelve crops” (one for each month of the year).

[22:2]  ⁶³ tn The words “of the year” are implied.