Wahyu 1:16

1:16 He held ¹  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ²  face shone like the sun shining at full strength.

Wahyu 8:5

8:5 Then ³  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, ⁴  flashes of lightning, and an earthquake.

Wahyu 8:8

8:8 Then ⁵  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ⁶  third of the sea became blood,

Wahyu 11:10

11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth.

Wahyu 12:17

12:17 So ⁷  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁸  those who keep ⁹  God’s commandments and hold to ¹⁰  the testimony about Jesus. ¹¹  (12:18) And the dragon ¹²  stood ¹³  on the sand ¹⁴  of the seashore. ¹⁵ 

Wahyu 13:5

13:5 The beast ¹⁶  was given a mouth speaking proud words ¹⁷  and blasphemies, and he was permitted ¹⁸  to exercise ruling authority ¹⁹  for forty-two months.

Wahyu 18:3

18:3 For all the nations ²⁰  have fallen ²¹  from

the wine of her immoral passion, ²² 

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.” ²³ 

Wahyu 19:21

19:21 The ²⁴  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ²⁵  themselves with their flesh.

[1:16]  ¹ 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]  ² tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[8:5]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ⁴ 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?…).”

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

[8:8]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:17]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁸ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁹ tn Or “who obey.”

[12:17]  ¹⁰ tn Grk “and having.”

[12:17]  ¹¹ 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]  ¹² tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹³ 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]  ¹⁴ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹⁵ 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.

[13:5]  ¹⁶ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ¹⁷ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ¹⁸ tn Grk “to it was granted.”

[13:5]  ¹⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[18:3]  ²⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ²¹ 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]  ²² tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ²³ 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.

[19:21]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ²⁵ 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).”