Wahyu 1:3

1:3 Blessed is the one who reads the words of this ¹  prophecy aloud, ²  and blessed are ³  those who hear and obey ⁴  the things written in it, because the time is near! ⁵ 

Wahyu 1:8

1:8 “I am the Alpha and the Omega,” ⁶  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ⁷ 

Wahyu 3:14

To the Church in Laodicea

3:14 “To ⁸  the angel of the church in Laodicea write the following: ⁹ 

“This is the solemn pronouncement of ¹⁰  the Amen, the faithful and true witness, the originator ¹¹  of God’s creation:

Wahyu 3:21

3:21 I will grant the one ¹²  who conquers ¹³  permission ¹⁴  to sit with me on my throne, just as I too conquered ¹⁵  and sat down with my Father on his throne.

Wahyu 4:5

4:5 From ¹⁶  the throne came out flashes of lightning and roaring ¹⁷  and crashes of thunder. Seven flaming torches, which are the seven spirits of God, ¹⁸  were burning in front of the throne

Wahyu 6:1

The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, ¹⁹  “Come!” ²⁰ 

Wahyu 6:13

6:13 and the stars in the sky ²¹  fell to the earth like a fig tree dropping ²²  its unripe figs ²³  when shaken by a fierce ²⁴  wind.

Wahyu 7:4

7:4 Now ²⁵  I heard the number of those who were marked with the seal, ²⁶  one hundred and forty-four thousand, sealed from all ²⁷  the tribes of the people of Israel: ²⁸ 

Wahyu 7:10

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ²⁹ 

to the one seated on the throne, and to the Lamb!”

Wahyu 8:11

8:11 (Now ³⁰  the name of the star is ³¹  Wormwood.) ³²  So ³³  a third of the waters became wormwood, ³⁴  and many people died from these waters because they were poisoned. ³⁵ 

Wahyu 9:6

9:6 In ³⁶  those days people ³⁷  will seek death, but ³⁸  will not be able to ³⁹  find it; they will long to die, but death will flee from them.

Wahyu 9:14-15

9:14 saying to the sixth angel, the one holding ⁴⁰  the trumpet, “Set free ⁴¹  the four angels who are bound at the great river Euphrates!” 9:15 Then ⁴²  the four angels who had been prepared for this ⁴³  hour, day, ⁴⁴  month, and year were set free to kill ⁴⁵  a third of humanity.

Wahyu 10:1

The Angel with the Little Scroll

10:1 Then ⁴⁶  I saw another powerful angel descending from heaven, wrapped ⁴⁷  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ⁴⁸ 

Wahyu 10:8

10:8 Then ⁴⁹  the voice I had heard from heaven began to speak ⁵⁰  to me ⁵¹  again, ⁵²  “Go and take the open ⁵³  scroll in the hand of the angel who is standing on the sea and on the land.”

Wahyu 11:3

11:3 And I will grant my two witnesses authority ⁵⁴  to prophesy for 1,260 days, dressed in sackcloth.

Wahyu 12:1

The Woman, the Child, and the Dragon

12:1 Then ⁵⁵  a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. ⁵⁶ 

Wahyu 12:7

War in Heaven

12:7 Then ⁵⁷  war broke out in heaven: Michael ⁵⁸  and his angels fought against the dragon, and the dragon and his angels fought back.

Wahyu 12:11

12:11 But ⁵⁹  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁶⁰  so much that they were afraid to die.

Wahyu 14:1-2

An Interlude: The Song of the 144,000

14:1 Then ⁶¹  I looked, and here was ⁶²  the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound ⁶³  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ⁶⁴  the sound I heard was like that made by harpists playing their harps,

Wahyu 14:9

14:9 A ⁶⁵  third angel ⁶⁶  followed the first two, ⁶⁷  declaring ⁶⁸  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Wahyu 15:1

The Final Plagues

15:1 Then ⁶⁹  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ⁷⁰  (they are final because in them God’s anger is completed).

Wahyu 16:3

16:3 Next, ⁷¹  the second angel ⁷²  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 16:6

16:6 because they poured out the blood of your saints and prophets,

so ⁷³  you have given them blood to drink. They got what they deserved!” ⁷⁴ 

Wahyu 16:12

16:12 Then ⁷⁵  the sixth angel ⁷⁶  poured out his bowl on the great river Euphrates and dried up its water ⁷⁷  to prepare the way ⁷⁸  for the kings from the east. ⁷⁹ 

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ⁸⁰  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁸¹ 

Wahyu 17:16

17:16 The ⁸²  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ⁸³  will consume her flesh and burn her up with fire. ⁸⁴ 

Wahyu 18:3

18:3 For all the nations ⁸⁵  have fallen ⁸⁶  from

the wine of her immoral passion, ⁸⁷ 

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.” ⁸⁸ 

Wahyu 18:9-10

18:9 Then ⁸⁹  the kings of the earth who committed immoral acts with her and lived in sensual luxury ⁹⁰  with her will weep and wail for her when they see the smoke from the fire that burns her up. ⁹¹  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 ⁹²  has come!”

Wahyu 18:17

18:17 because in a single hour such great wealth has been destroyed!” ⁹³ 

And every ship’s captain, ⁹⁴  and all who sail along the coast ⁹⁵  – seamen, and all who ⁹⁶  make their living from the sea, stood a long way off

Wahyu 19:21

19:21 The ⁹⁷  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁹⁸  themselves with their flesh.

Wahyu 21:14

21:14 The ⁹⁹  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

Wahyu 22:14

22:14 Blessed are those who wash their robes so they can have access ¹⁰⁰  to the tree of life and can enter into the city by the gates.

Wahyu 22:16

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ¹⁰¹ 

[1:3]  ¹ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ² tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

[1:3]  ³ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ⁴ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ⁵ sn The time refers to the time when the things prophesied would happen.

[1:8]  ⁶ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

[1:8]  ⁷ 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.”

[3:14]  ⁸ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ⁹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ¹⁰ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  ¹¹ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

[3:21]  ¹² tn Grk “The one who conquers, to him I will grant.”

[3:21]  ¹³ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ¹⁴ tn Grk “I will give [grant] to him.”

[3:21]  ¹⁵ tn Or “have been victorious”; traditionally, “have overcome.”

[4:5]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:5]  ¹⁷ 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?…).”

[4:5]  ¹⁸ sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.

[6:1]  ¹⁹ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ²⁰ tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

[6:13]  ²¹ tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

[6:13]  ²² tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ²³ tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

[6:13]  ²⁴ tn Grk “great wind.”

[7:4]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ²⁶ tn Grk “who were sealed.”

[7:4]  ²⁷ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ²⁸ tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

[7:10]  ²⁹ tn The dative here has been translated as a dative of possession.

[8:11]  ³⁰ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ³¹ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ³² sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

[8:11]  ³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ³⁴ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ³⁵ tn Grk “and many of the men died from these waters because they were bitter.”

[9:6]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ³⁷ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ³⁹ tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.

[9:14]  ⁴⁰ tn Grk “having.”

[9:14]  ⁴¹ tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”

[9:15]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:15]  ⁴³ tn The Greek article τήν (thn) has been translated with demonstrative force here.

[9:15]  ⁴⁴ tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:15]  ⁴⁵ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

[10:1]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ⁴⁷ tn Or “clothed.”

[10:1]  ⁴⁸ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[10:8]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ⁵⁰ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ⁵¹ 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]  ⁵² tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ⁵³ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[11:3]  ⁵⁴ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[12:1]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ⁵⁶ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:7]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ⁵⁸ sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

[12:11]  ⁵⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁶⁰ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[14:1]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ⁶² tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ⁶³ tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.

[14:2]  ⁶⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:9]  ⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ⁶⁶ tn Grk “And another angel, a third.”

[14:9]  ⁶⁷ tn Grk “followed them.”

[14:9]  ⁶⁸ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[15:1]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ⁷⁰ tn Grk “seven plagues – the last ones.”

[16:3]  ⁷¹ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ⁷² tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:6]  ⁷³ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ⁷⁴ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:12]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ⁷⁶ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ⁷⁷ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁷⁸ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁷⁹ 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.”

[16:14]  ⁸⁰ 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]  ⁸¹ 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.”

[17:16]  ⁸² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁸³ 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]  ⁸⁴ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[18:3]  ⁸⁵ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ⁸⁶ 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]  ⁸⁷ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ⁸⁸ 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.

[18:9]  ⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ⁹⁰ 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]  ⁹¹ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[18:10]  ⁹² 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.”

[18:17]  ⁹³ tn On ἠρημώθη (hrhmwqh) 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.”

[18:17]  ⁹⁴ tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

[18:17]  ⁹⁵ tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

[18:17]  ⁹⁶ tn Grk “and as many as.”

[19:21]  ⁹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁹⁸ 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).”

[21:14]  ⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:14]  ¹⁰⁰ tn Grk “so that there will be to them authority over the tree of life.”

[22:16]  ¹⁰¹ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”