Wahyu 13:14

13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ¹  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ²  everyone whose name has not been written since the foundation of the world ³  in the book of life belonging to the Lamb who was killed. ⁴ 

Wahyu 11:13

11:13 Just then ⁵  a major earthquake took place and a tenth of the city collapsed; seven thousand people ⁶  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Wahyu 17:8

17:8 The beast you saw was, and is not, but is about to come up from the abyss ⁷  and then go to destruction. The ⁸  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 ⁹  the beast was, and is not, but is to come.

Wahyu 1:18

1:18 and the one who lives! I ¹⁰  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ¹¹ 

Wahyu 20:5

20:5 (The rest of the dead did not come to life until the thousand years were finished.) ¹²  This is the first resurrection.

Wahyu 4:9

4:9 And whenever the living creatures give glory, honor, ¹³  and thanks to the one who sits on the throne, who lives forever and ever,

Wahyu 15:7

15:7 Then ¹⁴  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ¹⁵  of God who lives forever and ever,

Wahyu 5:14

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ¹⁶  and worshiped.

Wahyu 2:8

To the Church in Smyrna

2:8 “To ¹⁷  the angel of the church in Smyrna write the following: ¹⁸ 

“This is the solemn pronouncement of ¹⁹  the one who is the first and the last, the one who was dead, but ²⁰  came to life:

Wahyu 16:3

16:3 Next, ²¹  the second angel ²²  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 10:6

10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! ²³ 

Wahyu 8:9

8:9 and a third of the creatures ²⁴  living in the sea died, and a third of the ships were completely destroyed. ²⁵ 

Wahyu 7:2

7:2 Then ²⁶  I saw another angel ascending from the east, ²⁷  who had ²⁸  the seal ²⁹  of the living God. He ³⁰  shouted out with a loud voice to the four angels who had been given permission ³¹  to damage the earth and the sea: ³² 

Wahyu 4:10

4:10 the twenty-four elders throw themselves to the ground ³³  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ³⁴  before his ³⁵  throne, saying:

Wahyu 3:1

To the Church in Sardis

3:1 “To ³⁶  the angel of the church in Sardis write the following: ³⁷ 

“This is the solemn pronouncement of ³⁸  the one who holds ³⁹  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ⁴⁰  that you are alive, but ⁴¹  in reality ⁴²  you are dead.

Wahyu 20:15

20:15 If ⁴³  anyone’s name ⁴⁴  was not found written in the book of life, that person ⁴⁵  was thrown into the lake of fire.

Wahyu 7:17

7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ⁴⁶ 

Wahyu 11:11

11:11 But ⁴⁷  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ⁴⁸  those who were watching them.

Wahyu 19:20

19:20 Now ⁴⁹  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁵⁰  – 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. ⁵¹ 

Wahyu 22:1

22:1 Then ⁵²  the angel ⁵³  showed me the river of the water of life – water as clear as crystal – pouring out ⁵⁴  from the throne of God and of the Lamb,

Wahyu 22:14

22:14 Blessed are those who wash their robes so they can have access ⁵⁵  to the tree of life and can enter into the city by the gates.

Wahyu 22:2

22:2 flowing down the middle of the city’s ⁵⁶  main street. ⁵⁷  On each side ⁵⁸  of the river is the tree of life producing twelve kinds ⁵⁹  of fruit, yielding its fruit every month of the year. ⁶⁰  Its leaves are for the healing of the nations.

Wahyu 21:6

21:6 He also said to me, “It is done! ⁶¹  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ⁶²  free of charge ⁶³  from the spring of the water of life.

Wahyu 18:9

18:9 Then ⁶⁴  the kings of the earth who committed immoral acts with her and lived in sensual luxury ⁶⁵  with her will weep and wail for her when they see the smoke from the fire that burns her up. ⁶⁶ 

Wahyu 20:4

20:4 Then ⁶⁷  I saw thrones and seated on them were those who had been given authority to judge. ⁶⁸  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ⁶⁹  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁷⁰  came to life ⁷¹  and reigned with Christ for a thousand years.

Wahyu 18:7

18:7 As much as ⁷²  she exalted herself and lived in sensual luxury, ⁷³  to this extent give her torment and grief because she said to herself, ⁷⁴  ‘I rule as queen and am no widow; I will never experience grief!’

Wahyu 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁷⁵  I will permit ⁷⁶  him to eat from the tree of life that is ⁷⁷  in the paradise of God.’ ⁷⁸ 

Wahyu 22:19

22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ⁷⁹  and in the holy city that are described in this book.

Wahyu 3:5

3:5 The one who conquers ⁸⁰  will be dressed like them ⁸¹  in white clothing, ⁸²  and I will never ⁸³  erase ⁸⁴  his name from the book of life, but ⁸⁵  will declare ⁸⁶  his name before my Father and before his angels.

Wahyu 21:27

21:27 but ⁸⁷  nothing ritually unclean ⁸⁸  will ever enter into it, nor anyone who does what is detestable ⁸⁹  or practices falsehood, ⁹⁰  but only those whose names ⁹¹  are written in the Lamb’s book of life.

Wahyu 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁹²  into prison so you may be tested, ⁹³  and you will experience suffering ⁹⁴  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁹⁵ 

Wahyu 13:15

13:15 The second beast ⁹⁶  was empowered ⁹⁷  to give life ⁹⁸  to the image of the first beast ⁹⁹  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 12:11

12:11 But ¹⁰⁰  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ¹⁰¹  so much that they were afraid to die.

Wahyu 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ¹⁰²  books were opened, and another book was opened – the book of life. ¹⁰³  So ¹⁰⁴  the dead were judged by what was written in the books, according to their deeds. ¹⁰⁵ 

Wahyu 3:2

3:2 Wake up then, and strengthen what remains that was about ¹⁰⁶  to die, because I have not found your deeds complete ¹⁰⁷  in the sight ¹⁰⁸  of my God.

Wahyu 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ¹⁰⁹  of God is among human beings. ¹¹⁰  He ¹¹¹  will live among them, and they will be his people, and God himself will be with them. ¹¹² 

Wahyu 9:20

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ¹¹³  of gold, silver, ¹¹⁴  bronze, stone, and wood – idols that cannot see or hear or walk about.

Wahyu 3:10

3:10 Because you have kept ¹¹⁵  my admonition ¹¹⁶  to endure steadfastly, ¹¹⁷  I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

Wahyu 18:2

18:2 He ¹¹⁸  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ¹¹⁹  has become a lair for demons,

a haunt ¹²⁰  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ¹²¹ 

Wahyu 4:7

4:7 The ¹²²  first living creature was like a lion, the ¹²³  second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying.

Wahyu 6:3

6:3 Then ¹²⁴  when the Lamb ¹²⁵  opened the second seal, I heard the second living creature saying, “Come!”

Wahyu 6:7

6:7 Then ¹²⁶  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!”

Wahyu 18:14

18:14 (The ripe fruit ¹²⁷  you greatly desired ¹²⁸ 

has gone from you,

and all your luxury ¹²⁹  and splendor ¹³⁰ 

have gone from you –

they will never ever be found again!) ¹³¹ 

Wahyu 4:6

4:6 and in front of the throne was something like a sea of glass, like crystal. ¹³² 

In ¹³³  the middle of the throne ¹³⁴  and around the throne were four living creatures ¹³⁵  full of eyes in front and in back.

Wahyu 5:11

5:11 Then ¹³⁶  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ¹³⁷  number was ten thousand times ten thousand ¹³⁸  – thousands times thousands –

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, ¹³⁹  “Come!” ¹⁴⁰ 

Wahyu 6:5

6:5 Then ¹⁴¹  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ¹⁴²  I looked, ¹⁴³  and here came ¹⁴⁴  a black horse! The ¹⁴⁵  one who rode it ¹⁴⁶  had a balance scale ¹⁴⁷  in his hand.

Wahyu 7:11

7:11 And all the angels stood ¹⁴⁸  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ¹⁴⁹  before the throne and worshiped God,

Wahyu 19:4

19:4 The twenty-four elders and the four living creatures threw themselves to the ground ¹⁵⁰  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

Wahyu 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ¹⁵¹  before the Lamb. Each ¹⁵²  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ¹⁵³ 

Wahyu 6:6

6:6 Then ¹⁵⁴  I heard something like a voice from among the four living creatures saying, “A quart ¹⁵⁵  of wheat will cost a day’s pay ¹⁵⁶  and three quarts of barley will cost a day’s pay. But ¹⁵⁷  do not damage the olive oil and the wine!”

Wahyu 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ¹⁵⁸  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

Wahyu 17:11

17:11 The ¹⁵⁹  beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction.

Wahyu 19:10

19:10 So ¹⁶⁰  I threw myself down ¹⁶¹  at his feet to worship him, but ¹⁶²  he said, “Do not do this! ¹⁶³  I am only ¹⁶⁴  a fellow servant ¹⁶⁵  with you and your brothers ¹⁶⁶  who hold to the testimony about ¹⁶⁷  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 4:8

4:8 Each one of the four living creatures had six wings ¹⁶⁸  and was full of eyes all around and inside. ¹⁶⁹  They never rest day or night, saying: ¹⁷⁰ 

“Holy Holy Holy is the Lord God, the All-Powerful, ¹⁷¹ 

Who was and who is, and who is still to come!”

Wahyu 5:6

5:6 Then ¹⁷²  I saw standing in the middle of the throne ¹⁷³  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ¹⁷⁴  He had ¹⁷⁵  seven horns and seven eyes, which ¹⁷⁶  are the seven ¹⁷⁷  spirits of God ¹⁷⁸  sent out into all the earth.

Wahyu 13:3

13:3 One of the beast’s ¹⁷⁹  heads appeared to have been killed, ¹⁸⁰  but the lethal wound had been healed. ¹⁸¹  And the whole world followed ¹⁸²  the beast in amazement;

Wahyu 16:12

16:12 Then ¹⁸³  the sixth angel ¹⁸⁴  poured out his bowl on the great river Euphrates and dried up its water ¹⁸⁵  to prepare the way ¹⁸⁶  for the kings from the east. ¹⁸⁷ 

Wahyu 1:17

1:17 When ¹⁸⁸  I saw him I fell down at his feet as though I were dead, but ¹⁸⁹  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Wahyu 22:11

22:11 The evildoer must continue to do evil, ¹⁹⁰  and the one who is morally filthy ¹⁹¹  must continue to be filthy. The ¹⁹²  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

Wahyu 4:11

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ¹⁹³ 

Wahyu 18:3

18:3 For all the nations ¹⁹⁴  have fallen ¹⁹⁵  from

the wine of her immoral passion, ¹⁹⁶ 

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.” ¹⁹⁷ 

Wahyu 1:1

The Prologue

1:1 The revelation of Jesus Christ, ¹⁹⁸  which God gave him to show his servants ¹⁹⁹  what must happen very soon. ²⁰⁰  He made it clear ²⁰¹  by sending his angel to his servant ²⁰²  John,

Wahyu 1:5

1:5 and from Jesus Christ – the faithful ²⁰³  witness, ²⁰⁴  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ²⁰⁵  from our sins at the cost of ²⁰⁶  his own blood

Wahyu 5:13

5:13 Then ²⁰⁷  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ²⁰⁸ 

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

be praise, honor, glory, and ruling power ²⁰⁹  forever and ever!”

[13:14]  ¹ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:14]  sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).

[13:8]  ² tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ³ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁴ tn Or “slaughtered”; traditionally, “slain.”

[11:13]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ⁶ tn Grk “seven thousand names of men.”

[17:8]  ⁷ 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]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ⁹ 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).

[1:18]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹¹ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[20:5]  ¹² sn This statement appears to be a parenthetical comment by the author.

[4:9]  ¹³ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:7]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ¹⁵ tn Or “anger.”

[5:14]  ¹⁶ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[2:8]  ¹⁷ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:8]  ¹⁸ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:8]  ¹⁹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:8]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[16:3]  ²¹ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ²² tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[10:6]  ²³ tn On this phrase see BDAG 1092 s.v. χρόνος.

[8:9]  ²⁴ 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]  ²⁵ 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.”

[7:2]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Or “signet” (L&N 6.54).

[7:2]  ³⁰ 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]  ³¹ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ³² tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[4:10]  ³³ tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[4:10]  ³⁴ sn See the note on the word crown in Rev 3:11.

[4:10]  ³⁵ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[3:1]  ³⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ³⁷ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1]  ³⁸ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

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

[3:1]  ³⁹ tn Grk “who has” (cf. 1:16).

[3:1]  ⁴⁰ tn Grk “a name.”

[3:1]  ⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ⁴² tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[20:15]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁴⁴ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁴⁵ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[7:17]  ⁴⁶ sn An allusion to Isa 25:8.

[11:11]  ⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ⁴⁸ tn Grk “fell upon.”

[19:20]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Traditionally, “brimstone.”

[22:1]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ⁵³ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ⁵⁴ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:14]  ⁵⁵ tn Grk “so that there will be to them authority over the tree of life.”

[22:2]  ⁵⁶ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ⁵⁷ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ⁵⁸ tn Grk “From here and from there.”

[22:2]  ⁵⁹ tn Or “twelve crops” (one for each month of the year).

[22:2]  ⁶⁰ tn The words “of the year” are implied.

[21:6]  ⁶¹ tn Or “It has happened.”

[21:6]  ⁶² tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ⁶³ tn Or “as a free gift” (see L&N 57.85).

[18:9]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ⁶⁵ 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]  ⁶⁶ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[20:4]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁶⁸ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ⁶⁹ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁷⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁷¹ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[18:7]  ⁷² tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ⁷³ 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]  ⁷⁴ tn Grk “said in her heart,” an idiom for saying something to oneself.

[2:7]  ⁷⁵ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ⁷⁶ tn Or “grant.”

[2:7]  ⁷⁷ tn Or “stands.”

[2:7]  ⁷⁸ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[22:19]  ⁷⁹ tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)

[3:5]  ⁸⁰ tn Or “who overcomes.”

[3:5]  ⁸¹ tn Grk “thus.”

[3:5]  ⁸² tn Or “white robes.”

[3:5]  ⁸³ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁸⁴ tn Or “will never wipe out.”

[3:5]  ⁸⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ⁸⁶ tn Grk “will confess.”

[21:27]  ⁸⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ⁸⁸ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ⁸⁹ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ⁹⁰ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ⁹¹ tn Grk “those who are written”; the word “names” is implied.

[2:10]  ⁹² tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁹³ tn Or “tempted.”

[2:10]  ⁹⁴ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁹⁵ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[13:15]  ⁹⁶ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁹⁷ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ⁹⁸ 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]  ⁹⁹ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[12:11]  ¹⁰⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ¹⁰¹ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[20:12]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ¹⁰³ tn Grk “another book was opened, which is of life.”

[20:12]  ¹⁰⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ¹⁰⁵ tn Grk “from the things written in the books according to their works.”

[3:2]  ¹⁰⁶ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ¹⁰⁷ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ¹⁰⁸ tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”

[21:3]  ¹⁰⁹ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² 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.

[9:20]  ¹¹³ tn The word “made” is not in the Greek text but is implied.

[9:20]  ¹¹⁴ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[3:10]  ¹¹⁵ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

[3:10]  ¹¹⁶ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

[3:10]  ¹¹⁷ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

[18:2]  ¹¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ 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.

[4:7]  ¹²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:7]  ¹²³ tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:3]  ¹²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ¹²⁵ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

[6:7]  ¹²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:14]  ¹²⁷ tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”

[18:14]  ¹²⁸ tn Grk “you desired in your soul.”

[18:14]  ¹²⁹ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ¹³⁰ tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”

[18:14]  ¹³¹ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:14]  sn This verse forms a parenthetical aside in the narrative.

[4:6]  ¹³² tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.

[4:6]  ¹³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:6]  ¹³⁴ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[4:6]  ¹³⁵ tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”

[5:11]  ¹³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ¹³⁷ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ¹³⁸ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[6:1]  ¹³⁹ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ¹⁴⁰ 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.

[6:5]  ¹⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ¹⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ¹⁴³ 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]  ¹⁴⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ¹⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ¹⁴⁶ tn Grk “the one sitting on it.”

[6:5]  ¹⁴⁷ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[7:11]  ¹⁴⁸ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ¹⁴⁹ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:4]  ¹⁵⁰ tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ¹⁵¹ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ¹⁵² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ¹⁵³ sn This interpretive comment by the author forms a parenthesis in the narrative.

[6:6]  ¹⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ¹⁵⁵ 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]  ¹⁵⁶ 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]  ¹⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[14:3]  ¹⁵⁸ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

[17:11]  ¹⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:10]  ¹⁶⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ¹⁶¹ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ¹⁶² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ¹⁶³ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ¹⁶⁴ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ¹⁶⁵ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ¹⁶⁶ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ¹⁶⁷ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[4:8]  ¹⁶⁸ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ¹⁶⁹ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ¹⁷⁰ tn Or “They never stop saying day and night.”

[4:8]  ¹⁷¹ 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.”

[4:8]  sn A quotation from (or an allusion to) Isa 6:3.

[5:6]  ¹⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ¹⁷³ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ¹⁷⁴ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ¹⁷⁵ tn Grk “killed, 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.”

[5:6]  ¹⁷⁶ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ¹⁷⁷ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ¹⁷⁸ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[13:3]  ¹⁷⁹ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ¹⁸⁰ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ¹⁸¹ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ¹⁸² tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[16:12]  ¹⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ¹⁸⁴ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ¹⁸⁵ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ¹⁸⁶ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ¹⁸⁷ 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.”

[1:17]  ¹⁸⁸ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ¹⁸⁹ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[22:11]  ¹⁹⁰ tn Grk “must do evil still.”

[22:11]  ¹⁹¹ tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ¹⁹² tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.

[4:11]  ¹⁹³ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[18:3]  ¹⁹⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ¹⁹⁵ 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]  ¹⁹⁶ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ¹⁹⁷ 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.

[1:1]  ¹⁹⁸ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ¹⁹⁹ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁰⁰ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ²⁰¹ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ²⁰² tn See the note on the word “servants” earlier in this verse.

[1:5]  ²⁰³ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ²⁰⁴ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ²⁰⁵ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  tn Or “and released us” (L&N 37.127).

[1:5]  ²⁰⁶ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

[5:13]  ²⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ²⁰⁸ tn Grk “saying.”

[5:13]  ²⁰⁹ tn Or “dominion.”