Wahyu 20:5

20:5 (The rest of the dead did not come to life until the thousand years were finished.) ¹  This is the first resurrection.

Wahyu 14:17

14:17 Then ²  another angel came out of the temple in heaven, and he too had a sharp sickle.

Wahyu 2:24

2:24 But to the rest of you in Thyatira, all who do not hold to this teaching ³  (who have not learned the so-called “deep secrets ⁴  of Satan”), to you I say: I do not put any additional burden on you.

Wahyu 6:4

6:4 And another horse, fiery red, ⁵  came out, and the one who rode it ⁶  was granted permission ⁷  to take peace from the earth, so that people would butcher ⁸  one another, and he was given a huge sword.

Wahyu 13:11

13:11 Then ⁹  I saw another beast ¹⁰  coming up from the earth. He ¹¹  had two horns like a lamb, ¹²  but ¹³  was speaking like a dragon.

Wahyu 18:4

18:4 Then ¹⁴  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

Wahyu 18:1

Babylon is Destroyed

18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. ¹⁵ 

Wahyu 7:2

7:2 Then ¹⁶  I saw another angel ascending from the east, ¹⁷  who had ¹⁸  the seal ¹⁹  of the living God. He ²⁰  shouted out with a loud voice to the four angels who had been given permission ²¹  to damage the earth and the sea: ²² 

Wahyu 12:3

12:3 Then ²³  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ²⁴ 

Wahyu 15:1

The Final Plagues

15:1 Then ²⁵  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ²⁶  (they are final because in them God’s anger is completed).

Wahyu 10:1

The Angel with the Little Scroll

10:1 Then ²⁷  I saw another powerful angel descending from heaven, wrapped ²⁸  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ²⁹ 

Wahyu 8:3

8:3 Another ³⁰  angel holding ³¹  a golden censer ³²  came and was stationed ³³  at the altar. A ³⁴  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Wahyu 14:6

Three Angels and Three Messages

14:6 Then ³⁵  I saw another ³⁶  angel flying directly overhead, ³⁷  and he had ³⁸  an eternal gospel to proclaim ³⁹  to those who live ⁴⁰  on the earth – to every nation, tribe, ⁴¹  language, and people.

Wahyu 9:4-5

9:4 They ⁴²  were told ⁴³  not to damage the grass of the earth, or any green plant or tree, but only those people ⁴⁴  who did not have the seal of God on their ⁴⁵  forehead. 9:5 The locusts ⁴⁶  were not given permission ⁴⁷  to kill ⁴⁸  them, but only to torture ⁴⁹  them ⁵⁰  for five months, and their torture was like that ⁵¹  of a scorpion when it stings a person. ⁵² 

Wahyu 2:25

2:25 However, hold on to what you have until I come.

Wahyu 14:15

14:15 Then ⁵³  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ⁵⁴  your sickle and start to reap, ⁵⁵  because the time to reap has come, since the earth’s harvest is ripe!”

Wahyu 8:13

8:13 Then ⁵⁶  I looked, and I heard an ⁵⁷  eagle ⁵⁸  flying directly overhead, ⁵⁹  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ⁶⁰ 

Wahyu 19:21

19:21 The ⁶¹  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁶²  themselves with their flesh.

Wahyu 14:18

14:18 Another ⁶³  angel, who was in charge of ⁶⁴  the fire, came from the altar and called in a loud voice to the angel ⁶⁵  who had the sharp sickle, “Use ⁶⁶  your sharp sickle and gather ⁶⁷  the clusters of grapes ⁶⁸  off the vine of the earth, ⁶⁹  because its grapes ⁷⁰  are now ripe.” ⁷¹ 

Wahyu 14:8

14:8 A ⁷²  second ⁷³  angel ⁷⁴  followed the first, ⁷⁵  declaring: ⁷⁶  “Fallen, fallen is Babylon the great city! ⁷⁷  She made all the nations ⁷⁸  drink of the wine of her immoral passion.” ⁷⁹ 

Wahyu 20:12

20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁸⁰  books were opened, and another book was opened – the book of life. ⁸¹  So ⁸²  the dead were judged by what was written in the books, according to their deeds. ⁸³ 

Wahyu 2:9

2:9 ‘I know the distress you are suffering ⁸⁴  and your poverty (but you are rich). I also know ⁸⁵  the slander against you ⁸⁶  by those who call themselves Jews and really are not, but are a synagogue ⁸⁷  of Satan.

Wahyu 13:17

13:17 Thus no one was allowed to buy ⁸⁸  or sell things ⁸⁹  unless he bore ⁹⁰  the mark of the beast – that is, his name or his number. ⁹¹ 

Wahyu 17:10

17:10 five have fallen; one is, ⁹²  and the other has not yet come, but whenever he does come, he must remain for only a brief time.

Wahyu 3:5

3:5 The one who conquers ⁹³  will be dressed like them ⁹⁴  in white clothing, ⁹⁵  and I will never ⁹⁶  erase ⁹⁷  his name from the book of life, but ⁹⁸  will declare ⁹⁹  his name before my Father and before his angels.

Wahyu 3:9

3:9 Listen! ¹⁰⁰  I am going to make those people from the synagogue ¹⁰¹  of Satan – who say they are Jews yet ¹⁰²  are not, but are lying – Look, I will make ¹⁰³  them come and bow down ¹⁰⁴  at your feet and acknowledge ¹⁰⁵  that I have loved you.

Wahyu 12:17

12:17 So ¹⁰⁶  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹⁰⁷  those who keep ¹⁰⁸  God’s commandments and hold to ¹⁰⁹  the testimony about Jesus. ¹¹⁰  (12:18) And the dragon ¹¹¹  stood ¹¹²  on the sand ¹¹³  of the seashore. ¹¹⁴ 

Wahyu 14:9

14:9 A ¹¹⁵  third angel ¹¹⁶  followed the first two, ¹¹⁷  declaring ¹¹⁸  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Wahyu 18:6

18:6 Repay her the same way she repaid others; ¹¹⁹  pay her back double ¹²⁰  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

Wahyu 19:12

19:12 His eyes are like a fiery ¹²¹  flame and there are many diadem crowns ¹²²  on his head. He has ¹²³  a name written ¹²⁴  that no one knows except himself.

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 ¹²⁵  of gold, silver, ¹²⁶  bronze, stone, and wood – idols that cannot see or hear or walk about.

Wahyu 21:27

21:27 but ¹²⁷  nothing ritually unclean ¹²⁸  will ever enter into it, nor anyone who does what is detestable ¹²⁹  or practices falsehood, ¹³⁰  but only those whose names ¹³¹  are written in the Lamb’s book of life.

Wahyu 2:22

2:22 Look! I am throwing her onto a bed of violent illness, ¹³²  and those who commit adultery with her into terrible suffering, ¹³³  unless they repent of her deeds.

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ¹³⁴  I will give him some of the hidden manna, and I will give him a white ¹³⁵  stone, ¹³⁶  and on that stone will be written a new name that no one can understand ¹³⁷  except the one who receives it.’

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 20:6

20:6 Blessed and holy is the one who takes part ¹³⁸  in the first resurrection. The second death has no power over them, ¹³⁹  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Wahyu 16:7

16:7 Then ¹⁴⁰  I heard the altar reply, ¹⁴¹  “Yes, Lord God, the All-Powerful, ¹⁴²  your judgments are true and just!”

Wahyu 2:2

2:2 ‘I know your works as well as your ¹⁴³  labor and steadfast endurance, and that you cannot tolerate ¹⁴⁴  evil. You have even put to the test ¹⁴⁵  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Wahyu 10:7

10:7 But in the days ¹⁴⁶  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ¹⁴⁷  just as he has ¹⁴⁸  proclaimed to his servants ¹⁴⁹  the prophets.”

Wahyu 11:13

11:13 Just then ¹⁵⁰  a major earthquake took place and a tenth of the city collapsed; seven thousand people ¹⁵¹  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

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 ¹⁵²  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

Wahyu 11:2

11:2 But ¹⁵³  do not measure the outer courtyard ¹⁵⁴  of the temple; leave it out, ¹⁵⁵  because it has been given to the Gentiles, ¹⁵⁶  and they will trample on the holy city ¹⁵⁷  for forty-two months.

Wahyu 2:15

2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. ¹⁵⁸ 

Wahyu 4:4

4:4 In ¹⁵⁹  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ¹⁶⁰  dressed in white clothing and had golden crowns ¹⁶¹  on their heads.

Wahyu 6:15

6:15 Then ¹⁶²  the kings of the earth, the ¹⁶³  very important people, the generals, ¹⁶⁴  the rich, the powerful, and everyone, slave ¹⁶⁵  and free, hid themselves in the caves and among the rocks of the mountains.

Wahyu 18:18

18:18 and began to shout ¹⁶⁶  when they saw the smoke from the fire that burned her up, ¹⁶⁷  “Who is like the great city?”

Wahyu 8:5

8:5 Then ¹⁶⁸  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, ¹⁶⁹  flashes of lightning, and an earthquake.

Wahyu 9:19

9:19 For the power ¹⁷⁰  of the horses resides ¹⁷¹  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Wahyu 12:11

12:11 But ¹⁷²  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ¹⁷³  so much that they were afraid to die.

Wahyu 13:7

13:7 The beast ¹⁷⁴  was permitted to go to war against the saints and conquer them. ¹⁷⁵  He was given ruling authority ¹⁷⁶  over every tribe, people, ¹⁷⁷  language, and nation,

Wahyu 16:15

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ¹⁷⁸  his clothes so that he will not have to walk around naked and his shameful condition ¹⁷⁹  be seen.) ¹⁸⁰ 

Wahyu 17:12

17:12 The ¹⁸¹  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ¹⁸²  as kings with the beast for one hour.

Wahyu 6:6

6:6 Then ¹⁸³  I heard something like a voice from among the four living creatures saying, “A quart ¹⁸⁴  of wheat will cost a day’s pay ¹⁸⁵  and three quarts of barley will cost a day’s pay. But ¹⁸⁶  do not damage the olive oil and the wine!”

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ¹⁸⁷  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Wahyu 16:19

16:19 The ¹⁸⁸  great city was split into three parts and the cities of the nations ¹⁸⁹  collapsed. ¹⁹⁰  So ¹⁹¹  Babylon the great was remembered before God, and was given the cup ¹⁹²  filled with the wine made of God’s furious wrath. ¹⁹³ 

Wahyu 18:22

18:22 And the sound of the harpists, musicians,

flute players, and trumpeters

will never be heard in you ¹⁹⁴  again.

No ¹⁹⁵  craftsman ¹⁹⁶  who practices any trade

will ever be found in you again;

the noise of a mill ¹⁹⁷  will never be heard in you again.

Wahyu 6:8

6:8 So ¹⁹⁸  I looked ¹⁹⁹  and here came ²⁰⁰  a pale green ²⁰¹  horse! The ²⁰²  name of the one who rode it ²⁰³  was Death, and Hades followed right behind. ²⁰⁴  They ²⁰⁵  were given authority over a fourth of the earth, to kill its population with the sword, ²⁰⁶  famine, and disease, ²⁰⁷  and by the wild animals of the earth.

[20:5]  ¹ sn This statement appears to be a parenthetical comment by the author.

[14:17]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[2:24]  ³ sn That is, the teaching of Jezebel (v. 20).

[2:24]  ⁴ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

[6:4]  ⁵ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[6:4]  ⁶ tn Grk “the one sitting on it.”

[6:4]  ⁷ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

[6:4]  ⁸ tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”

[13:11]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ¹⁰ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ¹¹ tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.

[13:11]  ¹² tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.

[13:11]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[18:4]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:1]  ¹⁵ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[7:2]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “signet” (L&N 6.54).

[7:2]  ²⁰ 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]  ²¹ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ²² tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[12:3]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ²⁴ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:3]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[15:1]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ²⁶ tn Grk “seven plagues – the last ones.”

[10:1]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ²⁸ tn Or “clothed.”

[10:1]  ²⁹ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[8:3]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ³¹ tn Grk “having.”

[8:3]  ³² sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ³³ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ³⁴ 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.

[14:6]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ³⁶ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ³⁷ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ³⁸ tn Grk “having.”

[14:6]  ³⁹ tn Or “an eternal gospel to announce as good news.”

[14:6]  ⁴⁰ tn Grk “to those seated on the earth.”

[14:6]  ⁴¹ tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:4]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ⁴³ tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

[9:4]  ⁴⁴ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ⁴⁵ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:5]  ⁴⁶ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ⁴⁷ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ⁴⁸ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

[9:5]  ⁴⁹ tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

[9:5]  ⁵⁰ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ⁵¹ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ⁵² tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[14:15]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ⁵⁴ tn Grk “Send out.”

[14:15]  ⁵⁵ tn The aorist θέρισον (qerison) has been translated ingressively.

[8:13]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ⁵⁷ tn Grk “one eagle.”

[8:13]  ⁵⁸ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ⁵⁹ tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ⁶⁰ tn Grk “about to sound their trumpets,” but this is redundant in English.

[19:21]  ⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁶² 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).”

[14:18]  ⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ⁶⁴ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ⁶⁵ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ⁶⁶ tn Grk “Send.”

[14:18]  ⁶⁷ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ⁶⁸ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ⁶⁹ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁷⁰ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ⁷¹ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:8]  ⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ⁷³ 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]  ⁷⁴ tn Grk “And another angel, a second.”

[14:8]  ⁷⁵ 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]  ⁷⁶ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ⁷⁷ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ⁷⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ⁷⁹ 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).

[20:12]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁸¹ tn Grk “another book was opened, which is of life.”

[20:12]  ⁸² tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁸³ tn Grk “from the things written in the books according to their works.”

[2:9]  ⁸⁴ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ⁸⁵ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ⁸⁶ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁸⁷ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[13:17]  ⁸⁸ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ⁸⁹ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ⁹⁰ tn Grk “except the one who had.”

[13:17]  ⁹¹ tn Grk “his name or the number of his name.”

[17:10]  ⁹² tn That is, one currently reigns.

[3:5]  ⁹³ tn Or “who overcomes.”

[3:5]  ⁹⁴ tn Grk “thus.”

[3:5]  ⁹⁵ tn Or “white robes.”

[3:5]  ⁹⁶ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁹⁷ tn Or “will never wipe out.”

[3:5]  ⁹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ⁹⁹ tn Grk “will confess.”

[3:9]  ¹⁰⁰ tn Grk “behold” (L&N 91.13).

[3:9]  ¹⁰¹ sn See the note on synagogue in 2:9.

[3:9]  ¹⁰² tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ¹⁰³ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ¹⁰⁴ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ¹⁰⁵ tn Or “and know,” “and recognize.”

[12:17]  ¹⁰⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹⁰⁷ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹⁰⁸ tn Or “who obey.”

[12:17]  ¹⁰⁹ tn Grk “and having.”

[12:17]  ¹¹⁰ 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]  ¹¹¹ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹¹² 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]  ¹¹³ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹¹⁴ 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.

[14:9]  ¹¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ¹¹⁶ tn Grk “And another angel, a third.”

[14:9]  ¹¹⁷ tn Grk “followed them.”

[14:9]  ¹¹⁸ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[18:6]  ¹¹⁹ 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]  ¹²⁰ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[19:12]  ¹²¹ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ¹²² tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[19:12]  ¹²³ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ¹²⁴ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[9:20]  ¹²⁵ tn The word “made” is not in the Greek text but is implied.

[9:20]  ¹²⁶ 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.

[21:27]  ¹²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹²⁸ 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]  ¹²⁹ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ¹³⁰ 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]  ¹³¹ tn Grk “those who are written”; the word “names” is implied.

[2:22]  ¹³² tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ¹³³ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

[2:17]  ¹³⁴ 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.

[2:17]  ¹³⁵ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ¹³⁶ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ¹³⁷ tn Or “know”; for the meaning “understand” see L&N 32.4.

[20:6]  ¹³⁸ tn Grk “who has a share.”

[20:6]  ¹³⁹ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[16:7]  ¹⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ¹⁴¹ tn Grk “the altar saying.”

[16:7]  ¹⁴² 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.”

[2:2]  ¹⁴³ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ¹⁴⁴ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ¹⁴⁵ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[10:7]  ¹⁴⁶ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ¹⁴⁷ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ¹⁴⁸ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ¹⁴⁹ tn See the note on the word “servants” in 1:1.

[11:13]  ¹⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ¹⁵¹ tn Grk “seven thousand names of men.”

[14:3]  ¹⁵² 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.

[11:2]  ¹⁵³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ¹⁵⁴ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ¹⁵⁵ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ¹⁵⁶ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ¹⁵⁷ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[2:15]  ¹⁵⁸ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

[2:15]  sn See the note on the term Nicolaitans in 2:6.

[4:4]  ¹⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ¹⁶⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

[4:4]  ¹⁶¹ sn See the note on the word crown in Rev 3:11.

[6:15]  ¹⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ¹⁶³ tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:15]  ¹⁶⁴ tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[6:15]  ¹⁶⁵ tn See the note on the word “servants” in 1:1.

[18:18]  ¹⁶⁶ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ¹⁶⁷ tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[8:5]  ¹⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ¹⁶⁹ 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?…).”

[9:19]  ¹⁷⁰ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ¹⁷¹ tn Grk “is.”

[12:11]  ¹⁷² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ¹⁷³ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:7]  ¹⁷⁴ tn Grk “and it was given to him to go to war.” 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.

[13:7]  ¹⁷⁵ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ¹⁷⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ¹⁷⁷ tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:15]  ¹⁷⁸ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ¹⁷⁹ tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ¹⁸⁰ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.

[17:12]  ¹⁸¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹⁸² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[6:6]  ¹⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ¹⁸⁴ 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]  ¹⁸⁵ 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]  ¹⁸⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[14:4]  ¹⁸⁷ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[16:19]  ¹⁸⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ¹⁸⁹ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ¹⁹⁰ tn Grk “fell.”

[16:19]  ¹⁹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ¹⁹² tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

[16:19]  ¹⁹³ tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.

[18:22]  ¹⁹⁴ tn The shift to a second person pronoun here corresponds to the Greek text.

[18:22]  ¹⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:22]  ¹⁹⁶ tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”

[18:22]  ¹⁹⁷ tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.

[6:8]  ¹⁹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ¹⁹⁹ 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.

[6:8]  ²⁰⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ²⁰¹ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  ²⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ²⁰³ tn Grk “the one sitting on it.”

[6:8]  ²⁰⁴ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  ²⁰⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  ²⁰⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ²⁰⁷ tn Grk “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).