Revelation 6:15

6:15 Then ¹  the kings of the earth, the ²  very important people, the generals, ³  the rich, the powerful, and everyone, slave ⁴  and free, hid themselves in the caves and among the rocks of the mountains.

Revelation 12:14

12:14 But ⁵  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ⁶  to the place God ⁷  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ⁸ 

Revelation 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ⁹ 

then by the sword he must be killed.

This ¹⁰  requires steadfast endurance ¹¹  and faith from the saints.

Revelation 14:19

14:19 So ¹²  the angel swung his sickle over the earth and gathered the grapes from the vineyard ¹³  of the earth and tossed them into the great ¹⁴  winepress of the wrath of God.

Revelation 20:10

20:10 And the devil who deceived ¹⁵  them was thrown into the lake of fire and sulfur, ¹⁶  where the beast and the false prophet are ¹⁷  too, and they will be tormented there day and night forever and ever.

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

² 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.

³ 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).

⁴ tn See the note on the word “servants” in 1:1.

⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

⁶ tn Or “desert.”

⁷ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

⁸ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

⁹ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

¹⁰ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

¹¹ tn Or “perseverance.”

¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

¹⁴ tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).

¹⁵ tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).

¹⁷ tn Or “misled.”

¹⁸ tn Traditionally, “brimstone.”

¹⁹ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.