Revelation 9:12

9:12 The first woe has passed, but ¹  two woes are still coming after these things!

Revelation 11:14

11:14 The second woe has come and gone; ²  the third is coming quickly.

Revelation 12:17

12:17 So ³  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁴  those who keep ⁵  God’s commandments and hold to ⁶  the testimony about Jesus. ⁷  (12:18) And the dragon ⁸  stood ⁹  on the sand ¹⁰  of the seashore. ¹¹ 

Revelation 18:14

18:14 (The ripe fruit ¹²  you greatly desired ¹³ 

has gone from you,

and all your luxury ¹⁴  and splendor ¹⁵ 

have gone from you –

they will never ever be found again!) ¹⁶ 

Revelation 16:2

16:2 So ¹⁷  the first angel ¹⁸  went and poured out his bowl on the earth. Then ¹⁹  ugly and painful sores ²⁰  appeared on the people ²¹  who had the mark of the beast and who worshiped his image.

¹ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

² tn Grk “has passed.”

³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

⁴ tn Grk “her seed” (an idiom for offspring, children, or descendants).

⁵ tn Or “who obey.”

⁶ tn Grk “and having.”

⁷ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

⁸ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

⁹ 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.”

¹⁰ tn Or “sandy beach” (L&N 1.64).

¹¹ 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.

⁴ 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.’”

⁵ tn Grk “you desired in your soul.”

⁶ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

⁷ 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.”

⁸ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

⁶ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

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

⁸ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

⁹ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.