Revelation 1:10

1:10 I was in the Spirit ¹  on the Lord’s Day ²  when ³  I heard behind me a loud voice like a trumpet,

Revelation 4:2

4:2 Immediately I was in the Spirit, ⁴  and ⁵  a throne was standing ⁶  in heaven with someone seated on it!

Revelation 21:10

21:10 So ⁷  he took me away in the Spirit ⁸  to a huge, majestic mountain ⁹  and showed me the holy city, Jerusalem, descending out of heaven from God.

Revelation 21:1

A New Heaven and a New Earth

21:1 Then ¹⁰  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ¹¹  and the sea existed no more.

Revelation 18:12

18:12 cargo such as gold, silver, ¹²  precious stones, pearls, fine linen, purple cloth, silk, ¹³  scarlet cloth, ¹⁴  all sorts of things made of citron wood, ¹⁵  all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble,

Revelation 18:2

18:2 He ¹⁶  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ¹⁷  has become a lair for demons,

a haunt ¹⁸  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ¹⁹ 

Revelation 2:16

2:16 Therefore, ²⁰  repent! If not, I will come against you quickly and make war against those people ²¹  with the sword of my mouth.

Ezekiel 3:12

Ezekiel Before the Exiles

3:12 Then a wind lifted me up ²²  and I heard a great rumbling sound behind me as the glory of the Lord rose from its place, ²³ 

Ezekiel 8:3

8:3 He stretched out the form ²⁴  of a hand and grabbed me by a lock of hair on my head. Then a wind ²⁵  lifted me up between the earth and sky and brought me to Jerusalem ²⁶  by means of divine visions, to the door of the inner gate which faces north where the statue ²⁷  which provokes to jealousy was located.

Ezekiel 11:24

11:24 Then a wind ²⁸  lifted me up and carried me to the exiles in Babylonia, ²⁹  in the vision given to me by the Spirit of God.

Then the vision I had seen went up from me.

Acts 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ³⁰  went on his way rejoicing. ³¹ 

[1:10]  ¹ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ² tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ³ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

[4:2]  ⁴ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[4:2]  ⁵ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:2]  ⁶ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[21:10]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.

[21:10]  ⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[21:10]  ⁹ tn Grk “to a mountain great and high.”

[21:1]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ¹¹ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[18:12]  ¹² tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more

[18:12]  ¹³ tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”

[18:12]  ¹⁴ tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.

[18:12]  ¹⁵ tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”

[18:2]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.

[2:16]  ²⁰ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

[2:16]  ²¹ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

[3:12]  ²² sn See note on “wind” in 2:2.

[3:12]  ²³ tc This translation accepts the emendation suggested in BHS of בְּרוּם (bÿrum) for בָּרוּךְ (barukh). The letters mem (מ) and kaph (כ) were easily confused in the old script while בָּרוּךְ (“blessed be”) both implies a quotation which is out of place here and also does not fit the later phrase, “from its place,” which requires a verb of motion.

[8:3]  ²⁴ tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

[8:3]  ²⁵ tn Or “spirit.” See note on “wind” in 2:2.

[8:3]  ²⁶ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:3]  ²⁷ tn Or “image.”

[11:24]  ²⁸ tn Or “spirit.” See note on “wind” in 2:2.

[11:24]  ²⁹ tn Heb “to Chaldea.”

[8:39]  ³⁰ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ³¹ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).