Revelation 1:7

1:7 (Look! He is returning with the clouds, ¹ 

and every eye will see him,

even ²  those who pierced him, ³ 

and all the tribes ⁴  on the earth will mourn because ⁵  of him.

This will certainly come to pass! ⁶  Amen.) ⁷ 

Revelation 7:1

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree.

Revelation 11:7

11:7 When ⁸  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ⁹  them and kill them.

Revelation 11:11

11:11 But ¹⁰  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ¹¹  those who were watching them.

Revelation 12:7

War in Heaven

12:7 Then ¹²  war broke out in heaven: Michael ¹³  and his angels fought against the dragon, and the dragon and his angels fought back.

Revelation 12:9

12:9 So ¹⁴  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Revelation 12:17

12:17 So ¹⁵  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹⁶  those who keep ¹⁷  God’s commandments and hold to ¹⁸  the testimony about Jesus. ¹⁹  (12:18) And the dragon ²⁰  stood ²¹  on the sand ²²  of the seashore. ²³ 

Revelation 13:4

13:4 they worshiped the dragon because he had given ruling authority ²⁴  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ²⁵ 

Revelation 14:4

14:4 These are the ones who have not defiled themselves ²⁶  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,

Revelation 17:1

The Great Prostitute and the Beast

17:1 Then ²⁷  one of the seven angels who had the seven bowls came and spoke to me. ²⁸  “Come,” he said, “I will show you the condemnation and punishment ²⁹  of the great prostitute who sits on many waters,

Revelation 17:12

17:12 The ³⁰  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ³¹  as kings with the beast for one hour.

Revelation 18:3

18:3 For all the nations ³²  have fallen ³³  from

the wine of her immoral passion, ³⁴ 

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.” ³⁵ 

Revelation 18:9

18:9 Then ³⁶  the kings of the earth who committed immoral acts with her and lived in sensual luxury ³⁷  with her will weep and wail for her when they see the smoke from the fire that burns her up. ³⁸ 

Revelation 20:3

20:3 The angel ³⁹  then ⁴⁰  threw him into the abyss and locked ⁴¹  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

[1:7]  ¹ sn An allusion to Dan 7:13.

[1:7]  ² tn Here καί (kai) was translated as ascensive.

[1:7]  ³ sn An allusion to Zech 12:10.

[1:7]  ⁴ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁵ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ⁶ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ⁷ sn These lines are placed in parentheses because they form an aside to the main argument.

[11:7]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ⁹ tn Or “be victorious over”; traditionally, “overcome.”

[11:11]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ¹⁶ tn Grk “fell upon.”

[12:7]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ²³ sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

[12:9]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:17]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ³⁷ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ³⁸ tn Or “who obey.”

[12:17]  ³⁹ tn Grk “and having.”

[12:17]  ⁴⁰ 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]  ⁴¹ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁴² 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]  ⁴³ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁴⁴ 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.

[13:4]  ⁴³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ⁴⁴ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[14:4]  ⁵⁰ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[17:1]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁵⁸ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ⁵⁹ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[17:12]  ⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁶⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[18:3]  ⁷¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ⁷² 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]  ⁷³ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ⁷⁴ 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.

[18:9]  ⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ⁷⁹ 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]  ⁸⁰ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[20:3]  ⁸⁵ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁸⁷ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.