Revelation 11:12

11:12 Then ¹  they ²  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ³  went up to heaven in a cloud while ⁴  their enemies stared at them.

Revelation 8:4

8:4 The ⁵  smoke coming from the incense, ⁶  along with the prayers of the saints, ascended before God from the angel’s hand.

Revelation 19:3

19:3 Then ⁷  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ⁸ 

Revelation 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.

Revelation 7:2

7:2 Then ¹⁴  I saw another angel ascending from the east, ¹⁵  who had ¹⁶  the seal ¹⁷  of the living God. He ¹⁸  shouted out with a loud voice to the four angels who had been given permission ¹⁹  to damage the earth and the sea: ²⁰ 

Revelation 9:2

9:2 He ²¹  opened the shaft of the abyss and smoke rose out of it ²²  like smoke from a giant furnace. The ²³  sun and the air were darkened with smoke from the shaft.

Revelation 11:7

11:7 When ²⁴  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ²⁵  them and kill them.

Revelation 20:9

20:9 They ²⁶  went up ²⁷  on the broad plain of the earth ²⁸  and encircled ²⁹  the camp ³⁰  of the saints and the beloved city, but ³¹  fire came down from heaven and devoured them completely. ³² 

Revelation 4:1

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ³³  a door standing open in heaven! ³⁴  And the first voice I had heard speaking to me ³⁵  like a trumpet ³⁶  said: “Come up here so that ³⁷  I can show you what must happen after these things.”

Revelation 13:1

The Two Beasts

13:1 Then ³⁸  I saw a beast coming up out of the sea. It ³⁹  had ten horns and seven heads, and on its horns were ten diadem crowns, ⁴⁰  and on its heads a blasphemous name. ⁴¹ 

Revelation 14:11

14:11 And the smoke from their ⁴²  torture will go up ⁴³  forever and ever, and those who worship the beast and his image will have ⁴⁴  no rest day or night, along with ⁴⁵  anyone who receives the mark of his name.”

Revelation 17:8

17:8 The beast you saw was, and is not, but is about to come up from the abyss ⁴⁶  and then go to destruction. The ⁴⁷  inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that ⁴⁸  the beast was, and is not, but is to come.

[11:12]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ² tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ³ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ⁴ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[8:4]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ⁶ tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.

[19:3]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ¹⁰ tn Or “her smoke ascends forever and ever.”

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

[13:11]  ¹⁴ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[7:2]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “signet” (L&N 6.54).

[7:2]  ²¹ 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]  ²² tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ²³ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:2]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:2]  ²² tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

[9:2]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ²⁶ tn Or “be victorious over”; traditionally, “overcome.”

[20:9]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ³⁰ tn The shift here to past tense reflects the Greek text.

[20:9]  ³¹ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ³² tn Or “surrounded.”

[20:9]  ³³ tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ³⁵ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[4:1]  ³³ 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).

[4:1]  ³⁴ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ³⁵ 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.”

[4:1]  ³⁶ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ³⁷ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[13:1]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ³⁸ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ³⁹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ⁴⁰ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[14:11]  ⁴¹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁴² tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁴³ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁴⁴ tn Grk “and.”

[17:8]  ⁴⁵ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[17:8]  ⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ⁴⁷ tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).