Revelation 11:2

11:2 But ¹  do not measure the outer courtyard ²  of the temple; leave it out, ³  because it has been given to the Gentiles, ⁴  and they will trample on the holy city ⁵  for forty-two months.

Revelation 11:9

11:9 For three and a half days those from every ⁶  people, tribe, ⁷  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ⁸ 

Revelation 12:5

12:5 So ⁹  the woman gave birth to a son, a male child, ¹⁰  who is going to rule ¹¹  over all the nations ¹²  with an iron rod. ¹³  Her ¹⁴  child was suddenly caught up to God and to his throne,

Revelation 14:6

Three Angels and Three Messages

14:6 Then ¹⁵  I saw another ¹⁶  angel flying directly overhead, ¹⁷  and he had ¹⁸  an eternal gospel to proclaim ¹⁹  to those who live ²⁰  on the earth – to every nation, tribe, ²¹  language, and people.

Revelation 14:8

14:8 A ²²  second ²³  angel ²⁴  followed the first, ²⁵  declaring: ²⁶  “Fallen, fallen is Babylon the great city! ²⁷  She made all the nations ²⁸  drink of the wine of her immoral passion.” ²⁹ 

Revelation 15:4

15:4 Who will not fear you, O Lord,

and glorify ³⁰  your name, because you alone are holy? ³¹ 

All nations ³²  will come and worship before you

for your righteous acts ³³  have been revealed.”

Revelation 18:3

18:3 For all the nations ³⁴  have fallen ³⁵  from

the wine of her immoral passion, ³⁶ 

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.” ³⁷ 

Revelation 20:3

20:3 The angel ³⁸  then ³⁹  threw him into the abyss and locked ⁴⁰  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.)

Revelation 20:8

20:8 and will go out to deceive ⁴¹  the nations at the four corners of the earth, Gog and Magog, ⁴²  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁴³ 

Revelation 22:2

22:2 flowing down the middle of the city’s ⁴⁴  main street. ⁴⁵  On each side ⁴⁶  of the river is the tree of life producing twelve kinds ⁴⁷  of fruit, yielding its fruit every month of the year. ⁴⁸  Its leaves are for the healing of the nations.

[11:2]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ² tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ³ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ⁴ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ⁵ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:9]  ⁶ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ⁷ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ⁸ tn Or “to be buried.”

[12:5]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ¹² tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

[12:5]  ¹³ tn Grk “shepherd.”

[12:5]  ¹⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ¹⁵ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:6]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ¹⁷ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ¹⁸ tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”

[14:6]  ¹⁹ tn Grk “having.”

[14:6]  ²⁰ tn Or “an eternal gospel to announce as good news.”

[14:6]  ²¹ tn Grk “to those seated on the earth.”

[14:6]  ²² tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:8]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ²² tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ²³ tn Grk “And another angel, a second.”

[14:8]  ²⁴ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ²⁵ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ²⁶ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ²⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ²⁸ tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[15:4]  ²⁶ tn Or “and praise.”

[15:4]  ²⁷ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ²⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ²⁹ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[18:3]  ³¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ³² 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]  ³³ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ³⁴ 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.

[20:3]  ³⁶ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³⁸ 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.

[20:8]  ⁴¹ tn Or “mislead.”

[20:8]  ⁴² sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁴³ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[22:2]  ⁴⁶ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ⁴⁷ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ⁴⁸ tn Grk “From here and from there.”

[22:2]  ⁴⁹ tn Or “twelve crops” (one for each month of the year).

[22:2]  ⁵⁰ tn The words “of the year” are implied.