Revelation 2:23

2:23 Furthermore, I will strike her followers ¹  with a deadly disease, ²  and then all the churches will know that I am the one who searches minds and hearts. I will repay ³  each one of you ⁴  what your deeds deserve. ⁵ 

Revelation 9:7

9:7 Now ⁶  the locusts looked like horses equipped for battle. On ⁷  their heads were something like crowns similar to gold, ⁸  and their faces looked like men’s ⁹  faces.

Revelation 15:4

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

and glorify ¹⁰  your name, because you alone are holy? ¹¹ 

All nations ¹²  will come and worship before you

for your righteous acts ¹³  have been revealed.”

Revelation 18:6

18:6 Repay her the same way she repaid others; ¹⁴  pay her back double ¹⁵  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

Revelation 18:14

18:14 (The ripe fruit ¹⁶  you greatly desired ¹⁷ 

has gone from you,

and all your luxury ¹⁸  and splendor ¹⁹ 

have gone from you –

they will never ever be found again!) ²⁰ 

Revelation 20:3

20:3 The angel ²¹  then ²²  threw him into the abyss and locked ²³  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 ²⁴  the nations at the four corners of the earth, Gog and Magog, ²⁵  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ²⁶ 

[2:23]  ¹ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ² tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ³ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁴ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁵ tn Grk “each one of you according to your works.”

[9:7]  ⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.

[9:7]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ⁸ tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).

[9:7]  ⁹ tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.

[15:4]  ¹¹ tn Or “and praise.”

[15:4]  ¹² 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]  ¹³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹⁴ 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.”

[18:6]  ¹⁶ tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ¹⁷ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:14]  ²¹ 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.’”

[18:14]  ²² tn Grk “you desired in your soul.”

[18:14]  ²³ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ²⁴ 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.”

[18:14]  ²⁵ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[20:3]  ²⁶ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ²⁸ 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]  ³¹ tn Or “mislead.”

[20:8]  ³² sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ³³ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).