Revelation 20:14

20:14 Then ¹  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.

Revelation 9:6

9:6 In ²  those days people ³  will seek death, but ⁴  will not be able to ⁵  find it; they will long to die, but death will flee from them.

Revelation 13:3

13:3 One of the beast’s ⁶  heads appeared to have been killed, ⁷  but the lethal wound had been healed. ⁸  And the whole world followed ⁹  the beast in amazement;

Revelation 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ¹⁰  will in no way be harmed by the second death.’

Revelation 6:8

6:8 So ¹¹  I looked ¹²  and here came ¹³  a pale green ¹⁴  horse! The ¹⁵  name of the one who rode it ¹⁶  was Death, and Hades followed right behind. ¹⁷  They ¹⁸  were given authority over a fourth of the earth, to kill its population with the sword, ¹⁹  famine, and disease, ²⁰  and by the wild animals of the earth.

Revelation 1:18

1:18 and the one who lives! I ²¹  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ²² 

Revelation 2:23

2:23 Furthermore, I will strike her followers ²³  with a deadly disease, ²⁴  and then all the churches will know that I am the one who searches minds and hearts. I will repay ²⁵  each one of you ²⁶  what your deeds deserve. ²⁷ 

Revelation 12:11

12:11 But ²⁸  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ²⁹  so much that they were afraid to die.

Revelation 13:12

13:12 He ³⁰  exercised all the ruling authority ³¹  of the first beast on his behalf, ³²  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Revelation 18:8

18:8 For this reason, she will experience her plagues ³³  in a single day: disease, ³⁴  mourning, ³⁵  and famine, and she will be burned down ³⁶  with fire, because the Lord God who judges her is powerful!”

Revelation 20:13

20:13 The ³⁷  sea gave up the dead that were in it, and Death ³⁸  and Hades gave up the dead that were in them, and each one was judged according to his deeds.

Revelation 21:4

21:4 He ³⁹  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ⁴⁰ 

Revelation 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁴¹  into prison so you may be tested, ⁴²  and you will experience suffering ⁴³  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁴⁴ 

Revelation 20:6

20:6 Blessed and holy is the one who takes part ⁴⁵  in the first resurrection. The second death has no power over them, ⁴⁶  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ⁴⁷  idol worshipers, ⁴⁸  and all those who lie, their place ⁴⁹  will be in the lake that burns with fire and sulfur. ⁵⁰  That ⁵¹  is the second death.”

[20:14]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[9:6]  ² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ³ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ⁵ tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.

[13:3]  ³ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ⁴ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ⁵ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ⁶ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[2:11]  ⁴ tn Or “who is victorious”; traditionally, “who overcomes.”

[6:8]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ⁶ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  ⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ⁸ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁰ tn Grk “the one sitting on it.”

[6:8]  ¹¹ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁴ tn Grk “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).

[1:18]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁷ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[2:23]  ⁷ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ⁸ 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]  ⁹ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ¹⁰ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ¹¹ tn Grk “each one of you according to your works.”

[12:11]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁹ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:12]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ¹⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ¹¹ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[18:8]  ¹⁰ tn Grk “For this reason, her plagues will come.”

[18:8]  ¹¹ tn Grk “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).

[18:8]  ¹² tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ¹³ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[20:13]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ¹² sn Here Death is personified (cf. 1 Cor 15:55).

[21:4]  ¹² tn Grk “God, and he.” 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.

[21:4]  ¹³ 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.’”

[2:10]  ¹³ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ¹⁴ tn Or “tempted.”

[2:10]  ¹⁵ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ¹⁶ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[20:6]  ¹⁴ tn Grk “who has a share.”

[20:6]  ¹⁵ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[21:8]  ¹⁵ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ¹⁶ tn Grk “idolaters.”

[21:8]  ¹⁷ tn Grk “their share.”

[21:8]  ¹⁸ tn Traditionally, “brimstone.”

[21:8]  ¹⁹ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”