Revelation 22:11

22:11 The evildoer must continue to do evil, ¹  and the one who is morally filthy ²  must continue to be filthy. The ³  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

Revelation 9:12

9:12 The first woe has passed, but ⁴  two woes are still coming after these things!

Revelation 3:4

3:4 But you have a few individuals ⁵  in Sardis who have not stained ⁶  their clothes, and they will walk with me dressed ⁷  in white, because they are worthy.

Revelation 1:8

1:8 “I am the Alpha and the Omega,” ⁸  says the Lord God – the one who is, and who was, and who is still to come – the All-Powerful! ⁹ 

Revelation 1:4

1:4 From John, ¹⁰  to the seven churches that are in the province of Asia: ¹¹  Grace and peace to you ¹²  from “he who is,” ¹³  and who was, and who is still to come, ¹⁴  and from the seven spirits who are before his throne,

Revelation 16:11

16:11 They blasphemed the God of heaven because of their sufferings ¹⁵  and because of their sores, ¹⁶  but nevertheless ¹⁷  they still refused to repent ¹⁸  of their deeds.

Revelation 4:8

4:8 Each one of the four living creatures had six wings ¹⁹  and was full of eyes all around and inside. ²⁰  They never rest day or night, saying: ²¹ 

“Holy Holy Holy is the Lord God, the All-Powerful, ²² 

Who was and who is, and who is still to come!”

Revelation 9:20

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ²³  of gold, silver, ²⁴  bronze, stone, and wood – idols that cannot see or hear or walk about.

Revelation 13:14

13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told ²⁵  those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.

Revelation 17:10

17:10 five have fallen; one is, ²⁶  and the other has not yet come, but whenever he does come, he must remain for only a brief time.

Revelation 17:12

17:12 The ²⁷  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ²⁸  as kings with the beast for one hour.

Revelation 10:1

The Angel with the Little Scroll

10:1 Then ²⁹  I saw another powerful angel descending from heaven, wrapped ³⁰  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ³¹ 

Revelation 8:13

8:13 Then ³²  I looked, and I heard an ³³  eagle ³⁴  flying directly overhead, ³⁵  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ³⁶ 

Revelation 14:18

14:18 Another ³⁷  angel, who was in charge of ³⁸  the fire, came from the altar and called in a loud voice to the angel ³⁹  who had the sharp sickle, “Use ⁴⁰  your sharp sickle and gather ⁴¹  the clusters of grapes ⁴²  off the vine of the earth, ⁴³  because its grapes ⁴⁴  are now ripe.” ⁴⁵ 

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.

[22:11]  ¹ tn Grk “must do evil still.”

[22:11]  ² tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ³ tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.

[9:12]  ⁴ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[3:4]  ⁷ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ⁸ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ⁹ tn The word “dressed” is not in the Greek text, but is implied.

[1:8]  ¹⁰ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

[1:8]  ¹¹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[1:4]  ¹³ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:4]  ¹⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:4]  ¹⁵ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

[1:4]  ¹⁶ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

[1:4]  ¹⁷ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

[16:11]  ¹⁶ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ¹⁷ tn Or “ulcerated sores” (see 16:2).

[16:11]  ¹⁸ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ¹⁹ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[4:8]  ¹⁹ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ²⁰ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

[4:8]  ²¹ tn Or “They never stop saying day and night.”

[4:8]  ²² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[9:20]  ²² tn The word “made” is not in the Greek text but is implied.

[9:20]  ²³ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:14]  ²⁵ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[17:10]  ²⁸ tn That is, one currently reigns.

[17:12]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ³² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[10:1]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ³⁵ tn Or “clothed.”

[10:1]  ³⁶ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[8:13]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ³⁸ tn Grk “one eagle.”

[8:13]  ³⁹ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ⁴⁰ tn Concerning the word μεσουράνημα (mesouranhma), 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.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ⁴¹ tn Grk “about to sound their trumpets,” but this is redundant in English.

[14:18]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ⁴¹ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ⁴² tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ⁴³ tn Grk “Send.”

[14:18]  ⁴⁴ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ⁴⁵ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ⁴⁶ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁴⁷ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ⁴⁸ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[17:8]  ⁴³ 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]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ⁴⁵ 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).