Revelation 3:1
Context3:1 “To 1 the angel of the church in Sardis write the following: 2
“This is the solemn pronouncement of 3 the one who holds 4 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 5 that you are alive, but 6 in reality 7 you are dead.
Revelation 6:8
Context6:8 So 8 I looked 9 and here came 10 a pale green 11 horse! The 12 name of the one who rode it 13 was Death, and Hades followed right behind. 14 They 15 were given authority over a fourth of the earth, to kill its population with the sword, 16 famine, and disease, 17 and by the wild animals of the earth.
Revelation 8:3
Context8:3 Another 18 angel holding 19 a golden censer 20 came and was stationed 21 at the altar. A 22 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.
Revelation 11:13
Context11:13 Just then 23 a major earthquake took place and a tenth of the city collapsed; seven thousand people 24 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
Revelation 14:11
Context14:11 And the smoke from their 25 torture will go up 26 forever and ever, and those who worship the beast and his image will have 27 no rest day or night, along with 28 anyone who receives the mark of his name.”
Revelation 14:15
Context14:15 Then 29 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 30 your sickle and start to reap, 31 because the time to reap has come, since the earth’s harvest is ripe!”
Revelation 18:19
Context18:19 And they threw dust on their heads and were shouting with weeping and mourning, 32
“Woe, Woe, O great city –
in which all those who had ships on the sea got rich from her wealth –
because in a single hour she has been destroyed!” 33
Revelation 20:6
Context20:6 Blessed and holy is the one who takes part 34 in the first resurrection. The second death has no power over them, 35 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
Revelation 21:8
Context21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 36 idol worshipers, 37 and all those who lie, their place 38 will be in the lake that burns with fire and sulfur. 39 That 40 is the second death.”


[3:1] 1 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:1] 2 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:1] 3 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:1] 4 tn Grk “who has” (cf. 1:16).
[3:1] 6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:1] 7 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
[6:8] 8 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 9 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
[6:8] 10 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 11 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] 12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 13 tn Grk “the one sitting on it.”
[6:8] 14 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] 15 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] 16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 17 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).
[8:3] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 17 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 18 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
[8:3] 19 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.
[11:13] 22 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 23 tn Grk “seven thousand names of men.”
[14:11] 29 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 30 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] 31 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).
[14:15] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 38 tn The aorist θέρισον (qerison) has been translated ingressively.
[18:19] 43 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.
[18:19] 44 tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
[20:6] 50 tn Grk “who has a share.”
[20:6] 51 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] 57 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] 59 tn Grk “their share.”
[21:8] 60 tn Traditionally, “brimstone.”
[21:8] 61 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.”