Revelation 3:5

3:5 The one who conquers ¹  will be dressed like them ²  in white clothing, ³  and I will never ⁴  erase ⁵  his name from the book of life, but ⁶  will declare ⁷  his name before my Father and before his angels.

Revelation 3:14

To the Church in Laodicea

3:14 “To ⁸  the angel of the church in Laodicea write the following: ⁹ 

“This is the solemn pronouncement of ¹⁰  the Amen, the faithful and true witness, the originator ¹¹  of God’s creation:

Revelation 8:13

8:13 Then ¹²  I looked, and I heard an ¹³  eagle ¹⁴  flying directly overhead, ¹⁵  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!” ¹⁶ 

Revelation 10:2

10:2 He held ¹⁷  in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land.

Revelation 11:10

11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth.

Revelation 13:8

13:8 and all those who live on the earth will worship the beast, ¹⁸  everyone whose name has not been written since the foundation of the world ¹⁹  in the book of life belonging to the Lamb who was killed. ²⁰ 

Revelation 13:16

13:16 He also caused ²¹  everyone (small and great, rich and poor, free and slave ²² ) to obtain a mark on their right hand or on their forehead.

Revelation 15:8

15:8 and the temple was filled with smoke from God’s glory and from his power. Thus ²³  no one could enter the temple until the seven plagues from the seven angels were completed.

Revelation 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ²⁴  each, fell from heaven ²⁵  on people, ²⁶  but they ²⁷  blasphemed God because of the plague of hail, since it ²⁸  was so horrendous. ²⁹ 

Revelation 18:9

18:9 Then ³⁰  the kings of the earth who committed immoral acts with her and lived in sensual luxury ³¹  with her will weep and wail for her when they see the smoke from the fire that burns her up. ³² 

Revelation 18:14

18:14 (The ripe fruit ³³  you greatly desired ³⁴ 

has gone from you,

and all your luxury ³⁵  and splendor ³⁶ 

have gone from you –

they will never ever be found again!) ³⁷ 

Revelation 20:8

20:8 and will go out to deceive ³⁸  the nations at the four corners of the earth, Gog and Magog, ³⁹  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁴⁰ 

Revelation 21:6

21:6 He also said to me, “It is done! ⁴¹  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ⁴²  free of charge ⁴³  from the spring of the water of life.

[3:5]  ¹ tn Or “who overcomes.”

[3:5]  ² tn Grk “thus.”

[3:5]  ³ tn Or “white robes.”

[3:5]  ⁴ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁵ tn Or “will never wipe out.”

[3:5]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ⁷ tn Grk “will confess.”

[3:14]  ⁸ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ⁹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ¹⁰ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  ¹¹ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

[8:13]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ¹⁶ tn Grk “one eagle.”

[8:13]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “about to sound their trumpets,” but this is redundant in English.

[10:2]  ²² tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[13:8]  ²⁹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ³⁰ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ³¹ tn Or “slaughtered”; traditionally, “slain.”

[13:16]  ³⁶ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ³⁷ tn See the note on the word “servants” in 1:1.

[15:8]  ⁴³ tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.

[16:21]  ⁵⁰ tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ⁵¹ tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

[16:21]  ⁵² tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).

[16:21]  ⁵³ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁵⁴ tn Grk “the plague of it.”

[16:21]  ⁵⁵ tn Grk “since the plague of it was exceedingly great.”

[18:9]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ⁵⁸ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:9]  ⁵⁹ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[18:14]  ⁶⁴ 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]  ⁶⁵ tn Grk “you desired in your soul.”

[18:14]  ⁶⁶ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ⁶⁷ 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]  ⁶⁸ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[20:8]  ⁷¹ tn Or “mislead.”

[20:8]  ⁷² sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁷³ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[21:6]  ⁷⁸ tn Or “It has happened.”

[21:6]  ⁷⁹ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ⁸⁰ tn Or “as a free gift” (see L&N 57.85).