Revelation 4:7

4:7 The ¹  first living creature was like a lion, the ²  second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying.

Revelation 8:11

8:11 (Now ³  the name of the star is ⁴  Wormwood.) ⁵  So ⁶  a third of the waters became wormwood, ⁷  and many people died from these waters because they were poisoned. ⁸ 

Revelation 9:4

9:4 They ⁹  were told ¹⁰  not to damage the grass of the earth, or any green plant or tree, but only those people ¹¹  who did not have the seal of God on their ¹²  forehead.

Revelation 9:6-7

9:6 In ¹³  those days people ¹⁴  will seek death, but ¹⁵  will not be able to ¹⁶  find it; they will long to die, but death will flee from them.

9:7 Now ¹⁷  the locusts looked like horses equipped for battle. On ¹⁸  their heads were something like crowns similar to gold, ¹⁹  and their faces looked like men’s ²⁰  faces.

Revelation 9:18

9:18 A third of humanity was killed by these three plagues, that is, ²¹  by the fire, the smoke, and the sulfur that came out of their mouths.

Revelation 13:18

13:18 This calls for wisdom: ²²  Let the one who has insight calculate the beast’s number, for it is man’s number, ²³  and his number is 666. ²⁴ 

Revelation 14:4

14:4 These are the ones who have not defiled themselves ²⁵  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Revelation 14:14

14:14 Then ²⁶  I looked, and a white cloud appeared, ²⁷  and seated on the cloud was one like a son of man! ²⁸  He had ²⁹  a golden crown on his head and a sharp sickle in his hand.

Revelation 16:9

16:9 Thus ³⁰  people ³¹  were scorched by the terrible heat, ³²  yet ³³  they blasphemed the name of God, who has ruling authority ³⁴  over these plagues, and they would not repent and give him glory.

Revelation 16:18

16:18 Then ³⁵  there were flashes of lightning, roaring, ³⁶  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ³⁷  has been on the earth, so tremendous was that earthquake.

Revelation 18:13

18:13 cinnamon, spice, ³⁸  incense, perfumed ointment, ³⁹  frankincense, ⁴⁰  wine, olive oil and costly flour, ⁴¹  wheat, cattle and sheep, horses and four-wheeled carriages, ⁴²  slaves and human lives. ⁴³ 

Revelation 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ⁴⁴  of God is among human beings. ⁴⁵  He ⁴⁶  will live among them, and they will be his people, and God himself will be with them. ⁴⁷ 

[4:7]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:7]  ² tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:11]  ³ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ⁴ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ⁵ sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

[8:11]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ⁷ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ⁸ tn Grk “and many of the men died from these waters because they were bitter.”

[9:4]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ⁶ tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

[9:4]  ⁷ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ⁸ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:6]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ⁸ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

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

[9:6]  ¹⁰ 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.

[9:7]  ⁹ 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]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ¹¹ 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]  ¹² 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.

[9:18]  ¹¹ tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).

[13:18]  ¹³ tn Grk “Here is wisdom.”

[13:18]  ¹⁴ tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

[13:18]  ¹⁵ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[14:4]  ¹⁵ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:14]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ¹⁸ tn Grk “and behold, a white cloud.”

[14:14]  ¹⁹ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[14:14]  ²⁰ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[16:9]  ¹⁹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ²⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ²¹ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ²² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ²³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:18]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ²² tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[16:18]  ²³ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[18:13]  ²³ tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”

[18:13]  ²⁴ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ²⁵ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ²⁶ tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”

[18:13]  ²⁷ tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”

[18:13]  ²⁸ tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).

[21:3]  ²⁵ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ²⁶ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ²⁷ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ²⁸ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.