Revelation 8:8

8:8 Then ¹  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ²  third of the sea became blood,

Revelation 20:14

20:14 Then ³  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.

Revelation 14:8

14:8 A ⁴  second ⁵  angel ⁶  followed the first, ⁷  declaring: ⁸  “Fallen, fallen is Babylon the great city! ⁹  She made all the nations ¹⁰  drink of the wine of her immoral passion.” ¹¹ 

Revelation 16:3

16:3 Next, ¹²  the second angel ¹³  poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

Revelation 21:19

21:19 The foundations of the city’s wall are decorated ¹⁴  with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, ¹⁵  the fourth emerald,

Revelation 20:6

20:6 Blessed and holy is the one who takes part ¹⁶  in the first resurrection. The second death has no power over them, ¹⁷  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, ¹⁸  idol worshipers, ¹⁹  and all those who lie, their place ²⁰  will be in the lake that burns with fire and sulfur. ²¹  That ²²  is the second death.”

[8:8]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:8]  ² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:14]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:8]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ⁶ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ⁷ tn Grk “And another angel, a second.”

[14:8]  ⁸ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:8]  ⁹ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ¹⁰ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ¹¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ¹² tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).

[16:3]  ⁷ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ⁸ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[21:19]  ⁹ tn The perfect participle here has been translated as an intensive (resultative) perfect.

[21:19]  ¹⁰ sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).

[20:6]  ¹¹ tn Grk “who has a share.”

[20:6]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “idolaters.”

[21:8]  ¹⁵ tn Grk “their share.”

[21:8]  ¹⁶ tn Traditionally, “brimstone.”

[21:8]  ¹⁷ 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.”