Revelation 9:12

9:12 The first woe has passed, but ¹  two woes are still coming after these things!

Revelation 11:14

11:14 The second woe has come and gone; ²  the third is coming quickly.

Revelation 21:1

A New Heaven and a New Earth

21:1 Then ³  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ⁴  and the sea existed no more.

Revelation 12:17

12:17 So ⁵  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁶  those who keep ⁷  God’s commandments and hold to ⁸  the testimony about Jesus. ⁹  (12:18) And the dragon ¹⁰  stood ¹¹  on the sand ¹²  of the seashore. ¹³ 

Revelation 18:14

18:14 (The ripe fruit ¹⁴  you greatly desired ¹⁵ 

has gone from you,

and all your luxury ¹⁶  and splendor ¹⁷ 

have gone from you –

they will never ever be found again!) ¹⁸ 

Revelation 21:4

21:4 He ¹⁹  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ²⁰ 

Revelation 10:9

10:9 So ²¹  I went to the angel and asked him to give me the little scroll. He ²²  said to me, “Take the scroll ²³  and eat it. It ²⁴  will make your stomach bitter, but it will be as sweet as honey in your mouth.”

Revelation 16:2

16:2 So ²⁵  the first angel ²⁶  went and poured out his bowl on the earth. Then ²⁷  ugly and painful sores ²⁸  appeared on the people ²⁹  who had the mark of the beast and who worshiped his image.

[9:12]  ¹ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[11:14]  ² tn Grk “has passed.”

[21:1]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ⁴ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[12:17]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁵ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁶ tn Or “who obey.”

[12:17]  ⁷ tn Grk “and having.”

[12:17]  ⁸ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ⁹ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹⁰ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ¹¹ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹² sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

[18:14]  ⁵ 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]  ⁶ tn Grk “you desired in your soul.”

[18:14]  ⁷ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ⁸ 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]  ⁹ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[21:4]  ⁶ tn Grk “God, and he.” 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.

[21:4]  ⁷ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[10:9]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ⁹ tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

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

[16:2]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ⁹ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ¹¹ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ¹² tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.