Revelation 10:8

10:8 Then ¹  the voice I had heard from heaven began to speak ²  to me ³  again, ⁴  “Go and take the open ⁵  scroll in the hand of the angel who is standing on the sea and on the land.”

Revelation 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ⁶ 

then by the sword he must be killed.

This ⁷  requires steadfast endurance ⁸  and faith from the saints.

Revelation 14:11

14:11 And the smoke from their ⁹  torture will go up ¹⁰  forever and ever, and those who worship the beast and his image will have ¹¹  no rest day or night, along with ¹²  anyone who receives the mark of his name.”

Revelation 16:1

The Bowls of God’s Wrath

16:1 Then ¹³  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ¹⁴ 

Revelation 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ¹⁵  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ¹⁶ 

Revelation 20:8

20:8 and will go out to deceive ¹⁷  the nations at the four corners of the earth, Gog and Magog, ¹⁸  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ¹⁹ 

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

² tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

³ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

⁴ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

⁵ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

⁶ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

⁷ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

⁸ tn Or “perseverance.”

⁹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

¹⁰ 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.

¹¹ 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).

¹² tn Grk “and.”

¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁴ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

¹⁵ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

¹⁶ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

¹⁷ tn Or “mislead.”

¹⁸ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

¹⁹ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).