Discovery BoxRevelation 11:18 
Context11:18 The 1 nations 2 were enraged,
but 3 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 4
the prophets, their reward,
as well as to the saints
and to those who revere 5 your name, both small and great,
and the time has come 6 to destroy those who destroy 7 the earth.”
Revelation 13:14
Context13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 8 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.
Revelation 19:20
Context19:20 Now 9 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 10 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 11
Revelation 21:8
Context21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 12 idol worshipers, 13 and all those who lie, their place 14 will be in the lake that burns with fire and sulfur. 15 That 16 is the second death.”
1 tn Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
3 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
4 tn See the note on the word “servants” in 1:1.
5 tn Grk “who fear.”
6 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
7 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
8 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).
9 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
10 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
11 tn Traditionally, “brimstone.”
12 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.”
13 tn Grk “idolaters.”
14 tn Grk “their share.”
15 tn Traditionally, “brimstone.”
16 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.”
