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

tn Grk “like the voice of a large crowd … saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

tc Several mss (א2 P 1611 2053 2344 pc 𝔐K lat) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurios ho theos hēmōn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 𝔐A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurios ho theos ho pantokratōr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

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 … κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment … Rv 18:12 … 16; 19:8, 14.”

sn This phrase is treated as a parenthetical explanation by the author.

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

tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

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

tn On the elliptical expression ὅρα μή (hora mē) BDAG 720 s.v. ὁράω B.2 states: “Elliptically … ὅρα μή (sc. λποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulos). The use of “only” helps to bring this nuance out in English.

tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

tn The genitive Ἰησοῦ (Iēsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

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

tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

tn For the translation of διάδημα (diadēma) as “diadem crown” see L&N 6.196.

sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 𝔐), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon haimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rherantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rherammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א[2]). The reading most likely to give rise to the others is “dipped.”

tn Or perhaps “soaked.”

tn Grk “the name of him is called.”

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment … Rv 18:12, 16; 19:8, 14.”

tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “will shepherd.”

tn Or “scepter.” The Greek term ῥάβδος (rhabdos) can mean either “rod” or “scepter.”

sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).

sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

tn The genitive θυμοῦ (thumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

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.”

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

tn The precise significance of ἐν (en) here is difficult to determine.

tn On μεσουρανήματι (mesouranēmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

tn The ἵνα (hina) clause, insofar as it is related to the first imperative, has the force of an imperative.

tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (chortazō) in v. 21.

tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

tn See the note on the word “servants” in 1:1.

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

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.

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.”

tn Traditionally, “brimstone.”

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn On the translation of ἐχορτάσθησαν (echortasthēsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

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

tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (echonta) and both are modified by the phrase “in his hand”—“having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain—“having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (echō) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

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

tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

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

tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn On the use of the aorist ἔζησαν (ezēsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

sn This statement appears to be a parenthetical comment by the author.

tn Grk “who has a share.”

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 (ho echōn) is followed by the plural pronoun τούτων (toutōn). In the interests of English style, this is obscured in most modern translations except the NASB.

tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

tn Or “mislead.”

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

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

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn The shift here to past tense reflects the Greek text.

tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

tn Or “surrounded.”

tn On the term παρεμβολή (parembolē) BDAG 775 s.v. states, “Mostly used as a military t.t.… so always in our lit.… 1. a (fortified) camp … ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

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

tn See L&N 20.45 for the translation of κατεσθίω (katesthiō) as “to destroy utterly, to consume completely.”

tn Or “misled.”

tn Traditionally, “brimstone.”

tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

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

tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

tn Or “vanished.”

sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

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

tn Grk “another book was opened, which is of life.”

tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

tn Grk “from the things written in the books according to their works.”

tn Here καί (kai) has not been translated because of differences between Greek and English style.

sn Here Death is personified (cf. 1 Cor 15:55).

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

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn The word “name” is not in the Greek text, but is implied.

tn Grk “he”; the pronoun has been intensified by translating as “that person.”

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

tn For the translation of ἀπέρχομαι (aperchomai; here ἀπῆλθαν [apēlthan]) L&N 13.93 has “to go out of existence—‘to cease to exist, to pass away, to cease.’ ”

tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

tn Or “people”; Grk “men” (ἀνθρώπων, anthrōpōn), 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).

tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

tc ‡ Most mss (א 𝔐K) do not add the words “[as] their God” (αὐτῶν θεός, autōn theos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (𝔐A) also has the words, but in a different arrangement with the preceding (ἔσται μετʼ αὐτῶν θεὸς αὐτῶν, estai met’ autōn theos autōn). 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.

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.

tn For the translation of ἀπέρχομαι (aperchomai; here ἀπῆλθαν [apēlthan]) L&N 13.93 has “to go out of existence—‘to cease to exist, to pass away, to cease.’ ”

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

tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

tn Grk “faithful.”

tn Or “It has happened.”

tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

tn Or “as a free gift” (see L&N 57.85).

tn Or “who is victorious”; traditionally, “who overcomes.”

tn On the term φαρμακεία (pharmakeia, “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.”

tn Grk “idolaters.”

tn Grk “their share.”

tn Traditionally, “brimstone.”

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, limnē) is feminine gender, while the pronoun “which” (ὅ, ho) 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.”

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

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, μετʼ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.

tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

tn Grk “to a mountain great and high.”

tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green … brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”

tn Grk “jasper, having.” Here a new sentence was started in the translation.

tn Grk “a (city) wall great and high.”

tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces … of the entrances of the heavenly Jerusalem … οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.

tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.

tn The word “side” has been supplied four times in this verse for clarity.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.

tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things … ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.

tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).

tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).

tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anthrōpou, ho estin angelou) “ ‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.

tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

tn The phrase ἡ ἐνδώμησις τοῦ τείχους (hē endōmēsis tou teichous) is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [themelios]), which is somewhat redundant if the foundation is mentioned here.

tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (katharos), means both “pure” (referring to the gold) and “transparent” (referring to the glass).

tn The perfect participle here has been translated as an intensive (resultative) perfect.

sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).

sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).

sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).

sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).

sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).

sn Chrysoprase is a greenish type of quartz (L&N 2.40).

sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

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.”

tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

tn Or “splendor”; Grk “glory.”

tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”

tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189–90 s.v. 2.

tn The clause has virtually the force of a parenthetical comment.

tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα … of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”

tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

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

tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane … b. specifically, of that which is ceremonially impure: Rv 21:27.”

tn Or “what is abhorrent”; Grk “who practices abominations.”

tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiōn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

tn Grk “those who are written”; the word “names” is implied.

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

tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

tn Grk “From here and from there.”

tn Or “twelve crops” (one for each month of the year).

tn The words “of the year” are implied.