2 Tesalonika 2:1-12
Konteks2:1 Now regarding the arrival 1 of our Lord Jesus Christ and our being gathered to be with him, 2 we ask you, brothers and sisters, 3 2:2 not to be easily 4 shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, 5 to the effect that the day of the Lord is already here. 2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes 6 and the man of lawlessness 7 is revealed, the son of destruction. 8 2:4 He 9 opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat 10 in God’s temple, displaying himself as God. 11 2:5 Surely you recall 12 that I used to tell you these things while I was still with you. 2:6 And so 13 you know what holds him back, 14 so that he will be revealed in his own time. 2:7 For the hidden power of lawlessness 15 is already at work. However, the one who holds him back 16 will do so until he is taken out of the way, 2:8 and then the lawless one will be revealed, whom the Lord 17 will destroy by the breath of his mouth and wipe out by the manifestation of his arrival. 2:9 The arrival of the lawless one 18 will be by Satan’s working with all kinds of miracles 19 and signs and false wonders, 2:10 and with every kind of evil deception directed against 20 those who are perishing, because they found no place in their hearts for the truth 21 so as to be saved. 2:11 Consequently 22 God sends on them a deluding influence 23 so that they will believe what is false. 2:12 And so 24 all of them who have not believed the truth but have delighted in evil will be condemned. 25
Wahyu 6:1--16:21
Konteks6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, 26 “Come!” 27 6:2 So 28 I looked, 29 and here came 30 a white horse! The 31 one who rode it 32 had a bow, and he was given a crown, 33 and as a conqueror 34 he rode out to conquer.
6:3 Then 35 when the Lamb 36 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 37 came out, and the one who rode it 38 was granted permission 39 to take peace from the earth, so that people would butcher 40 one another, and he was given a huge sword.
6:5 Then 41 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 42 I looked, 43 and here came 44 a black horse! The 45 one who rode it 46 had a balance scale 47 in his hand. 6:6 Then 48 I heard something like a voice from among the four living creatures saying, “A quart 49 of wheat will cost a day’s pay 50 and three quarts of barley will cost a day’s pay. But 51 do not damage the olive oil and the wine!”
6:7 Then 52 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 53 I looked 54 and here came 55 a pale green 56 horse! The 57 name of the one who rode it 58 was Death, and Hades followed right behind. 59 They 60 were given authority over a fourth of the earth, to kill its population with the sword, 61 famine, and disease, 62 and by the wild animals of the earth.
6:9 Now 63 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 64 because of the word of God and because of the testimony they had given. 6:10 They 65 cried out with a loud voice, 66 “How long, 67 Sovereign Master, 68 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 69 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 70 of both their fellow servants 71 and their brothers who were going to be killed just as they had been.
6:12 Then 72 I looked when the Lamb opened the sixth seal, and a huge 73 earthquake took place; the sun became as black as sackcloth made of hair, 74 and the full moon became blood red; 75 6:13 and the stars in the sky 76 fell to the earth like a fig tree dropping 77 its unripe figs 78 when shaken by a fierce 79 wind. 6:14 The sky 80 was split apart 81 like a scroll being rolled up, 82 and every mountain and island was moved from its place. 6:15 Then 83 the kings of the earth, the 84 very important people, the generals, 85 the rich, the powerful, and everyone, slave 86 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 87 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 88 6:17 because the great day of their 89 wrath has come, and who is able to withstand it?” 90
7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then 91 I saw another angel ascending from the east, 92 who had 93 the seal 94 of the living God. He 95 shouted out with a loud voice to the four angels who had been given permission 96 to damage the earth and the sea: 97 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants 98 of our God.” 7:4 Now 99 I heard the number of those who were marked with the seal, 100 one hundred and forty-four thousand, sealed from all 101 the tribes of the people of Israel: 102
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
7:9 After these things I looked, and here was 103 an enormous crowd that no one could count, made up of persons from every nation, tribe, 104 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 105
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 106 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 107 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then 108 one of the elders asked 109 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 110 I said to him, “My lord, you know the answer.” 111 Then 112 he said to me, “These are the ones who have come out of the great tribulation. They 113 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 114 him day and night in his temple, and the one seated on the throne will shelter them. 115 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 116 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 117
8:1 Now 118 when the Lamb 119 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 120 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 121 angel holding 122 a golden censer 123 came and was stationed 124 at the altar. A 125 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The 126 smoke coming from the incense, 127 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 128 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, 129 flashes of lightning, and an earthquake.
8:6 Now 130 the seven angels holding 131 the seven trumpets prepared to blow them.
8:7 The 132 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 133 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 134 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 135 third of the sea became blood, 8:9 and a third of the creatures 136 living in the sea died, and a third of the ships were completely destroyed. 137
8:10 Then 138 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 139 it landed 140 on a third of the rivers and on the springs of water. 8:11 (Now 141 the name of the star is 142 Wormwood.) 143 So 144 a third of the waters became wormwood, 145 and many people died from these waters because they were poisoned. 146
8:12 Then 147 the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day 148 and for a third of the night likewise. 8:13 Then 149 I looked, and I heard an 150 eagle 151 flying directly overhead, 152 proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” 153
9:1 Then 154 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 155 to the earth, and he was given the key to the shaft of the abyss. 156 9:2 He 157 opened the shaft of the abyss and smoke rose out of it 158 like smoke from a giant furnace. The 159 sun and the air were darkened with smoke from the shaft. 9:3 Then 160 out of the smoke came locusts onto the earth, and they were given power 161 like that of the scorpions of the earth. 9:4 They 162 were told 163 not to damage the grass of the earth, or any green plant or tree, but only those people 164 who did not have the seal of God on their 165 forehead. 9:5 The locusts 166 were not given permission 167 to kill 168 them, but only to torture 169 them 170 for five months, and their torture was like that 171 of a scorpion when it stings a person. 172 9:6 In 173 those days people 174 will seek death, but 175 will not be able to 176 find it; they will long to die, but death will flee from them.
9:7 Now 177 the locusts looked like horses equipped for battle. On 178 their heads were something like crowns similar to gold, 179 and their faces looked like men’s 180 faces. 9:8 They 181 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 182 like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 9:10 They have 183 tails and stingers like scorpions, and their ability 184 to injure people for five months is in their tails. 9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. 185
9:12 The first woe has passed, but 186 two woes are still coming after these things!
9:13 Then 187 the sixth angel blew his trumpet, and I heard a single voice coming from the 188 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 189 the trumpet, “Set free 190 the four angels who are bound at the great river Euphrates!” 9:15 Then 191 the four angels who had been prepared for this 192 hour, day, 193 month, and year were set free to kill 194 a third of humanity. 9:16 The 195 number of soldiers on horseback was two hundred million; 196 I heard their number. 9:17 Now 197 this is what the horses and their riders 198 looked like in my 199 vision: The riders had breastplates that were fiery red, 200 dark blue, 201 and sulfurous 202 yellow in color. 203 The 204 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 205 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 206 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 207 of the horses resides 208 in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. 9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made 209 of gold, silver, 210 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 211 they did not repent of their murders, of their magic spells, 212 of their sexual immorality, or of their stealing.
10:1 Then 213 I saw another powerful angel descending from heaven, wrapped 214 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 215 10:2 He held 216 in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 10:3 Then 217 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but 218 just then 219 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 220 the angel I saw standing on the sea and on the land raised his right hand to heaven 10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! 221 10:7 But in the days 222 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 223 just as he has 224 proclaimed to his servants 225 the prophets.” 10:8 Then 226 the voice I had heard from heaven began to speak 227 to me 228 again, 229 “Go and take the open 230 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 231 I went to the angel and asked him to give me the little scroll. He 232 said to me, “Take the scroll 233 and eat it. It 234 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 235 I took the little scroll from the angel’s hand and ate it, and it did taste 236 as sweet as honey in my mouth, but 237 when I had eaten it, my stomach became bitter. 10:11 Then 238 they 239 told me: “You must prophesy again about many peoples, nations, 240 languages, and kings.”
11:1 Then 241 a measuring rod 242 like a staff was given to me, and I was told, 243 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 244 do not measure the outer courtyard 245 of the temple; leave it out, 246 because it has been given to the Gentiles, 247 and they will trample on the holy city 248 for forty-two months. 11:3 And I will grant my two witnesses authority 249 to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) 250 11:5 If 251 anyone wants to harm them, fire comes out of their mouths 252 and completely consumes 253 their enemies. If 254 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 255 to close up the sky so that it does not rain during the time 256 they are prophesying. They 257 have power 258 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 259 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 260 them and kill them. 11:8 Their 261 corpses will lie in the street 262 of the great city that is symbolically 263 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 264 people, tribe, 265 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 266 11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But 267 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 268 those who were watching them. 11:12 Then 269 they 270 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 271 went up to heaven in a cloud while 272 their enemies stared at them. 11:13 Just then 273 a major earthquake took place and a tenth of the city collapsed; seven thousand people 274 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
11:14 The second woe has come and gone; 275 the third is coming quickly.
11:15 Then 276 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 277
and he will reign for ever and ever.”
11:16 Then 278 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 279 and worshiped God 11:17 with these words: 280
“We give you thanks, Lord God, the All-Powerful, 281
the one who is and who was,
because you have taken your great power
and begun to reign. 282
11:18 The 283 nations 284 were enraged,
but 285 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, 286
the prophets, their reward,
as well as to the saints
and to those who revere 287 your name, both small and great,
and the time has come 288 to destroy those who destroy 289 the earth.”
11:19 Then 290 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 291 crashes of thunder, an earthquake, and a great hailstorm. 292
12:1 Then 293 a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. 294 12:2 She 295 was pregnant and was screaming in labor pains, struggling 296 to give birth. 12:3 Then 297 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 298 12:4 Now 299 the dragon’s 300 tail swept away a third of the stars in heaven and hurled them to the earth. Then 301 the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 12:5 So 302 the woman gave birth to a son, a male child, 303 who is going to rule 304 over all the nations 305 with an iron rod. 306 Her 307 child was suddenly caught up to God and to his throne, 12:6 and she 308 fled into the wilderness 309 where a place had been prepared for her 310 by God, so she could be taken care of 311 for 1,260 days.
12:7 Then 312 war broke out in heaven: Michael 313 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 314 the dragon was not strong enough to prevail, 315 so there was no longer any place left 316 in heaven for him and his angels. 317 12:9 So 318 that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 12:10 Then 319 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 320 of his Christ, 321 have now come,
because the accuser of our brothers and sisters, 322
the one who accuses them day and night 323 before our God,
has been thrown down.
12:11 But 324 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 325 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 326 woe to the earth and the sea
because the devil has come down to you!
He 327 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 328 when the dragon realized 329 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 330 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 331 to the place God 332 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 333 12:15 Then 334 the serpent spouted water like a river out of his mouth after the woman in an attempt to 335 sweep her away by a flood, 12:16 but 336 the earth came to her rescue; 337 the ground opened up 338 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 339 the dragon became enraged at the woman and went away to make war on the rest of her children, 340 those who keep 341 God’s commandments and hold to 342 the testimony about Jesus. 343 (12:18) And the dragon 344 stood 345 on the sand 346 of the seashore. 347
13:1 Then 348 I saw a beast coming up out of the sea. It 349 had ten horns and seven heads, and on its horns were ten diadem crowns, 350 and on its heads a blasphemous name. 351 13:2 Now 352 the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The 353 dragon gave the beast 354 his power, his throne, and great authority to rule. 355 13:3 One of the beast’s 356 heads appeared to have been killed, 357 but the lethal wound had been healed. 358 And the whole world followed 359 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 360 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 361 13:5 The beast 362 was given a mouth speaking proud words 363 and blasphemies, and he was permitted 364 to exercise ruling authority 365 for forty-two months. 13:6 So 366 the beast 367 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 368 that is, those who dwell in heaven. 13:7 The beast 369 was permitted to go to war against the saints and conquer them. 370 He was given ruling authority 371 over every tribe, people, 372 language, and nation, 13:8 and all those who live on the earth will worship the beast, 373 everyone whose name has not been written since the foundation of the world 374 in the book of life belonging to the Lamb who was killed. 375 13:9 If anyone has an ear, he had better listen!
13:10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, 376
then by the sword he must be killed.
This 377 requires steadfast endurance 378 and faith from the saints.
13:11 Then 379 I saw another beast 380 coming up from the earth. He 381 had two horns like a lamb, 382 but 383 was speaking like a dragon. 13:12 He 384 exercised all the ruling authority 385 of the first beast on his behalf, 386 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 387 performed momentous signs, even making fire come down from heaven in front of people 388 13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 389 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast 390 was empowered 391 to give life 392 to the image of the first beast 393 so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused 394 everyone (small and great, rich and poor, free and slave 395 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 396 or sell things 397 unless he bore 398 the mark of the beast – that is, his name or his number. 399 13:18 This calls for wisdom: 400 Let the one who has insight calculate the beast’s number, for it is man’s number, 401 and his number is 666. 402
14:1 Then 403 I looked, and here was 404 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound 405 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 406 the sound I heard was like that made by harpists playing their harps, 14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 407 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.
14:4 These are the ones who have not defiled themselves 408 with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 14:5 and no lie was found on their lips; 409 they 410 are blameless.
14:6 Then 411 I saw another 412 angel flying directly overhead, 413 and he had 414 an eternal gospel to proclaim 415 to those who live 416 on the earth – to every nation, tribe, 417 language, and people. 14:7 He declared 418 in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”
14:8 A 419 second 420 angel 421 followed the first, 422 declaring: 423 “Fallen, fallen is Babylon the great city! 424 She made all the nations 425 drink of the wine of her immoral passion.” 426
14:9 A 427 third angel 428 followed the first two, 429 declaring 430 in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person 431 will also drink of the wine of God’s anger 432 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 433 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 434 torture will go up 435 forever and ever, and those who worship the beast and his image will have 436 no rest day or night, along with 437 anyone who receives the mark of his name.” 14:12 This requires 438 the steadfast endurance 439 of the saints – those who obey 440 God’s commandments and hold to 441 their faith in Jesus. 442
14:13 Then 443 I heard a voice from heaven say, “Write this:
‘Blessed are the dead,
those who die in the Lord from this moment on!’”
“Yes,” says the Spirit, “so they can rest from their hard work, 444 because their deeds will follow them.” 445
14:14 Then 446 I looked, and a white cloud appeared, 447 and seated on the cloud was one like a son of man! 448 He had 449 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 450 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 451 your sickle and start to reap, 452 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 453 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 454 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 455 angel, who was in charge of 456 the fire, came from the altar and called in a loud voice to the angel 457 who had the sharp sickle, “Use 458 your sharp sickle and gather 459 the clusters of grapes 460 off the vine of the earth, 461 because its grapes 462 are now ripe.” 463 14:19 So 464 the angel swung his sickle over the earth and gathered the grapes from the vineyard 465 of the earth and tossed them into the great 466 winepress of the wrath of God. 14:20 Then 467 the winepress was stomped 468 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 469 for a distance of almost two hundred miles. 470
15:1 Then 471 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 472 (they are final because in them God’s anger is completed).
15:2 Then 473 I saw something like a sea of glass 474 mixed with fire, and those who had conquered 475 the beast and his image and the number of his name. They were standing 476 by 477 the sea of glass, holding harps given to them by God. 478 15:3 They 479 sang the song of Moses the servant 480 of God and the song of the Lamb: 481
“Great and astounding are your deeds,
Lord God, the All-Powerful! 482
Just 483 and true are your ways,
King over the nations! 484
15:4 Who will not fear you, O Lord,
and glorify 485 your name, because you alone are holy? 486
All nations 487 will come and worship before you
for your righteous acts 488 have been revealed.”
15:5 After 489 these things I looked, and the temple (the tent 490 of the testimony) 491 was opened in heaven, 15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts 492 around their chests. 15:7 Then 493 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 494 of God who lives forever and ever, 15:8 and the temple was filled with smoke from God’s glory and from his power. Thus 495 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 496 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.” 497 16:2 So 498 the first angel 499 went and poured out his bowl on the earth. Then 500 ugly and painful sores 501 appeared on the people 502 who had the mark of the beast and who worshiped his image.
16:3 Next, 503 the second angel 504 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.
16:4 Then 505 the third angel 506 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 507 I heard the angel of the waters saying:
“You are just 508 – the one who is and who was,
the Holy One – because you have passed these judgments, 509
16:6 because they poured out the blood of your saints and prophets,
so 510 you have given them blood to drink. They got what they deserved!” 511
16:7 Then 512 I heard the altar reply, 513 “Yes, Lord God, the All-Powerful, 514 your judgments are true and just!”
16:8 Then 515 the fourth angel 516 poured out his bowl on the sun, and it was permitted to scorch people 517 with fire. 16:9 Thus 518 people 519 were scorched by the terrible heat, 520 yet 521 they blasphemed the name of God, who has ruling authority 522 over these plagues, and they would not repent and give him glory.
16:10 Then 523 the fifth angel 524 poured out his bowl on the throne of the beast so that 525 darkness covered his kingdom, 526 and people 527 began to bite 528 their tongues because 529 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 530 and because of their sores, 531 but nevertheless 532 they still refused to repent 533 of their deeds.
16:12 Then 534 the sixth angel 535 poured out his bowl on the great river Euphrates and dried up its water 536 to prepare the way 537 for the kings from the east. 538 16:13 Then 539 I saw three unclean spirits 540 that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth 541 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 542
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 543 his clothes so that he will not have to walk around naked and his shameful condition 544 be seen.) 545
16:16 Now 546 the spirits 547 gathered the kings and their armies 548 to the place that is called Armageddon 549 in Hebrew.
16:17 Finally 550 the seventh angel 551 poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 16:18 Then 552 there were flashes of lightning, roaring, 553 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 554 has been on the earth, so tremendous was that earthquake. 16:19 The 555 great city was split into three parts and the cities of the nations 556 collapsed. 557 So 558 Babylon the great was remembered before God, and was given the cup 559 filled with the wine made of God’s furious wrath. 560 16:20 Every 561 island fled away 562 and no mountains could be found. 563 16:21 And gigantic hailstones, weighing about a hundred pounds 564 each, fell from heaven 565 on people, 566 but they 567 blasphemed God because of the plague of hail, since it 568 was so horrendous. 569
[2:1] 1 tn Or perhaps “return” (cf. CEV).
[2:1] 2 tn Grk “our gathering with him.”
[2:1] 3 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
[2:2] 4 tn Or “quickly, soon.”
[2:2] 5 tn Grk “as through us.”
[2:3] 6 tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.
[2:3] 7 tc Most
[2:3] 8 tn Or “the one destined for destruction.”
[2:4] 9 tn Grk “the one who opposes,” describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος (antikeimeno") as a finite verb.
[2:4] 10 sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.
[2:4] 11 tn Grk “that he is God.”
[2:5] 12 tn Grk “You do remember, don’t you?”
[2:6] 13 tn Grk “and now,” but this shows the logical result of his previous teaching.
[2:6] 14 tn Grk “the thing that restrains.”
[2:7] 15 tn Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”).
[2:7] 16 tn Grk “the one who restrains.” This gives a puzzling contrast to the impersonal phrase in v. 6 (“the thing that restrains”). The restraint can be spoken of as a force or as a person. Some have taken this to mean the Roman Empire in particular or human government in general, since these are forces that can also be seen embodied in a person, the emperor or governing head. But apocalyptic texts like Revelation and Daniel portray human government of the end times as under Satanic control, not holding back his influence. Also the power to hold back Satanic forces can only come from God. So others understand this restraint to be some force from God: the preaching of the gospel or the working of the Holy Spirit through God’s people.
[2:8] 17 tc ‡ Several important witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read ᾿Ιησοῦς (Ihsous, “Jesus”) after κύριος (kurios, “Lord”; so א A D* F G Lc P Ψ 0278 33 81 104 365 1241 2464 pc latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text as well as Irenaeus. Although it is possible that scribes overlooked ᾿Ιησοῦς if the two nomina sacra occurred together (kMsiMs), since “the Lord Jesus” is a frequent enough appellation, it looks to be a motivated reading. NA27 places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.
[2:9] 18 tn Grk “whose coming,” referring to the lawless one. Because of the length and complexity of the Greek construction, a new sentence was started here in the translation.
[2:9] 19 tn Grk “every miracle.”
[2:10] 20 tn Grk “deception for/toward.”
[2:10] 21 tn Grk “they did not accept the love of the truth.”
[2:11] 22 tn Grk “and for this reason.”
[2:11] 23 tn Grk “a working of error.”
[2:12] 24 tn Grk “that.” A new sentence was started here in the translation for stylistic reasons.
[2:12] 25 tn Grk “be judged,” but in this context the term clearly refers to a judgment of condemnation (BDAG 568 s.v. κρίνω 5.b.α; cf. KJV “that they all might be damned”). CEV views the condemnation as punishment (“will be punished”).
[6:1] 26 tn Grk “saying like a voice [or sound] of thunder.”
[6:1] 27 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
[6:2] 28 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
[6:2] 29 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the
[6:2] 30 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:2] 31 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:2] 32 tn Grk “the one sitting on it.”
[6:2] sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Int 18 (1964): 407-18. This interpretation is the most probable one.
[6:2] 33 sn See the note on the word crown in Rev 3:11.
[6:2] 34 tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
[6:3] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:3] 36 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
[6:4] 37 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[6:4] 38 tn Grk “the one sitting on it.”
[6:4] 39 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
[6:4] 40 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
[6:5] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:5] 42 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
[6:5] 43 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:5] 44 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:5] 45 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:5] 46 tn Grk “the one sitting on it.”
[6:5] 47 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
[6:6] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:6] 49 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
[6:6] 50 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
[6:6] 51 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:7] 52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:8] 53 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 54 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:8] 55 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 56 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
[6:8] 57 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 58 tn Grk “the one sitting on it.”
[6:8] 59 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
[6:8] 60 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:8] 61 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 62 tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[6:9] 63 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
[6:9] 64 tn Or “murdered.” See the note on the word “butcher” in 6:4.
[6:10] 65 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 66 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[6:10] 67 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
[6:10] 68 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
[6:11] 69 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:11] 70 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).
[6:11] 71 tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
[6:12] 72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 73 tn Or “powerful”; Grk “a great.”
[6:12] 74 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 75 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 76 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
[6:13] 77 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 78 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
[6:13] 79 tn Grk “great wind.”
[6:14] 80 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 81 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
[6:14] 82 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
[6:15] 83 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 84 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:15] 85 tn Grk “chiliarchs.” A chiliarch was normally 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).
[6:15] 86 tn See the note on the word “servants” in 1:1.
[6:16] 87 tn 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 because of differences between Greek and English style.
[6:16] 88 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
[6:17] 89 tc Most
[6:17] 90 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
[7:2] 91 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:2] 92 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”
[7:2] 93 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
[7:2] 94 tn Or “signet” (L&N 6.54).
[7:2] 95 tn 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 because of differences between Greek and English style.
[7:2] 96 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
[7:2] 97 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[7:3] 98 tn See the note on the word “servants” in 1:1.
[7:4] 99 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 100 tn Grk “who were sealed.”
[7:4] 101 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 102 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
[7:9] 103 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[7:9] 104 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:10] 105 tn The dative here has been translated as a dative of possession.
[7:11] 106 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 107 tn Grk “they fell down on their faces.” 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.”
[7:13] 108 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 109 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[7:14] 110 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 111 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 112 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 113 tn 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 because of differences between Greek and English style.
[7:15] 114 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 115 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 116 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
[7:17] 117 sn An allusion to Isa 25:8.
[8:1] 118 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 119 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 120 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 121 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 123 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 124 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
[8:3] 125 tn 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 because of differences between Greek and English style.
[8:4] 126 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 127 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
[8:5] 128 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 129 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[8:6] 130 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:7] 132 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 133 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 134 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 135 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 136 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
[8:9] 137 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
[8:10] 138 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 139 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 141 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 142 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 143 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
[8:11] 144 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 145 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 146 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 147 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 148 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 149 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 150 tn Grk “one eagle.”
[8:13] 151 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
[8:13] 152 tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
[8:13] 153 tn Grk “about to sound their trumpets,” but this is redundant in English.
[9:1] 154 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 155 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 156 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[9:2] 157 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 158 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 159 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 160 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 161 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 162 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 163 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).
[9:4] 164 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 165 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 166 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 167 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 168 tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).
[9:5] 169 tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”
[9:5] 170 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 171 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 172 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 173 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 174 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 175 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 176 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.
[9:7] 177 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
[9:7] 178 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 179 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).
[9:7] 180 tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.
[9:8] 181 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 182 tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.
[9:10] 183 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 184 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 185 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 186 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 187 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 188 tc ‡ Several key
[9:14] 190 tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”
[9:15] 191 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 192 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 193 tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:15] 194 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 195 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 196 tn Grk “twenty thousand of ten thousands.”
[9:17] 197 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
[9:17] 198 tn Grk “and those seated on them.”
[9:17] 199 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 200 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 201 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
[9:17] 202 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 203 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 204 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 205 tn Traditionally, “brimstone.”
[9:18] 206 tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).
[9:19] 207 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 209 tn The word “made” is not in the Greek text but is implied.
[9:20] 210 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:21] 211 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
[9:21] 212 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.”
[10:1] 213 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 215 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 216 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[10:3] 217 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 218 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 219 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 220 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 221 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 222 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 223 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 224 tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
[10:7] 225 tn See the note on the word “servants” in 1:1.
[10:8] 226 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 227 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 228 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.”
[10:8] 229 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 230 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 231 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 232 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 233 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] 234 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 235 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 236 tn Grk “it was.” The idea of taste is implied.
[10:10] 237 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 238 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 239 tn The referent of “they” is not clear in the Greek text.
[10:11] 240 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:1] 241 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 242 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 244 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 245 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 246 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 247 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 248 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 249 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
[11:4] 250 sn This description is parenthetical in nature.
[11:5] 251 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 252 tn This is a collective singular in Greek.
[11:5] 253 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 254 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 257 tn 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 because of differences between Greek and English style.
[11:7] 259 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 260 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 261 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 262 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 263 tn Grk “spiritually.”
[11:9] 264 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 265 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:9] 266 tn Or “to be buried.”
[11:11] 267 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 268 tn Grk “fell upon.”
[11:12] 269 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 270 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
[11:12] 271 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 272 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 273 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 274 tn Grk “seven thousand names of men.”
[11:14] 275 tn Grk “has passed.”
[11:15] 276 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 277 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 278 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 279 tn Grk “they fell down on their faces.” 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.”
[11:17] 281 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.”
[11:17] 282 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 283 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 284 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 285 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 286 tn See the note on the word “servants” in 1:1.
[11:18] 287 tn Grk “who fear.”
[11:18] 288 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.
[11:18] 289 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.
[11:19] 290 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 291 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[11:19] 292 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
[12:1] 293 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 294 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 295 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 296 tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.
[12:3] 297 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 298 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[12:3] 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.
[12:4] 299 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 300 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 301 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 302 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 303 tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
[12:5] 305 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 306 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[12:5] sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
[12:5] 307 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 308 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 310 tn Grk “where she has there a place prepared by God.”
[12:6] 311 tn Grk “so they can take care of her.”
[12:7] 312 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 313 sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).
[12:8] 314 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 315 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 317 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 318 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 319 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 320 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 321 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 322 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.
[12:10] 323 tn Or “who accuses them continually.”
[12:11] 324 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 325 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 326 tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).
[12:12] 327 tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.
[12:13] 328 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 330 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 332 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 333 tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì47 א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.
[12:14] sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).
[12:15] 334 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 335 tn Grk “so that he might make her swept away.”
[12:16] 336 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 337 tn Grk “the earth helped the woman.”
[12:16] 338 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 339 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 340 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 342 tn Grk “and having.”
[12:17] 343 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] 344 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 345 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 346 tn Or “sandy beach” (L&N 1.64).
[12:17] 347 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.
[13:1] 348 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 349 tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
[13:1] 350 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[13:1] 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.
[13:1] 351 tc ‡ Several
[13:1] sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
[13:2] 352 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 353 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 354 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 355 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 356 tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[13:3] 357 tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.
[13:3] 358 tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.
[13:3] 359 tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”
[13:4] 360 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 361 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
[13:5] 362 tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:5] 363 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 364 tn Grk “to it was granted.”
[13:5] 365 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 366 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 367 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 368 tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).
[13:7] 369 tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:7] 370 tc Many
[13:7] 371 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 372 tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:8] 373 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 374 tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.
[13:8] 375 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 376 tc Many
[13:10] 377 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.”
[13:10] 378 tn Or “perseverance.”
[13:11] 379 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 380 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 381 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.
[13:11] 382 tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
[13:11] 383 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 384 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 385 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 386 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.”
[13:13] 387 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 388 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 389 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
[13:14] 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).
[13:15] 390 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 391 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 392 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
[13:15] 393 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 394 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 395 tn See the note on the word “servants” in 1:1.
[13:17] 396 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
[13:17] 397 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
[13:17] 398 tn Grk “except the one who had.”
[13:17] 399 tn Grk “his name or the number of his name.”
[13:18] 400 tn Grk “Here is wisdom.”
[13:18] 401 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”
[13:18] sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.
[13:18] 402 tc A few
[14:1] 403 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 404 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 405 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.
[14:2] 406 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 407 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
[14:4] 408 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 409 tn Grk “in their mouth was not found a lie.”
[14:5] 410 tc Several
[14:6] 411 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 412 tc Most
[14:6] 413 tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”
[14:6] 415 tn Or “an eternal gospel to announce as good news.”
[14:6] 416 tn Grk “to those seated on the earth.”
[14:6] 417 tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:7] 418 tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 419 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 420 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 421 tn Grk “And another angel, a second.”
[14:8] 422 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] 423 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 424 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 425 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 426 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).
[14:9] 427 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 428 tn Grk “And another angel, a third.”
[14:9] 429 tn Grk “followed them.”
[14:9] 430 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 431 tn Grk “he himself.”
[14:10] 432 tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
[14:10] 433 tn Traditionally, “brimstone.”
[14:11] 434 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 435 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.
[14:11] 436 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).
[14:12] 439 tn Or “the perseverance.”
[14:12] 440 tn Grk “who keep.”
[14:12] 441 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 442 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
[14:13] 443 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 444 tn Or “from their trouble” (L&N 22.7).
[14:13] 445 tn Grk “their deeds will follow with them.”
[14:14] 446 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 447 tn Grk “and behold, a white cloud.”
[14:14] 448 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
[14:14] 449 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 450 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 451 tn Grk “Send out.”
[14:15] 452 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 453 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 454 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 455 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 456 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 457 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
[14:18] 459 tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”
[14:18] 460 tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”
[14:18] 461 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 462 tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”
[14:18] 463 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 464 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 465 tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).
[14:19] 466 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).
[14:20] 467 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 468 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 469 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
[14:20] 470 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
[15:1] 471 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 472 tn Grk “seven plagues – the last ones.”
[15:2] 473 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 474 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 475 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 476 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 477 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
[15:2] 478 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 479 tn Here καί (kai) has not been translated.
[15:3] 480 tn See the note on the word “servants” in 1:1.
[15:3] 481 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 482 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.”
[15:3] 483 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 484 tc Certain
[15:4] 485 tn Or “and praise.”
[15:4] sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.
[15:4] 486 sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
[15:4] 487 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 488 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
[15:5] 489 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 490 tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”
[15:5] 491 tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).
[15:5] sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.
[15:6] 492 tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
[15:7] 493 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 495 tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.
[16:1] 496 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 497 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 498 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] 499 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 500 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 501 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 502 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 503 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 504 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 505 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 506 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 507 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 508 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 509 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 510 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
[16:6] 511 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 512 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 513 tn Grk “the altar saying.”
[16:7] 514 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.”
[16:8] 515 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 516 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 517 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 518 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 519 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 520 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
[16:9] 521 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 522 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 523 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 524 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 525 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 526 tn Grk “his kingdom became dark.”
[16:10] 527 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 528 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 529 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 530 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”
[16:11] 531 tn Or “ulcerated sores” (see 16:2).
[16:11] 532 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 533 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 534 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 535 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 536 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 537 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 538 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”
[16:13] 539 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 540 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 541 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.”
[16:14] 542 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.”
[16:15] 543 tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
[16:15] 544 tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
[16:15] 545 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.
[16:16] 546 tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
[16:16] 547 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 548 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 549 tc There are many variations in the spelling of this name among the Greek
[16:16] tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.
[16:17] 550 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 551 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 552 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 553 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[16:18] 554 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 555 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 556 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 558 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 559 tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).
[16:19] 560 tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) 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). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.
[16:20] 561 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 563 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
[16:21] 564 tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
[16:21] 565 tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.
[16:21] 566 tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
[16:21] 567 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 568 tn Grk “the plague of it.”
[16:21] 569 tn Grk “since the plague of it was exceedingly great.”
