Wahyu 4:1--22:21
Konteks4:1 After these things I looked, and there was 1 a door standing open in heaven! 2 And the first voice I had heard speaking to me 3 like a trumpet 4 said: “Come up here so that 5 I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, 6 and 7 a throne was standing 8 in heaven with someone seated on it! 4:3 And the one seated on it was like jasper 9 and carnelian 10 in appearance, and a rainbow looking like it was made of emerald 11 encircled the throne. 4:4 In 12 a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were 13 dressed in white clothing and had golden crowns 14 on their heads. 4:5 From 15 the throne came out flashes of lightning and roaring 16 and crashes of thunder. Seven flaming torches, which are the seven spirits of God, 17 were burning in front of the throne 4:6 and in front of the throne was something like a sea of glass, like crystal. 18
In 19 the middle of the throne 20 and around the throne were four living creatures 21 full of eyes in front and in back. 4:7 The 22 first living creature was like a lion, the 23 second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying. 4:8 Each one of the four living creatures had six wings 24 and was full of eyes all around and inside. 25 They never rest day or night, saying: 26
“Holy Holy Holy is the Lord God, the All-Powerful, 27
Who was and who is, and who is still to come!”
4:9 And whenever the living creatures give glory, honor, 28 and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground 29 before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns 30 before his 31 throne, saying:
4:11 “You are worthy, our Lord and God,
to receive glory and honor and power,
since you created all things,
and because of your will they existed and were created!” 32
5:1 Then 33 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 34 and sealed with seven seals. 35 5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But 36 no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So 37 I began weeping bitterly 38 because no one was found who was worthy to open the scroll or to look into it. 5:5 Then 39 one of the elders said 40 to me, “Stop weeping! 41 Look, the Lion of the tribe of Judah, the root of David, has conquered; 42 thus he can open 43 the scroll and its seven seals.”
5:6 Then 44 I saw standing in the middle of the throne 45 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 46 He had 47 seven horns and seven eyes, which 48 are the seven 49 spirits of God 50 sent out into all the earth. 5:7 Then 51 he came and took the scroll 52 from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground 53 before the Lamb. Each 54 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 55 5:9 They were singing a new song: 56
“You are worthy to take the scroll
and to open its seals
because you were killed, 57
and at the cost of your own blood 58 you have purchased 59 for God
persons 60 from every tribe, language, 61 people, and nation.
5:10 You have appointed 62 them 63 as a kingdom and priests 64 to serve 65 our God, and they will reign 66 on the earth.”
5:11 Then 67 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 68 number was ten thousand times ten thousand 69 – thousands times thousands – 5:12 all of whom 70 were singing 71 in a loud voice:
“Worthy is the lamb who was killed 72
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 73 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 74
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 75 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 76 and worshiped.
6:1 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, 77 “Come!” 78 6:2 So 79 I looked, 80 and here came 81 a white horse! The 82 one who rode it 83 had a bow, and he was given a crown, 84 and as a conqueror 85 he rode out to conquer.
6:3 Then 86 when the Lamb 87 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 88 came out, and the one who rode it 89 was granted permission 90 to take peace from the earth, so that people would butcher 91 one another, and he was given a huge sword.
6:5 Then 92 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 93 I looked, 94 and here came 95 a black horse! The 96 one who rode it 97 had a balance scale 98 in his hand. 6:6 Then 99 I heard something like a voice from among the four living creatures saying, “A quart 100 of wheat will cost a day’s pay 101 and three quarts of barley will cost a day’s pay. But 102 do not damage the olive oil and the wine!”
6:7 Then 103 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 104 I looked 105 and here came 106 a pale green 107 horse! The 108 name of the one who rode it 109 was Death, and Hades followed right behind. 110 They 111 were given authority over a fourth of the earth, to kill its population with the sword, 112 famine, and disease, 113 and by the wild animals of the earth.
6:9 Now 114 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 115 because of the word of God and because of the testimony they had given. 6:10 They 116 cried out with a loud voice, 117 “How long, 118 Sovereign Master, 119 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 120 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 121 of both their fellow servants 122 and their brothers who were going to be killed just as they had been.
6:12 Then 123 I looked when the Lamb opened the sixth seal, and a huge 124 earthquake took place; the sun became as black as sackcloth made of hair, 125 and the full moon became blood red; 126 6:13 and the stars in the sky 127 fell to the earth like a fig tree dropping 128 its unripe figs 129 when shaken by a fierce 130 wind. 6:14 The sky 131 was split apart 132 like a scroll being rolled up, 133 and every mountain and island was moved from its place. 6:15 Then 134 the kings of the earth, the 135 very important people, the generals, 136 the rich, the powerful, and everyone, slave 137 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 138 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, 139 6:17 because the great day of their 140 wrath has come, and who is able to withstand it?” 141
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 142 I saw another angel ascending from the east, 143 who had 144 the seal 145 of the living God. He 146 shouted out with a loud voice to the four angels who had been given permission 147 to damage the earth and the sea: 148 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 149 of our God.” 7:4 Now 150 I heard the number of those who were marked with the seal, 151 one hundred and forty-four thousand, sealed from all 152 the tribes of the people of Israel: 153
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 154 an enormous crowd that no one could count, made up of persons from every nation, tribe, 155 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, 156
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 157 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 158 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 159 one of the elders asked 160 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 161 I said to him, “My lord, you know the answer.” 162 Then 163 he said to me, “These are the ones who have come out of the great tribulation. They 164 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 165 him day and night in his temple, and the one seated on the throne will shelter them. 166 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 167 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.” 168
8:1 Now 169 when the Lamb 170 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 171 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 172 angel holding 173 a golden censer 174 came and was stationed 175 at the altar. A 176 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 177 smoke coming from the incense, 178 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 179 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, 180 flashes of lightning, and an earthquake.
8:6 Now 181 the seven angels holding 182 the seven trumpets prepared to blow them.
8:7 The 183 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 184 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 185 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 186 third of the sea became blood, 8:9 and a third of the creatures 187 living in the sea died, and a third of the ships were completely destroyed. 188
8:10 Then 189 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 190 it landed 191 on a third of the rivers and on the springs of water. 8:11 (Now 192 the name of the star is 193 Wormwood.) 194 So 195 a third of the waters became wormwood, 196 and many people died from these waters because they were poisoned. 197
8:12 Then 198 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 199 and for a third of the night likewise. 8:13 Then 200 I looked, and I heard an 201 eagle 202 flying directly overhead, 203 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!” 204
9:1 Then 205 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 206 to the earth, and he was given the key to the shaft of the abyss. 207 9:2 He 208 opened the shaft of the abyss and smoke rose out of it 209 like smoke from a giant furnace. The 210 sun and the air were darkened with smoke from the shaft. 9:3 Then 211 out of the smoke came locusts onto the earth, and they were given power 212 like that of the scorpions of the earth. 9:4 They 213 were told 214 not to damage the grass of the earth, or any green plant or tree, but only those people 215 who did not have the seal of God on their 216 forehead. 9:5 The locusts 217 were not given permission 218 to kill 219 them, but only to torture 220 them 221 for five months, and their torture was like that 222 of a scorpion when it stings a person. 223 9:6 In 224 those days people 225 will seek death, but 226 will not be able to 227 find it; they will long to die, but death will flee from them.
9:7 Now 228 the locusts looked like horses equipped for battle. On 229 their heads were something like crowns similar to gold, 230 and their faces looked like men’s 231 faces. 9:8 They 232 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 233 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 234 tails and stingers like scorpions, and their ability 235 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. 236
9:12 The first woe has passed, but 237 two woes are still coming after these things!
9:13 Then 238 the sixth angel blew his trumpet, and I heard a single voice coming from the 239 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 240 the trumpet, “Set free 241 the four angels who are bound at the great river Euphrates!” 9:15 Then 242 the four angels who had been prepared for this 243 hour, day, 244 month, and year were set free to kill 245 a third of humanity. 9:16 The 246 number of soldiers on horseback was two hundred million; 247 I heard their number. 9:17 Now 248 this is what the horses and their riders 249 looked like in my 250 vision: The riders had breastplates that were fiery red, 251 dark blue, 252 and sulfurous 253 yellow in color. 254 The 255 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 256 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 257 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 258 of the horses resides 259 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 260 of gold, silver, 261 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 262 they did not repent of their murders, of their magic spells, 263 of their sexual immorality, or of their stealing.
10:1 Then 264 I saw another powerful angel descending from heaven, wrapped 265 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 266 10:2 He held 267 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 268 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 269 just then 270 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 271 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! 272 10:7 But in the days 273 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 274 just as he has 275 proclaimed to his servants 276 the prophets.” 10:8 Then 277 the voice I had heard from heaven began to speak 278 to me 279 again, 280 “Go and take the open 281 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 282 I went to the angel and asked him to give me the little scroll. He 283 said to me, “Take the scroll 284 and eat it. It 285 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 286 I took the little scroll from the angel’s hand and ate it, and it did taste 287 as sweet as honey in my mouth, but 288 when I had eaten it, my stomach became bitter. 10:11 Then 289 they 290 told me: “You must prophesy again about many peoples, nations, 291 languages, and kings.”
11:1 Then 292 a measuring rod 293 like a staff was given to me, and I was told, 294 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 295 do not measure the outer courtyard 296 of the temple; leave it out, 297 because it has been given to the Gentiles, 298 and they will trample on the holy city 299 for forty-two months. 11:3 And I will grant my two witnesses authority 300 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.) 301 11:5 If 302 anyone wants to harm them, fire comes out of their mouths 303 and completely consumes 304 their enemies. If 305 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 306 to close up the sky so that it does not rain during the time 307 they are prophesying. They 308 have power 309 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 310 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 311 them and kill them. 11:8 Their 312 corpses will lie in the street 313 of the great city that is symbolically 314 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 315 people, tribe, 316 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 317 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 318 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 319 those who were watching them. 11:12 Then 320 they 321 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 322 went up to heaven in a cloud while 323 their enemies stared at them. 11:13 Just then 324 a major earthquake took place and a tenth of the city collapsed; seven thousand people 325 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; 326 the third is coming quickly.
11:15 Then 327 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, 328
and he will reign for ever and ever.”
11:16 Then 329 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 330 and worshiped God 11:17 with these words: 331
“We give you thanks, Lord God, the All-Powerful, 332
the one who is and who was,
because you have taken your great power
and begun to reign. 333
11:18 The 334 nations 335 were enraged,
but 336 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, 337
the prophets, their reward,
as well as to the saints
and to those who revere 338 your name, both small and great,
and the time has come 339 to destroy those who destroy 340 the earth.”
11:19 Then 341 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, 342 crashes of thunder, an earthquake, and a great hailstorm. 343
12:1 Then 344 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. 345 12:2 She 346 was pregnant and was screaming in labor pains, struggling 347 to give birth. 12:3 Then 348 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 349 12:4 Now 350 the dragon’s 351 tail swept away a third of the stars in heaven and hurled them to the earth. Then 352 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 353 the woman gave birth to a son, a male child, 354 who is going to rule 355 over all the nations 356 with an iron rod. 357 Her 358 child was suddenly caught up to God and to his throne, 12:6 and she 359 fled into the wilderness 360 where a place had been prepared for her 361 by God, so she could be taken care of 362 for 1,260 days.
12:7 Then 363 war broke out in heaven: Michael 364 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 365 the dragon was not strong enough to prevail, 366 so there was no longer any place left 367 in heaven for him and his angels. 368 12:9 So 369 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 370 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 371 of his Christ, 372 have now come,
because the accuser of our brothers and sisters, 373
the one who accuses them day and night 374 before our God,
has been thrown down.
12:11 But 375 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 376 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 377 woe to the earth and the sea
because the devil has come down to you!
He 378 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 379 when the dragon realized 380 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 381 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 382 to the place God 383 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 384 12:15 Then 385 the serpent spouted water like a river out of his mouth after the woman in an attempt to 386 sweep her away by a flood, 12:16 but 387 the earth came to her rescue; 388 the ground opened up 389 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 390 the dragon became enraged at the woman and went away to make war on the rest of her children, 391 those who keep 392 God’s commandments and hold to 393 the testimony about Jesus. 394 (12:18) And the dragon 395 stood 396 on the sand 397 of the seashore. 398
13:1 Then 399 I saw a beast coming up out of the sea. It 400 had ten horns and seven heads, and on its horns were ten diadem crowns, 401 and on its heads a blasphemous name. 402 13:2 Now 403 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 404 dragon gave the beast 405 his power, his throne, and great authority to rule. 406 13:3 One of the beast’s 407 heads appeared to have been killed, 408 but the lethal wound had been healed. 409 And the whole world followed 410 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 411 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 412 13:5 The beast 413 was given a mouth speaking proud words 414 and blasphemies, and he was permitted 415 to exercise ruling authority 416 for forty-two months. 13:6 So 417 the beast 418 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 419 that is, those who dwell in heaven. 13:7 The beast 420 was permitted to go to war against the saints and conquer them. 421 He was given ruling authority 422 over every tribe, people, 423 language, and nation, 13:8 and all those who live on the earth will worship the beast, 424 everyone whose name has not been written since the foundation of the world 425 in the book of life belonging to the Lamb who was killed. 426 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, 427
then by the sword he must be killed.
This 428 requires steadfast endurance 429 and faith from the saints.
13:11 Then 430 I saw another beast 431 coming up from the earth. He 432 had two horns like a lamb, 433 but 434 was speaking like a dragon. 13:12 He 435 exercised all the ruling authority 436 of the first beast on his behalf, 437 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 438 performed momentous signs, even making fire come down from heaven in front of people 439 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 440 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 441 was empowered 442 to give life 443 to the image of the first beast 444 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 445 everyone (small and great, rich and poor, free and slave 446 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 447 or sell things 448 unless he bore 449 the mark of the beast – that is, his name or his number. 450 13:18 This calls for wisdom: 451 Let the one who has insight calculate the beast’s number, for it is man’s number, 452 and his number is 666. 453
14:1 Then 454 I looked, and here was 455 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 456 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 457 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 458 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 459 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; 460 they 461 are blameless.
14:6 Then 462 I saw another 463 angel flying directly overhead, 464 and he had 465 an eternal gospel to proclaim 466 to those who live 467 on the earth – to every nation, tribe, 468 language, and people. 14:7 He declared 469 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 470 second 471 angel 472 followed the first, 473 declaring: 474 “Fallen, fallen is Babylon the great city! 475 She made all the nations 476 drink of the wine of her immoral passion.” 477
14:9 A 478 third angel 479 followed the first two, 480 declaring 481 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 482 will also drink of the wine of God’s anger 483 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 484 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 485 torture will go up 486 forever and ever, and those who worship the beast and his image will have 487 no rest day or night, along with 488 anyone who receives the mark of his name.” 14:12 This requires 489 the steadfast endurance 490 of the saints – those who obey 491 God’s commandments and hold to 492 their faith in Jesus. 493
14:13 Then 494 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, 495 because their deeds will follow them.” 496
14:14 Then 497 I looked, and a white cloud appeared, 498 and seated on the cloud was one like a son of man! 499 He had 500 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 501 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 502 your sickle and start to reap, 503 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 504 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 505 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 506 angel, who was in charge of 507 the fire, came from the altar and called in a loud voice to the angel 508 who had the sharp sickle, “Use 509 your sharp sickle and gather 510 the clusters of grapes 511 off the vine of the earth, 512 because its grapes 513 are now ripe.” 514 14:19 So 515 the angel swung his sickle over the earth and gathered the grapes from the vineyard 516 of the earth and tossed them into the great 517 winepress of the wrath of God. 14:20 Then 518 the winepress was stomped 519 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 520 for a distance of almost two hundred miles. 521
15:1 Then 522 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 523 (they are final because in them God’s anger is completed).
15:2 Then 524 I saw something like a sea of glass 525 mixed with fire, and those who had conquered 526 the beast and his image and the number of his name. They were standing 527 by 528 the sea of glass, holding harps given to them by God. 529 15:3 They 530 sang the song of Moses the servant 531 of God and the song of the Lamb: 532
“Great and astounding are your deeds,
Lord God, the All-Powerful! 533
Just 534 and true are your ways,
King over the nations! 535
15:4 Who will not fear you, O Lord,
and glorify 536 your name, because you alone are holy? 537
All nations 538 will come and worship before you
for your righteous acts 539 have been revealed.”
15:5 After 540 these things I looked, and the temple (the tent 541 of the testimony) 542 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 543 around their chests. 15:7 Then 544 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 545 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 546 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 547 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.” 548 16:2 So 549 the first angel 550 went and poured out his bowl on the earth. Then 551 ugly and painful sores 552 appeared on the people 553 who had the mark of the beast and who worshiped his image.
16:3 Next, 554 the second angel 555 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 556 the third angel 557 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 558 I heard the angel of the waters saying:
“You are just 559 – the one who is and who was,
the Holy One – because you have passed these judgments, 560
16:6 because they poured out the blood of your saints and prophets,
so 561 you have given them blood to drink. They got what they deserved!” 562
16:7 Then 563 I heard the altar reply, 564 “Yes, Lord God, the All-Powerful, 565 your judgments are true and just!”
16:8 Then 566 the fourth angel 567 poured out his bowl on the sun, and it was permitted to scorch people 568 with fire. 16:9 Thus 569 people 570 were scorched by the terrible heat, 571 yet 572 they blasphemed the name of God, who has ruling authority 573 over these plagues, and they would not repent and give him glory.
16:10 Then 574 the fifth angel 575 poured out his bowl on the throne of the beast so that 576 darkness covered his kingdom, 577 and people 578 began to bite 579 their tongues because 580 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 581 and because of their sores, 582 but nevertheless 583 they still refused to repent 584 of their deeds.
16:12 Then 585 the sixth angel 586 poured out his bowl on the great river Euphrates and dried up its water 587 to prepare the way 588 for the kings from the east. 589 16:13 Then 590 I saw three unclean spirits 591 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 592 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 593
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 594 his clothes so that he will not have to walk around naked and his shameful condition 595 be seen.) 596
16:16 Now 597 the spirits 598 gathered the kings and their armies 599 to the place that is called Armageddon 600 in Hebrew.
16:17 Finally 601 the seventh angel 602 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 603 there were flashes of lightning, roaring, 604 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 605 has been on the earth, so tremendous was that earthquake. 16:19 The 606 great city was split into three parts and the cities of the nations 607 collapsed. 608 So 609 Babylon the great was remembered before God, and was given the cup 610 filled with the wine made of God’s furious wrath. 611 16:20 Every 612 island fled away 613 and no mountains could be found. 614 16:21 And gigantic hailstones, weighing about a hundred pounds 615 each, fell from heaven 616 on people, 617 but they 618 blasphemed God because of the plague of hail, since it 619 was so horrendous. 620
17:1 Then 621 one of the seven angels who had the seven bowls came and spoke to me. 622 “Come,” he said, “I will show you the condemnation and punishment 623 of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” 624 17:3 So 625 he carried me away in the Spirit 626 to a wilderness, 627 and there 628 I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now 629 the woman was dressed in purple and scarlet clothing, 630 and adorned with gold, 631 precious stones, and pearls. She held 632 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 633 17:5 On 634 her forehead was written a name, a mystery: 635 “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 636 I 637 was greatly astounded 638 when I saw her. 17:7 But 639 the angel said to me, “Why are you astounded? I will interpret 640 for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss 641 and then go to destruction. The 642 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 643 the beast was, and is not, but is to come. 17:9 (This requires 644 a mind that has wisdom.) The seven heads are seven mountains 645 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 646 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 647 beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The 648 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 649 as kings with the beast for one hour. 17:13 These kings 650 have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 651 the Lamb are the called, chosen, and faithful.”
17:15 Then 652 the angel 653 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 654 nations, and languages. 17:16 The 655 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 656 will consume her flesh and burn her up with fire. 657 17:17 For God has put into their minds 658 to carry out his purpose 659 by making 660 a decision 661 to give their royal power 662 to the beast until the words of God are fulfilled. 663 17:18 As for 664 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. 665 18:2 He 666 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 667 has become a lair for demons,
a haunt 668 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 669
18:3 For all the nations 670 have fallen 671 from
the wine of her immoral passion, 672
and the kings of the earth have committed sexual immorality with her,
and the merchants of the earth have gotten rich from the power of her sensual behavior.” 673
18:4 Then 674 I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues, 18:5 because her sins have piled 675 up all the way to heaven 676 and God has remembered 677 her crimes. 678 18:6 Repay her the same way she repaid others; 679 pay her back double 680 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 681 she exalted herself and lived in sensual luxury, 682 to this extent give her torment and grief because she said to herself, 683 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 684 in a single day: disease, 685 mourning, 686 and famine, and she will be burned down 687 with fire, because the Lord God who judges her is powerful!”
18:9 Then 688 the kings of the earth who committed immoral acts with her and lived in sensual luxury 689 with her will weep and wail for her when they see the smoke from the fire that burns her up. 690 18:10 They will stand a long way off because they are afraid of her torment, and will say,
“Woe, woe, O great city,
Babylon the powerful city!
For in a single hour your doom 691 has come!”
18:11 Then 692 the merchants of the earth will weep and mourn for her because no one buys their cargo 693 any longer – 18:12 cargo such as gold, silver, 694 precious stones, pearls, fine linen, purple cloth, silk, 695 scarlet cloth, 696 all sorts of things made of citron wood, 697 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 698 incense, perfumed ointment, 699 frankincense, 700 wine, olive oil and costly flour, 701 wheat, cattle and sheep, horses and four-wheeled carriages, 702 slaves and human lives. 703
18:14 (The ripe fruit 704 you greatly desired 705
has gone from you,
and all your luxury 706 and splendor 707
have gone from you –
they will never ever be found again!) 708
18:15 The merchants who sold 709 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 710 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 711
and adorned with gold, 712 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 713
And every ship’s captain, 714 and all who sail along the coast 715 – seamen, and all who 716 make their living from the sea, stood a long way off 18:18 and began to shout 717 when they saw the smoke from the fire that burned her up, 718 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 719
“Woe, Woe, O great city –
in which all those who had ships on the sea got rich from her wealth –
because in a single hour she has been destroyed!” 720
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 721 against her on your behalf!) 722
18:21 Then 723 one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,
“With this kind of sudden violent force 724
Babylon the great city will be thrown down 725
and it will never be found again!
18:22 And the sound of the harpists, musicians,
flute players, and trumpeters
will never be heard in you 726 again.
No 727 craftsman 728 who practices any trade
will ever be found in you again;
the noise of a mill 729 will never be heard in you again.
18:23 Even the light from a lamp
will never shine in you again!
The voices of the bridegroom and his bride
will never be heard in you again.
For your merchants were the tycoons of the world,
because all the nations 730 were deceived by your magic spells! 731
18:24 The 732 blood of the saints and prophets was found in her, 733
along with the blood 734 of all those who had been killed on the earth.”
19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 735
For he has judged 736 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 737 poured out by her own hands!” 738
19:3 Then 739 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 740 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 741 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 742 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 743 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 744
“Hallelujah!
For the Lord our God, 745 the All-Powerful, 746 reigns!
19:7 Let us rejoice 747 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 748 (for the fine linen is the righteous deeds of the saints). 749
19:9 Then 750 the angel 751 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 752 I threw myself down 753 at his feet to worship him, but 754 he said, “Do not do this! 755 I am only 756 a fellow servant 757 with you and your brothers 758 who hold to the testimony about 759 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 760 I saw heaven opened and here came 761 a white horse! The 762 one riding it was called “Faithful” and “True,” and with justice 763 he judges and goes to war. 19:12 His eyes are like a fiery 764 flame and there are many diadem crowns 765 on his head. He has 766 a name written 767 that no one knows except himself. 19:13 He is dressed in clothing dipped 768 in blood, and he is called 769 the Word of God. 19:14 The 770 armies that are in heaven, dressed in white, clean, fine linen, 771 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 772 He 773 will rule 774 them with an iron rod, 775 and he stomps the winepress 776 of the furious 777 wrath of God, the All-Powerful. 778 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 779 I saw one angel standing in 780 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 781
“Come, gather around for the great banquet 782 of God,
19:18 to eat 783 your fill 784 of the flesh of kings,
the flesh of generals, 785
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 786
and small and great!”
19:19 Then 787 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 788 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 789 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 790 19:21 The 791 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 792 themselves with their flesh.
20:1 Then 793 I saw an angel descending from heaven, holding 794 in his hand the key to the abyss and a huge chain. 20:2 He 795 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 796 then 797 threw him into the abyss and locked 798 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 799 I saw thrones and seated on them were those who had been given authority to judge. 800 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 801 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 802 came to life 803 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 804 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 805 in the first resurrection. The second death has no power over them, 806 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 807 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 808 the nations at the four corners of the earth, Gog and Magog, 809 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 810 20:9 They 811 went up 812 on the broad plain of the earth 813 and encircled 814 the camp 815 of the saints and the beloved city, but 816 fire came down from heaven and devoured them completely. 817 20:10 And the devil who deceived 818 them was thrown into the lake of fire and sulfur, 819 where the beast and the false prophet are 820 too, and they will be tormented there day and night forever and ever.
20:11 Then 821 I saw a large 822 white throne and the one who was seated on it; the earth and the heaven 823 fled 824 from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 825 books were opened, and another book was opened – the book of life. 826 So 827 the dead were judged by what was written in the books, according to their deeds. 828 20:13 The 829 sea gave up the dead that were in it, and Death 830 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 831 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 832 anyone’s name 833 was not found written in the book of life, that person 834 was thrown into the lake of fire.
21:1 Then 835 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 836 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 837 of God is among human beings. 838 He 839 will live among them, and they will be his people, and God himself will be with them. 840 21:4 He 841 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 842
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 843 he said to me, “Write it down, 844 because these words are reliable 845 and true.” 21:6 He also said to me, “It is done! 846 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 847 free of charge 848 from the spring of the water of life. 21:7 The one who conquers 849 will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 850 idol worshipers, 851 and all those who lie, their place 852 will be in the lake that burns with fire and sulfur. 853 That 854 is the second death.”
21:9 Then 855 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 856 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 857 he took me away in the Spirit 858 to a huge, majestic mountain 859 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 860 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 861 21:12 It has 862 a massive, high wall 863 with twelve gates, 864 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 865 are written on the gates. 866 21:13 There are 867 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 868 21:14 The 869 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 870 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 871 the city is laid out as a square, 872 its length and width the same. He 873 measured the city with the measuring rod 874 at fourteen hundred miles 875 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 876 according to human measurement, which is also the angel’s. 877 21:18 The city’s 878 wall is made 879 of jasper and the city is pure gold, like transparent glass. 880 21:19 The foundations of the city’s wall are decorated 881 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 882 the fourth emerald, 21:20 the fifth onyx, 883 the sixth carnelian, 884 the seventh chrysolite, 885 the eighth beryl, 886 the ninth topaz, the tenth chrysoprase, 887 the eleventh jacinth, 888 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 889 main street 890 of the city is pure gold, like transparent glass.
21:22 Now 891 I saw no temple in the city, because the Lord God – the All-Powerful 892 – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations 893 will walk by its light and the kings of the earth will bring their grandeur 894 into it. 21:25 Its gates will never be closed during the day 895 (and 896 there will be no night there). 897 21:26 They will bring the grandeur and the wealth 898 of the nations 899 into it, 21:27 but 900 nothing ritually unclean 901 will ever enter into it, nor anyone who does what is detestable 902 or practices falsehood, 903 but only those whose names 904 are written in the Lamb’s book of life.
22:1 Then 905 the angel 906 showed me the river of the water of life – water as clear as crystal – pouring out 907 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 908 main street. 909 On each side 910 of the river is the tree of life producing twelve kinds 911 of fruit, yielding its fruit every month of the year. 912 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 913 and the throne of God and the Lamb will be in the city. 914 His 915 servants 916 will worship 917 him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.
22:6 Then 918 the angel 919 said to me, “These words are reliable 920 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 921 what must happen soon.”
22:7 (Look! I am coming soon!
Blessed is the one who keeps the words of the prophecy expressed in this book.) 922
22:8 I, John, am the one who heard and saw these things, 923 and when I heard and saw them, 924 I threw myself down 925 to worship at the feet of the angel who was showing them to me. 22:9 But 926 he said to me, “Do not do this! 927 I am a fellow servant 928 with you and with your brothers the prophets, and with those who obey 929 the words of this book. Worship God!” 22:10 Then 930 he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near. 22:11 The evildoer must continue to do evil, 931 and the one who is morally filthy 932 must continue to be filthy. The 933 one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”
22:12 (Look! I am coming soon,
and my reward is with me to pay 934 each one according to what he has done!
22:13 I am the Alpha and the Omega,
the first and the last,
the beginning and the end!) 935
22:14 Blessed are those who wash their robes so they can have access 936 to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers 937 and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! 938
22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” 939 22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.
22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described 940 in this book. 22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life 941 and in the holy city that are described in this book.
22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus! 22:21 The grace of the Lord Jesus be with all. 942
[4:1] 1 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[4:1] 2 tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).
[4:1] 3 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
[4:1] 4 sn The phrase speaking to me like a trumpet refers back to Rev 1:10.
[4:1] 5 tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.
[4:2] 6 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[4:2] 7 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[4:2] 8 tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.
[4:3] 9 tn Grk “jasper stone.”
[4:3] sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).
[4:3] 10 sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).
[4:3] 11 tn Or “a rainbow emerald-like in appearance.”
[4:4] 12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:4] 13 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.
[4:4] 14 sn See the note on the word crown in Rev 3:11.
[4:5] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:5] 16 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?…).”
[4:5] 17 sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.
[4:6] 18 tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.
[4:6] 19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:6] 20 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[4:6] 21 tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”
[4:7] 22 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:7] 23 tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:8] 24 tn Grk “six wings apiece,” but this is redundant with “each one” in English.
[4:8] 25 tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.
[4:8] 26 tn Or “They never stop saying day and night.”
[4:8] 27 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.”
[4:8] sn A quotation from (or an allusion to) Isa 6:3.
[4:9] 28 tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:10] 29 tn Grk “the twenty-four elders fall down.” 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.”
[4:10] 30 sn See the note on the word crown in Rev 3:11.
[4:10] 31 tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).
[4:11] 32 tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several
[5:1] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:1] 34 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
[5:1] 35 tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”
[5:3] 36 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:4] 37 tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
[5:5] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:5] 40 tn Grk “says” (a historical present).
[5:5] 41 tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
[5:5] 42 tn Or “has been victorious”; traditionally, “has overcome.”
[5:5] 43 tn The infinitive has been translated as an infinitive of result here.
[5:6] 44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:6] 45 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[5:6] 46 tn Or “slaughtered”; traditionally, “slain.” 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. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
[5:6] 47 tn Grk “killed, 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.”
[5:6] 48 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
[5:6] 49 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
[5:6] 50 sn See the note on the phrase the seven spirits of God in Rev 4:5.
[5:7] 51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:7] 52 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.
[5:8] 53 tn Grk “fell down.” 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.”
[5:8] 54 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:8] 55 sn This interpretive comment by the author forms a parenthesis in the narrative.
[5:9] 56 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 57 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 58 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 59 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 60 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 61 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[5:10] 62 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 63 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 64 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 65 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 66 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
[5:11] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 68 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:11] 69 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
[5:12] 70 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
[5:12] 72 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:14] 76 tn Grk “fell down.” 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.”
[6:1] 77 tn Grk “saying like a voice [or sound] of thunder.”
[6:1] 78 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] 79 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
[6:2] 80 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] 81 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:2] 82 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:2] 83 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] 84 sn See the note on the word crown in Rev 3:11.
[6:2] 85 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] 86 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:3] 87 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] 88 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[6:4] 89 tn Grk “the one sitting on it.”
[6:4] 90 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
[6:4] 91 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] 92 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:5] 93 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
[6:5] 94 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] 95 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:5] 96 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:5] 97 tn Grk “the one sitting on it.”
[6:5] 98 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] 99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:6] 100 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] 101 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] 102 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:7] 103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:8] 104 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 105 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] 106 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 107 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] 108 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 109 tn Grk “the one sitting on it.”
[6:8] 110 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] 111 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] 112 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 113 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] 114 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] 115 tn Or “murdered.” See the note on the word “butcher” in 6:4.
[6:10] 116 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 117 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[6:10] 118 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
[6:10] 119 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
[6:11] 120 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:11] 121 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] 122 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] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 124 tn Or “powerful”; Grk “a great.”
[6:12] 125 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 126 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 127 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] 128 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 129 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] 130 tn Grk “great wind.”
[6:14] 131 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 132 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] 133 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] 134 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 135 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] 136 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] 137 tn See the note on the word “servants” in 1:1.
[6:16] 138 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] 139 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] 140 tc Most
[6:17] 141 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] 142 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:2] 143 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] 144 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] 145 tn Or “signet” (L&N 6.54).
[7:2] 146 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] 147 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
[7:2] 148 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[7:3] 149 tn See the note on the word “servants” in 1:1.
[7:4] 150 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 151 tn Grk “who were sealed.”
[7:4] 152 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 153 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] 154 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[7:9] 155 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] 156 tn The dative here has been translated as a dative of possession.
[7:11] 157 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 158 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] 159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 160 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[7:14] 161 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 162 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] 163 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 164 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] 165 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 166 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] 167 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] 168 sn An allusion to Isa 25:8.
[8:1] 169 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 170 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 171 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 172 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 174 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 175 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] 176 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] 177 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 178 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] 179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 180 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] 181 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:7] 183 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 184 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 186 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 187 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] 188 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] 189 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 190 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 192 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 193 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 194 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] 195 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 196 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 197 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 198 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 199 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 200 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 201 tn Grk “one eagle.”
[8:13] 202 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] 203 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] 204 tn Grk “about to sound their trumpets,” but this is redundant in English.
[9:1] 205 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 206 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 207 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] 208 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 209 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 210 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 211 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 212 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 213 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 214 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] 215 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 216 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 217 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 218 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 219 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] 220 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] 221 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 222 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 223 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 224 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 225 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 226 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 227 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] 228 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] 229 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 230 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] 231 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] 232 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 233 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] 234 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 235 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 236 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 237 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 238 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 239 tc ‡ Several key
[9:14] 241 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] 242 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 243 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 244 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] 245 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 246 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 247 tn Grk “twenty thousand of ten thousands.”
[9:17] 248 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] 249 tn Grk “and those seated on them.”
[9:17] 250 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 251 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 252 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] 253 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 254 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 255 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 256 tn Traditionally, “brimstone.”
[9:18] 257 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] 258 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 260 tn The word “made” is not in the Greek text but is implied.
[9:20] 261 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] 262 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] 263 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] 264 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 266 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 267 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] 268 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 269 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 270 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 271 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 272 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 273 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 274 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 275 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] 276 tn See the note on the word “servants” in 1:1.
[10:8] 277 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 278 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 279 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] 280 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 281 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 282 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 283 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 284 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] 285 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 286 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 287 tn Grk “it was.” The idea of taste is implied.
[10:10] 288 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 289 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 290 tn The referent of “they” is not clear in the Greek text.
[10:11] 291 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] 292 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 293 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 295 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 296 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 297 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 298 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 299 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 300 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] 301 sn This description is parenthetical in nature.
[11:5] 302 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 303 tn This is a collective singular in Greek.
[11:5] 304 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 305 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 308 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] 310 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 311 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 312 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 313 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 314 tn Grk “spiritually.”
[11:9] 315 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 316 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] 317 tn Or “to be buried.”
[11:11] 318 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 319 tn Grk “fell upon.”
[11:12] 320 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 321 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] 322 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 323 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 324 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 325 tn Grk “seven thousand names of men.”
[11:14] 326 tn Grk “has passed.”
[11:15] 327 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 328 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 329 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 330 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] 332 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] 333 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 334 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 335 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 336 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 337 tn See the note on the word “servants” in 1:1.
[11:18] 338 tn Grk “who fear.”
[11:18] 339 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] 340 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] 341 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 342 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] 343 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] 344 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 345 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 346 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 347 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] 348 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 349 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] 350 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 351 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 352 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 353 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 354 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] 356 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 357 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] 358 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 359 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 361 tn Grk “where she has there a place prepared by God.”
[12:6] 362 tn Grk “so they can take care of her.”
[12:7] 363 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 364 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] 365 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 366 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 368 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 369 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 370 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 371 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 372 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 373 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] 374 tn Or “who accuses them continually.”
[12:11] 375 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 376 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 377 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] 378 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] 379 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 381 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 383 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 384 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] 385 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 386 tn Grk “so that he might make her swept away.”
[12:16] 387 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 388 tn Grk “the earth helped the woman.”
[12:16] 389 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 390 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 391 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 393 tn Grk “and having.”
[12:17] 394 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] 395 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 396 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 397 tn Or “sandy beach” (L&N 1.64).
[12:17] 398 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] 399 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 400 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] 401 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] 402 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] 403 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 404 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 405 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 406 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 407 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] 408 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] 409 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] 410 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] 411 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 412 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] 413 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] 414 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 415 tn Grk “to it was granted.”
[13:5] 416 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 417 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 418 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 419 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] 420 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] 421 tc Many
[13:7] 422 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 423 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] 424 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 425 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] 426 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 427 tc Many
[13:10] 428 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] 429 tn Or “perseverance.”
[13:11] 430 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 431 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 432 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] 433 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] 434 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 435 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 436 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 437 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] 438 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 439 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 440 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] 441 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 442 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 443 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] 444 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 445 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 446 tn See the note on the word “servants” in 1:1.
[13:17] 447 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] 448 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] 449 tn Grk “except the one who had.”
[13:17] 450 tn Grk “his name or the number of his name.”
[13:18] 451 tn Grk “Here is wisdom.”
[13:18] 452 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] 453 tc A few
[14:1] 454 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 455 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 456 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] 457 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 458 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] 459 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 460 tn Grk “in their mouth was not found a lie.”
[14:5] 461 tc Several
[14:6] 462 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 463 tc Most
[14:6] 464 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] 466 tn Or “an eternal gospel to announce as good news.”
[14:6] 467 tn Grk “to those seated on the earth.”
[14:6] 468 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] 469 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] 470 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 471 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 472 tn Grk “And another angel, a second.”
[14:8] 473 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] 474 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 475 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 476 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 477 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] 478 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 479 tn Grk “And another angel, a third.”
[14:9] 480 tn Grk “followed them.”
[14:9] 481 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 482 tn Grk “he himself.”
[14:10] 483 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] 484 tn Traditionally, “brimstone.”
[14:11] 485 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 486 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] 487 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] 490 tn Or “the perseverance.”
[14:12] 491 tn Grk “who keep.”
[14:12] 492 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 493 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] 494 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 495 tn Or “from their trouble” (L&N 22.7).
[14:13] 496 tn Grk “their deeds will follow with them.”
[14:14] 497 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 498 tn Grk “and behold, a white cloud.”
[14:14] 499 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] 500 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 501 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 502 tn Grk “Send out.”
[14:15] 503 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 504 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 505 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 506 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 507 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 508 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] 510 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] 511 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] 512 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 513 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] 514 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 515 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 516 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] 517 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] 518 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 519 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 520 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] 521 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] 522 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 523 tn Grk “seven plagues – the last ones.”
[15:2] 524 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 525 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 526 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 527 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 528 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] 529 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 530 tn Here καί (kai) has not been translated.
[15:3] 531 tn See the note on the word “servants” in 1:1.
[15:3] 532 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 533 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] 534 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 535 tc Certain
[15:4] 536 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] 537 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] 538 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 539 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] 540 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 541 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] 542 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] 543 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] 544 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 546 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] 547 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 548 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 549 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] 550 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 551 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 552 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 553 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 554 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 555 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 556 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 557 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 558 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 559 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 560 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 561 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] 562 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 563 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 564 tn Grk “the altar saying.”
[16:7] 565 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] 566 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 567 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 568 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 569 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 570 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 571 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] 572 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 573 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 574 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 575 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 576 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 577 tn Grk “his kingdom became dark.”
[16:10] 578 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 579 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 580 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 581 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] 582 tn Or “ulcerated sores” (see 16:2).
[16:11] 583 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 584 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 585 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 586 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 587 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 588 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 589 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] 590 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 591 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 592 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] 593 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] 594 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] 595 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] 596 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] 597 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] 598 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 599 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 600 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] 601 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 602 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 603 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 604 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] 605 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 606 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 607 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 609 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 610 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] 611 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] 612 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 614 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] 615 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] 616 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] 617 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] 618 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 619 tn Grk “the plague of it.”
[16:21] 620 tn Grk “since the plague of it was exceedingly great.”
[17:1] 621 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 622 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.”
[17:1] 623 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
[17:2] 624 tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
[17:3] 625 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
[17:3] 626 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[17:3] 628 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 629 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
[17:4] 630 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 631 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 632 tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[17:4] 633 tc Several
[17:5] 634 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 635 tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).
[17:6] 636 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
[17:6] 637 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 638 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 639 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 640 tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.
[17:8] 641 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.”
[17:8] 642 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 643 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
[17:9] 644 tn Grk “Here is the mind that has wisdom.”
[17:9] 645 tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.
[17:10] 646 tn That is, one currently reigns.
[17:11] 647 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 648 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 649 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 650 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 651 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 652 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 653 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 654 tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[17:16] 655 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 656 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 657 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
[17:17] 659 tn Or “his intent.”
[17:17] 660 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 661 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 662 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 663 tn Or “completed.”
[17:18] 664 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 665 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 666 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 667 tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.
[18:2] 668 tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”
[18:2] 669 tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some
[18:3] 670 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 671 tc ‡ Several
[18:3] 672 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 673 tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.
[18:4] 674 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 675 tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”
[18:5] 676 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 677 tn That is, remembered her sins to execute judgment on them.
[18:6] 679 tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:6] 680 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 681 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 682 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:7] 683 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 684 tn Grk “For this reason, her plagues will come.”
[18:8] 685 tn Grk “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).
[18:8] 686 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 687 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 688 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 689 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:9] 690 tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.
[18:10] 691 tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”
[18:11] 692 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 693 tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”
[18:12] 694 tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more
[18:12] 695 tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”
[18:12] 696 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 697 tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”
[18:13] 698 tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”
[18:13] 699 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 700 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 701 tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”
[18:13] 702 tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”
[18:13] 703 tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).
[18:14] 704 tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”
[18:14] 705 tn Grk “you desired in your soul.”
[18:14] 706 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 707 tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”
[18:14] 708 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
[18:14] sn This verse forms a parenthetical aside in the narrative.
[18:15] 709 tn Grk “the merchants [sellers] of these things.”
[18:15] 710 tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.
[18:16] 711 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 712 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 713 tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
[18:17] 714 tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”
[18:17] 715 tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”
[18:17] 716 tn Grk “and as many as.”
[18:18] 717 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 718 tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[18:19] 719 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.
[18:19] 720 tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
[18:20] 721 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
[18:20] 722 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
[18:20] sn This verse forms a parenthetical aside in the narrative.
[18:21] 723 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 724 tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.
[18:21] 725 sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.
[18:22] 726 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 727 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 728 tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”
[18:22] 729 tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.
[18:23] 730 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 731 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.”
[18:24] 732 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 733 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 734 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 735 tn Compare the similar phrase in Rev 16:7.
[19:2] 736 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 737 tn See the note on the word “servants” in 1:1.
[19:2] 738 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 739 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 740 tn Or “her smoke ascends forever and ever.”
[19:4] 741 tn Grk “creatures fell down.” 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.”
[19:5] 742 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 743 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 744 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 745 tc Several
[19:6] 746 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
[19:7] 747 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 748 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”
[19:8] 749 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 750 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 751 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 752 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 753 tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[19:10] 754 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 755 tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
[19:10] 756 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.
[19:10] 757 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 758 tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[19:10] 759 tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”
[19:11] 760 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 761 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 762 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.
[19:11] 763 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
[19:12] 764 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 765 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] 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.
[19:12] 766 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[19:12] 767 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
[19:13] 768 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
[19:13] tn Or perhaps “soaked.”
[19:13] 769 tn Grk “the name of him is called.”
[19:14] 770 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 771 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”
[19:15] 772 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 773 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 774 tn Grk “will shepherd.”
[19:15] 775 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
[19:15] 776 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
[19:15] 777 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) 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).
[19:15] 778 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.”
[19:17] 779 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 780 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 781 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
[19:17] 782 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 783 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 784 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 785 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[19:18] 786 tn See the note on the word “servants” in 1:1.
[19:19] 787 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 788 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
[19:20] 789 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.”
[19:20] 790 tn Traditionally, “brimstone.”
[19:21] 791 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 792 tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”
[20:1] 793 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 794 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
[20:2] 795 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 796 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 797 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 798 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
[20:4] 799 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 800 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
[20:4] 801 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
[20:4] 802 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 803 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
[20:5] 804 sn This statement appears to be a parenthetical comment by the author.
[20:6] 805 tn Grk “who has a share.”
[20:6] 806 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
[20:7] 807 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 809 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 810 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 811 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 812 tn The shift here to past tense reflects the Greek text.
[20:9] 813 tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
[20:9] 814 tn Or “surrounded.”
[20:9] 815 tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”
[20:9] 816 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 817 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 819 tn Traditionally, “brimstone.”
[20:10] 820 tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
[20:11] 821 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 822 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 823 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
[20:11] sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
[20:12] 825 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 826 tn Grk “another book was opened, which is of life.”
[20:12] 827 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 828 tn Grk “from the things written in the books according to their works.”
[20:13] 829 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 830 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 831 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 832 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 833 tn The word “name” is not in the Greek text, but is implied.
[20:15] 834 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
[21:1] 835 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 836 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:3] 837 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 838 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
[21:3] 839 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:3] 840 tc ‡ Most
[21:4] 841 tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.
[21:4] 842 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:5] 843 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 844 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 846 tn Or “It has happened.”
[21:6] 847 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 848 tn Or “as a free gift” (see L&N 57.85).
[21:7] 849 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 850 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.”
[21:8] 851 tn Grk “idolaters.”
[21:8] 852 tn Grk “their share.”
[21:8] 853 tn Traditionally, “brimstone.”
[21:8] 854 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
[21:9] 855 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 856 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.” See also v. 15.
[21:10] 857 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 858 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[21:10] 859 tn Grk “to a mountain great and high.”
[21:11] 860 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
[21:11] 861 tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
[21:12] 862 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 863 tn Grk “a (city) wall great and high.”
[21:12] 864 tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
[21:12] 865 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 866 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 867 tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
[21:13] 868 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 869 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 870 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 871 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 872 tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”
[21:16] 873 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 874 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 875 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
[21:17] 876 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
[21:17] 877 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
[21:18] 878 tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[21:18] 879 tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.
[21:18] 880 tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
[21:19] 881 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 882 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 883 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 884 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 885 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 886 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 887 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 888 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
[21:21] 889 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 890 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 891 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
[21:22] 892 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.”
[21:24] 893 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 894 tn Or “splendor”; Grk “glory.”
[21:25] 895 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
[21:25] 896 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
[21:25] 897 tn The clause has virtually the force of a parenthetical comment.
[21:26] 898 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
[21:26] 899 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 900 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 901 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
[21:27] 902 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 903 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
[21:27] 904 tn Grk “those who are written”; the word “names” is implied.
[22:1] 905 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:1] 906 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
[22:1] 907 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
[22:2] 908 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:2] 909 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[22:2] 910 tn Grk “From here and from there.”
[22:2] 911 tn Or “twelve crops” (one for each month of the year).
[22:2] 912 tn The words “of the year” are implied.
[22:3] 913 tn Or “be anything accursed” (L&N 33.474).
[22:3] 914 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:3] 915 tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.
[22:3] 916 tn See the note on the word “servants” in 1:1.
[22:3] 917 tn Or “will serve.”
[22:6] 918 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:6] 919 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
[22:6] 921 tn See the note on the word “servants” in 1:1.
[22:7] 922 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
[22:8] 923 tn Or “I am John, the one who heard and saw these things.”
[22:8] 924 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:8] 925 tn Grk “I fell down and worshiped at the feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[22:9] 926 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[22:9] 927 tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
[22:9] 928 tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here 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.
[22:9] 929 tn Grk “keep” (an idiom for obedience).
[22:10] 930 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[22:11] 931 tn Grk “must do evil still.”
[22:11] 932 tn For this translation see L&N 88.258; the term refers to living in moral filth.
[22:11] 933 tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.
[22:12] 934 tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.
[22:13] 935 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
[22:14] 936 tn Grk “so that there will be to them authority over the tree of life.”
[22:15] 937 tn On the term φάρμακοι (farmakoi) see L&N 53.101.
[22:15] 938 tn Or “lying,” “deceit.”
[22:16] 939 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
[22:19] 941 tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek
[22:21] 942 tc Most
