Wahyu 12:1--22:21
Konteks12:1 Then 1 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. 2 12:2 She 3 was pregnant and was screaming in labor pains, struggling 4 to give birth. 12:3 Then 5 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 6 12:4 Now 7 the dragon’s 8 tail swept away a third of the stars in heaven and hurled them to the earth. Then 9 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 10 the woman gave birth to a son, a male child, 11 who is going to rule 12 over all the nations 13 with an iron rod. 14 Her 15 child was suddenly caught up to God and to his throne, 12:6 and she 16 fled into the wilderness 17 where a place had been prepared for her 18 by God, so she could be taken care of 19 for 1,260 days.
12:7 Then 20 war broke out in heaven: Michael 21 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 22 the dragon was not strong enough to prevail, 23 so there was no longer any place left 24 in heaven for him and his angels. 25 12:9 So 26 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 27 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 28 of his Christ, 29 have now come,
because the accuser of our brothers and sisters, 30
the one who accuses them day and night 31 before our God,
has been thrown down.
12:11 But 32 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 33 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 34 woe to the earth and the sea
because the devil has come down to you!
He 35 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 36 when the dragon realized 37 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 38 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 39 to the place God 40 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 41 12:15 Then 42 the serpent spouted water like a river out of his mouth after the woman in an attempt to 43 sweep her away by a flood, 12:16 but 44 the earth came to her rescue; 45 the ground opened up 46 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 47 the dragon became enraged at the woman and went away to make war on the rest of her children, 48 those who keep 49 God’s commandments and hold to 50 the testimony about Jesus. 51 (12:18) And the dragon 52 stood 53 on the sand 54 of the seashore. 55
13:1 Then 56 I saw a beast coming up out of the sea. It 57 had ten horns and seven heads, and on its horns were ten diadem crowns, 58 and on its heads a blasphemous name. 59 13:2 Now 60 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 61 dragon gave the beast 62 his power, his throne, and great authority to rule. 63 13:3 One of the beast’s 64 heads appeared to have been killed, 65 but the lethal wound had been healed. 66 And the whole world followed 67 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 68 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 69 13:5 The beast 70 was given a mouth speaking proud words 71 and blasphemies, and he was permitted 72 to exercise ruling authority 73 for forty-two months. 13:6 So 74 the beast 75 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 76 that is, those who dwell in heaven. 13:7 The beast 77 was permitted to go to war against the saints and conquer them. 78 He was given ruling authority 79 over every tribe, people, 80 language, and nation, 13:8 and all those who live on the earth will worship the beast, 81 everyone whose name has not been written since the foundation of the world 82 in the book of life belonging to the Lamb who was killed. 83 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, 84
then by the sword he must be killed.
This 85 requires steadfast endurance 86 and faith from the saints.
13:11 Then 87 I saw another beast 88 coming up from the earth. He 89 had two horns like a lamb, 90 but 91 was speaking like a dragon. 13:12 He 92 exercised all the ruling authority 93 of the first beast on his behalf, 94 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 95 performed momentous signs, even making fire come down from heaven in front of people 96 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 97 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 98 was empowered 99 to give life 100 to the image of the first beast 101 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 102 everyone (small and great, rich and poor, free and slave 103 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 104 or sell things 105 unless he bore 106 the mark of the beast – that is, his name or his number. 107 13:18 This calls for wisdom: 108 Let the one who has insight calculate the beast’s number, for it is man’s number, 109 and his number is 666. 110
14:1 Then 111 I looked, and here was 112 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 113 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 114 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 115 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 116 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; 117 they 118 are blameless.
14:6 Then 119 I saw another 120 angel flying directly overhead, 121 and he had 122 an eternal gospel to proclaim 123 to those who live 124 on the earth – to every nation, tribe, 125 language, and people. 14:7 He declared 126 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 127 second 128 angel 129 followed the first, 130 declaring: 131 “Fallen, fallen is Babylon the great city! 132 She made all the nations 133 drink of the wine of her immoral passion.” 134
14:9 A 135 third angel 136 followed the first two, 137 declaring 138 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 139 will also drink of the wine of God’s anger 140 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 141 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 142 torture will go up 143 forever and ever, and those who worship the beast and his image will have 144 no rest day or night, along with 145 anyone who receives the mark of his name.” 14:12 This requires 146 the steadfast endurance 147 of the saints – those who obey 148 God’s commandments and hold to 149 their faith in Jesus. 150
14:13 Then 151 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, 152 because their deeds will follow them.” 153
14:14 Then 154 I looked, and a white cloud appeared, 155 and seated on the cloud was one like a son of man! 156 He had 157 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 158 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 159 your sickle and start to reap, 160 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 161 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 162 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 163 angel, who was in charge of 164 the fire, came from the altar and called in a loud voice to the angel 165 who had the sharp sickle, “Use 166 your sharp sickle and gather 167 the clusters of grapes 168 off the vine of the earth, 169 because its grapes 170 are now ripe.” 171 14:19 So 172 the angel swung his sickle over the earth and gathered the grapes from the vineyard 173 of the earth and tossed them into the great 174 winepress of the wrath of God. 14:20 Then 175 the winepress was stomped 176 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 177 for a distance of almost two hundred miles. 178
15:1 Then 179 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 180 (they are final because in them God’s anger is completed).
15:2 Then 181 I saw something like a sea of glass 182 mixed with fire, and those who had conquered 183 the beast and his image and the number of his name. They were standing 184 by 185 the sea of glass, holding harps given to them by God. 186 15:3 They 187 sang the song of Moses the servant 188 of God and the song of the Lamb: 189
“Great and astounding are your deeds,
Lord God, the All-Powerful! 190
Just 191 and true are your ways,
King over the nations! 192
15:4 Who will not fear you, O Lord,
and glorify 193 your name, because you alone are holy? 194
All nations 195 will come and worship before you
for your righteous acts 196 have been revealed.”
15:5 After 197 these things I looked, and the temple (the tent 198 of the testimony) 199 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 200 around their chests. 15:7 Then 201 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 202 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 203 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 204 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.” 205 16:2 So 206 the first angel 207 went and poured out his bowl on the earth. Then 208 ugly and painful sores 209 appeared on the people 210 who had the mark of the beast and who worshiped his image.
16:3 Next, 211 the second angel 212 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 213 the third angel 214 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 215 I heard the angel of the waters saying:
“You are just 216 – the one who is and who was,
the Holy One – because you have passed these judgments, 217
16:6 because they poured out the blood of your saints and prophets,
so 218 you have given them blood to drink. They got what they deserved!” 219
16:7 Then 220 I heard the altar reply, 221 “Yes, Lord God, the All-Powerful, 222 your judgments are true and just!”
16:8 Then 223 the fourth angel 224 poured out his bowl on the sun, and it was permitted to scorch people 225 with fire. 16:9 Thus 226 people 227 were scorched by the terrible heat, 228 yet 229 they blasphemed the name of God, who has ruling authority 230 over these plagues, and they would not repent and give him glory.
16:10 Then 231 the fifth angel 232 poured out his bowl on the throne of the beast so that 233 darkness covered his kingdom, 234 and people 235 began to bite 236 their tongues because 237 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 238 and because of their sores, 239 but nevertheless 240 they still refused to repent 241 of their deeds.
16:12 Then 242 the sixth angel 243 poured out his bowl on the great river Euphrates and dried up its water 244 to prepare the way 245 for the kings from the east. 246 16:13 Then 247 I saw three unclean spirits 248 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 249 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 250
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 251 his clothes so that he will not have to walk around naked and his shameful condition 252 be seen.) 253
16:16 Now 254 the spirits 255 gathered the kings and their armies 256 to the place that is called Armageddon 257 in Hebrew.
16:17 Finally 258 the seventh angel 259 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 260 there were flashes of lightning, roaring, 261 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 262 has been on the earth, so tremendous was that earthquake. 16:19 The 263 great city was split into three parts and the cities of the nations 264 collapsed. 265 So 266 Babylon the great was remembered before God, and was given the cup 267 filled with the wine made of God’s furious wrath. 268 16:20 Every 269 island fled away 270 and no mountains could be found. 271 16:21 And gigantic hailstones, weighing about a hundred pounds 272 each, fell from heaven 273 on people, 274 but they 275 blasphemed God because of the plague of hail, since it 276 was so horrendous. 277
17:1 Then 278 one of the seven angels who had the seven bowls came and spoke to me. 279 “Come,” he said, “I will show you the condemnation and punishment 280 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.” 281 17:3 So 282 he carried me away in the Spirit 283 to a wilderness, 284 and there 285 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 286 the woman was dressed in purple and scarlet clothing, 287 and adorned with gold, 288 precious stones, and pearls. She held 289 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 290 17:5 On 291 her forehead was written a name, a mystery: 292 “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. 293 I 294 was greatly astounded 295 when I saw her. 17:7 But 296 the angel said to me, “Why are you astounded? I will interpret 297 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 298 and then go to destruction. The 299 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 300 the beast was, and is not, but is to come. 17:9 (This requires 301 a mind that has wisdom.) The seven heads are seven mountains 302 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 303 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 304 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 305 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 306 as kings with the beast for one hour. 17:13 These kings 307 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 308 the Lamb are the called, chosen, and faithful.”
17:15 Then 309 the angel 310 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 311 nations, and languages. 17:16 The 312 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 313 will consume her flesh and burn her up with fire. 314 17:17 For God has put into their minds 315 to carry out his purpose 316 by making 317 a decision 318 to give their royal power 319 to the beast until the words of God are fulfilled. 320 17:18 As for 321 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. 322 18:2 He 323 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 324 has become a lair for demons,
a haunt 325 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 326
18:3 For all the nations 327 have fallen 328 from
the wine of her immoral passion, 329
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.” 330
18:4 Then 331 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 332 up all the way to heaven 333 and God has remembered 334 her crimes. 335 18:6 Repay her the same way she repaid others; 336 pay her back double 337 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 338 she exalted herself and lived in sensual luxury, 339 to this extent give her torment and grief because she said to herself, 340 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 341 in a single day: disease, 342 mourning, 343 and famine, and she will be burned down 344 with fire, because the Lord God who judges her is powerful!”
18:9 Then 345 the kings of the earth who committed immoral acts with her and lived in sensual luxury 346 with her will weep and wail for her when they see the smoke from the fire that burns her up. 347 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 348 has come!”
18:11 Then 349 the merchants of the earth will weep and mourn for her because no one buys their cargo 350 any longer – 18:12 cargo such as gold, silver, 351 precious stones, pearls, fine linen, purple cloth, silk, 352 scarlet cloth, 353 all sorts of things made of citron wood, 354 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 355 incense, perfumed ointment, 356 frankincense, 357 wine, olive oil and costly flour, 358 wheat, cattle and sheep, horses and four-wheeled carriages, 359 slaves and human lives. 360
18:14 (The ripe fruit 361 you greatly desired 362
has gone from you,
and all your luxury 363 and splendor 364
have gone from you –
they will never ever be found again!) 365
18:15 The merchants who sold 366 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 367 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 368
and adorned with gold, 369 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 370
And every ship’s captain, 371 and all who sail along the coast 372 – seamen, and all who 373 make their living from the sea, stood a long way off 18:18 and began to shout 374 when they saw the smoke from the fire that burned her up, 375 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 376
“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!” 377
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 378 against her on your behalf!) 379
18:21 Then 380 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 381
Babylon the great city will be thrown down 382
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 383 again.
No 384 craftsman 385 who practices any trade
will ever be found in you again;
the noise of a mill 386 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 387 were deceived by your magic spells! 388
18:24 The 389 blood of the saints and prophets was found in her, 390
along with the blood 391 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. 392
For he has judged 393 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 394 poured out by her own hands!” 395
19:3 Then 396 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 397 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 398 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 399 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 400 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: 401
“Hallelujah!
For the Lord our God, 402 the All-Powerful, 403 reigns!
19:7 Let us rejoice 404 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” 405 (for the fine linen is the righteous deeds of the saints). 406
19:9 Then 407 the angel 408 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 409 I threw myself down 410 at his feet to worship him, but 411 he said, “Do not do this! 412 I am only 413 a fellow servant 414 with you and your brothers 415 who hold to the testimony about 416 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 417 I saw heaven opened and here came 418 a white horse! The 419 one riding it was called “Faithful” and “True,” and with justice 420 he judges and goes to war. 19:12 His eyes are like a fiery 421 flame and there are many diadem crowns 422 on his head. He has 423 a name written 424 that no one knows except himself. 19:13 He is dressed in clothing dipped 425 in blood, and he is called 426 the Word of God. 19:14 The 427 armies that are in heaven, dressed in white, clean, fine linen, 428 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 429 He 430 will rule 431 them with an iron rod, 432 and he stomps the winepress 433 of the furious 434 wrath of God, the All-Powerful. 435 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 436 I saw one angel standing in 437 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 438
“Come, gather around for the great banquet 439 of God,
19:18 to eat 440 your fill 441 of the flesh of kings,
the flesh of generals, 442
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 443
and small and great!”
19:19 Then 444 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 445 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 446 – 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. 447 19:21 The 448 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 449 themselves with their flesh.
20:1 Then 450 I saw an angel descending from heaven, holding 451 in his hand the key to the abyss and a huge chain. 20:2 He 452 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 453 then 454 threw him into the abyss and locked 455 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 456 I saw thrones and seated on them were those who had been given authority to judge. 457 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 458 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 459 came to life 460 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.) 461 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 462 in the first resurrection. The second death has no power over them, 463 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 464 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 465 the nations at the four corners of the earth, Gog and Magog, 466 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 467 20:9 They 468 went up 469 on the broad plain of the earth 470 and encircled 471 the camp 472 of the saints and the beloved city, but 473 fire came down from heaven and devoured them completely. 474 20:10 And the devil who deceived 475 them was thrown into the lake of fire and sulfur, 476 where the beast and the false prophet are 477 too, and they will be tormented there day and night forever and ever.
20:11 Then 478 I saw a large 479 white throne and the one who was seated on it; the earth and the heaven 480 fled 481 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 482 books were opened, and another book was opened – the book of life. 483 So 484 the dead were judged by what was written in the books, according to their deeds. 485 20:13 The 486 sea gave up the dead that were in it, and Death 487 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 488 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 489 anyone’s name 490 was not found written in the book of life, that person 491 was thrown into the lake of fire.
21:1 Then 492 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 493 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 494 of God is among human beings. 495 He 496 will live among them, and they will be his people, and God himself will be with them. 497 21:4 He 498 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.” 499
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 500 he said to me, “Write it down, 501 because these words are reliable 502 and true.” 21:6 He also said to me, “It is done! 503 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 504 free of charge 505 from the spring of the water of life. 21:7 The one who conquers 506 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, 507 idol worshipers, 508 and all those who lie, their place 509 will be in the lake that burns with fire and sulfur. 510 That 511 is the second death.”
21:9 Then 512 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 513 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 514 he took me away in the Spirit 515 to a huge, majestic mountain 516 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 517 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 518 21:12 It has 519 a massive, high wall 520 with twelve gates, 521 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 522 are written on the gates. 523 21:13 There are 524 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. 525 21:14 The 526 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 527 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 528 the city is laid out as a square, 529 its length and width the same. He 530 measured the city with the measuring rod 531 at fourteen hundred miles 532 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 533 according to human measurement, which is also the angel’s. 534 21:18 The city’s 535 wall is made 536 of jasper and the city is pure gold, like transparent glass. 537 21:19 The foundations of the city’s wall are decorated 538 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 539 the fourth emerald, 21:20 the fifth onyx, 540 the sixth carnelian, 541 the seventh chrysolite, 542 the eighth beryl, 543 the ninth topaz, the tenth chrysoprase, 544 the eleventh jacinth, 545 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 546 main street 547 of the city is pure gold, like transparent glass.
21:22 Now 548 I saw no temple in the city, because the Lord God – the All-Powerful 549 – 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 550 will walk by its light and the kings of the earth will bring their grandeur 551 into it. 21:25 Its gates will never be closed during the day 552 (and 553 there will be no night there). 554 21:26 They will bring the grandeur and the wealth 555 of the nations 556 into it, 21:27 but 557 nothing ritually unclean 558 will ever enter into it, nor anyone who does what is detestable 559 or practices falsehood, 560 but only those whose names 561 are written in the Lamb’s book of life.
22:1 Then 562 the angel 563 showed me the river of the water of life – water as clear as crystal – pouring out 564 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 565 main street. 566 On each side 567 of the river is the tree of life producing twelve kinds 568 of fruit, yielding its fruit every month of the year. 569 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 570 and the throne of God and the Lamb will be in the city. 571 His 572 servants 573 will worship 574 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 575 the angel 576 said to me, “These words are reliable 577 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 578 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.) 579
22:8 I, John, am the one who heard and saw these things, 580 and when I heard and saw them, 581 I threw myself down 582 to worship at the feet of the angel who was showing them to me. 22:9 But 583 he said to me, “Do not do this! 584 I am a fellow servant 585 with you and with your brothers the prophets, and with those who obey 586 the words of this book. Worship God!” 22:10 Then 587 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, 588 and the one who is morally filthy 589 must continue to be filthy. The 590 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 591 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!) 592
22:14 Blessed are those who wash their robes so they can have access 593 to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers 594 and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! 595
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!” 596 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 597 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 598 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. 599
[12:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 2 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 4 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] 5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 6 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] 7 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 8 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 10 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 11 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] 13 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 14 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] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 16 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 18 tn Grk “where she has there a place prepared by God.”
[12:6] 19 tn Grk “so they can take care of her.”
[12:7] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 21 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] 22 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 23 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 25 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 26 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 28 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 29 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 30 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] 31 tn Or “who accuses them continually.”
[12:11] 32 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 33 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 34 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] 35 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] 36 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 38 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 40 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 41 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] 42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 43 tn Grk “so that he might make her swept away.”
[12:16] 44 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 45 tn Grk “the earth helped the woman.”
[12:16] 46 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 47 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 48 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 50 tn Grk “and having.”
[12:17] 51 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] 52 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 53 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 54 tn Or “sandy beach” (L&N 1.64).
[12:17] 55 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] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 57 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] 58 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] 59 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] 60 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 61 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 62 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 63 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 64 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] 65 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] 66 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] 67 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] 68 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 69 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] 70 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] 71 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 72 tn Grk “to it was granted.”
[13:5] 73 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 74 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 75 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 76 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] 77 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] 78 tc Many
[13:7] 79 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 80 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] 81 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 82 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] 83 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 84 tc Many
[13:10] 85 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] 86 tn Or “perseverance.”
[13:11] 87 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 88 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 89 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] 90 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] 91 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 92 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 93 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 94 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] 95 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 96 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 97 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] 98 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 99 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 100 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] 101 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 102 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 103 tn See the note on the word “servants” in 1:1.
[13:17] 104 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] 105 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] 106 tn Grk “except the one who had.”
[13:17] 107 tn Grk “his name or the number of his name.”
[13:18] 108 tn Grk “Here is wisdom.”
[13:18] 109 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] 110 tc A few
[14:1] 111 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 112 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 113 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] 114 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 115 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] 116 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 117 tn Grk “in their mouth was not found a lie.”
[14:5] 118 tc Several
[14:6] 119 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 120 tc Most
[14:6] 121 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] 123 tn Or “an eternal gospel to announce as good news.”
[14:6] 124 tn Grk “to those seated on the earth.”
[14:6] 125 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] 126 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] 127 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 128 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 129 tn Grk “And another angel, a second.”
[14:8] 130 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] 131 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 132 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 133 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 134 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] 135 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 136 tn Grk “And another angel, a third.”
[14:9] 137 tn Grk “followed them.”
[14:9] 138 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 139 tn Grk “he himself.”
[14:10] 140 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] 141 tn Traditionally, “brimstone.”
[14:11] 142 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 143 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] 144 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] 147 tn Or “the perseverance.”
[14:12] 148 tn Grk “who keep.”
[14:12] 149 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 150 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] 151 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 152 tn Or “from their trouble” (L&N 22.7).
[14:13] 153 tn Grk “their deeds will follow with them.”
[14:14] 154 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 155 tn Grk “and behold, a white cloud.”
[14:14] 156 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] 157 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 158 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 159 tn Grk “Send out.”
[14:15] 160 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 161 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 162 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 163 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 164 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 165 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] 167 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] 168 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] 169 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 170 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] 171 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 172 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 173 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] 174 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] 175 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 176 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 177 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] 178 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] 179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 180 tn Grk “seven plagues – the last ones.”
[15:2] 181 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 182 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 183 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 184 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 185 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] 186 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 187 tn Here καί (kai) has not been translated.
[15:3] 188 tn See the note on the word “servants” in 1:1.
[15:3] 189 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 190 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] 191 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 192 tc Certain
[15:4] 193 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] 194 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] 195 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 196 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] 197 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 198 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] 199 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] 200 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] 201 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 203 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] 204 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 205 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 206 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] 207 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 208 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 209 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 210 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 211 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 212 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 213 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 214 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 215 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 216 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 217 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 218 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] 219 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 220 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 221 tn Grk “the altar saying.”
[16:7] 222 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] 223 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 224 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 225 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 226 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 227 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 228 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] 229 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 230 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 231 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 232 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 233 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 234 tn Grk “his kingdom became dark.”
[16:10] 235 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 236 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 237 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 238 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] 239 tn Or “ulcerated sores” (see 16:2).
[16:11] 240 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 241 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 242 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 243 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 244 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 245 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 246 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] 247 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 248 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 249 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] 250 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] 251 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] 252 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] 253 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] 254 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] 255 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 256 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 257 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] 258 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 259 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 260 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 261 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] 262 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 263 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 264 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 266 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 267 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] 268 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] 269 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 271 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] 272 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] 273 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] 274 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] 275 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 276 tn Grk “the plague of it.”
[16:21] 277 tn Grk “since the plague of it was exceedingly great.”
[17:1] 278 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 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.”
[17:1] 280 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] 281 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] 282 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] 283 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] 285 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 286 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] 287 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 288 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 289 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] 290 tc Several
[17:5] 291 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 292 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] 293 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] 294 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 295 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 296 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 297 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] 298 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] 299 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 300 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] 301 tn Grk “Here is the mind that has wisdom.”
[17:9] 302 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] 303 tn That is, one currently reigns.
[17:11] 304 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 305 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 306 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 307 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 308 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 309 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 310 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 311 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] 312 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 313 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] 314 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] 316 tn Or “his intent.”
[17:17] 317 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 318 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 319 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 320 tn Or “completed.”
[17:18] 321 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 322 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 323 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 324 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] 325 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] 326 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] 327 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 328 tc ‡ Several
[18:3] 329 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 330 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] 331 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 332 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] 333 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 334 tn That is, remembered her sins to execute judgment on them.
[18:6] 336 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] 337 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 338 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 339 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] 340 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 341 tn Grk “For this reason, her plagues will come.”
[18:8] 342 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] 343 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 344 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 345 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 346 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] 347 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] 348 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] 349 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 350 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] 351 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] 352 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] 353 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 354 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] 355 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] 356 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 357 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 358 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] 359 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] 360 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] 361 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] 362 tn Grk “you desired in your soul.”
[18:14] 363 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 364 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] 365 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] 366 tn Grk “the merchants [sellers] of these things.”
[18:15] 367 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] 368 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 369 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 370 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] 371 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] 372 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] 373 tn Grk “and as many as.”
[18:18] 374 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 375 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] 376 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] 377 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] 378 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] 379 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] 380 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 381 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] 382 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] 383 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 384 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 385 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] 386 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] 387 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 388 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] 389 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 390 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 391 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 392 tn Compare the similar phrase in Rev 16:7.
[19:2] 393 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] 394 tn See the note on the word “servants” in 1:1.
[19:2] 395 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 396 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 397 tn Or “her smoke ascends forever and ever.”
[19:4] 398 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] 399 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 400 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 401 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] 402 tc Several
[19:6] 403 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] 404 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 405 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] 406 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 407 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 408 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 409 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 410 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] 411 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 412 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] 413 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] 414 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 415 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] 416 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] 417 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 418 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 419 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] 420 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] 421 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 422 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] 423 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] 424 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] 425 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] 426 tn Grk “the name of him is called.”
[19:14] 427 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 428 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] 429 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 430 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 431 tn Grk “will shepherd.”
[19:15] 432 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] 433 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] 434 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] 435 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] 436 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 437 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 438 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] 439 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 440 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 441 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 442 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] 443 tn See the note on the word “servants” in 1:1.
[19:19] 444 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 445 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] 446 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] 447 tn Traditionally, “brimstone.”
[19:21] 448 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 449 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] 450 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 451 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] 452 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 453 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 454 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 455 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] 456 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 457 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] 458 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] 459 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 460 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] 461 sn This statement appears to be a parenthetical comment by the author.
[20:6] 462 tn Grk “who has a share.”
[20:6] 463 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] 464 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 466 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 467 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 468 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 469 tn The shift here to past tense reflects the Greek text.
[20:9] 470 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] 471 tn Or “surrounded.”
[20:9] 472 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] 473 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 474 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 476 tn Traditionally, “brimstone.”
[20:10] 477 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] 478 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 479 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 480 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] 482 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 483 tn Grk “another book was opened, which is of life.”
[20:12] 484 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 485 tn Grk “from the things written in the books according to their works.”
[20:13] 486 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 487 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 488 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 489 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 490 tn The word “name” is not in the Greek text, but is implied.
[20:15] 491 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
[21:1] 492 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 493 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] 494 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 495 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] 496 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] 497 tc ‡ Most
[21:4] 498 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] 499 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] 500 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 501 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] 503 tn Or “It has happened.”
[21:6] 504 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] 505 tn Or “as a free gift” (see L&N 57.85).
[21:7] 506 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 507 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] 508 tn Grk “idolaters.”
[21:8] 509 tn Grk “their share.”
[21:8] 510 tn Traditionally, “brimstone.”
[21:8] 511 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] 512 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 513 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] 514 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 515 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] 516 tn Grk “to a mountain great and high.”
[21:11] 517 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] 518 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] 519 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 520 tn Grk “a (city) wall great and high.”
[21:12] 521 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] 522 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 523 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 524 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] 525 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 526 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 527 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 528 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 529 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] 530 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 531 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 532 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] 533 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] 534 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] 535 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] 536 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] 537 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] 538 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 539 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 540 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 541 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 542 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 543 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 544 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 545 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] 546 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 547 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 548 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] 549 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] 550 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 551 tn Or “splendor”; Grk “glory.”
[21:25] 552 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] 553 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] 554 tn The clause has virtually the force of a parenthetical comment.
[21:26] 555 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] 556 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 557 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 558 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] 559 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 560 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] 561 tn Grk “those who are written”; the word “names” is implied.
[22:1] 562 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:1] 563 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
[22:1] 564 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
[22:2] 565 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:2] 566 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[22:2] 567 tn Grk “From here and from there.”
[22:2] 568 tn Or “twelve crops” (one for each month of the year).
[22:2] 569 tn The words “of the year” are implied.
[22:3] 570 tn Or “be anything accursed” (L&N 33.474).
[22:3] 571 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:3] 572 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] 573 tn See the note on the word “servants” in 1:1.
[22:3] 574 tn Or “will serve.”
[22:6] 575 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:6] 576 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
[22:6] 578 tn See the note on the word “servants” in 1:1.
[22:7] 579 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] 580 tn Or “I am John, the one who heard and saw these things.”
[22:8] 581 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] 582 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] 583 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[22:9] 584 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] 585 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] 586 tn Grk “keep” (an idiom for obedience).
[22:10] 587 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[22:11] 588 tn Grk “must do evil still.”
[22:11] 589 tn For this translation see L&N 88.258; the term refers to living in moral filth.
[22:11] 590 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] 591 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] 592 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] 593 tn Grk “so that there will be to them authority over the tree of life.”
[22:15] 594 tn On the term φάρμακοι (farmakoi) see L&N 53.101.
[22:15] 595 tn Or “lying,” “deceit.”
[22:16] 596 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] 598 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] 599 tc Most
