Wahyu 1:16

1:16 He held ¹  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ²  face shone like the sun shining at full strength.

Wahyu 2:8

To the Church in Smyrna

2:8 “To ³  the angel of the church in Smyrna write the following: ⁴ 

“This is the solemn pronouncement of ⁵  the one who is the first and the last, the one who was dead, but ⁶  came to life:

Wahyu 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁷  will in no way be harmed by the second death.’

Wahyu 3:14

To the Church in Laodicea

3:14 “To ⁸  the angel of the church in Laodicea write the following: ⁹ 

“This is the solemn pronouncement of ¹⁰  the Amen, the faithful and true witness, the originator ¹¹  of God’s creation:

Wahyu 4:10-11

4:10 the twenty-four elders throw themselves to the ground ¹²  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ¹³  before his ¹⁴  throne, saying:

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ¹⁵ 

Wahyu 6:16

6:16 They ¹⁶  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ¹⁷ 

Wahyu 7:17

7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ¹⁸ 

Wahyu 8:11

8:11 (Now ¹⁹  the name of the star is ²⁰  Wormwood.) ²¹  So ²²  a third of the waters became wormwood, ²³  and many people died from these waters because they were poisoned. ²⁴ 

Wahyu 9:5

9:5 The locusts ²⁵  were not given permission ²⁶  to kill ²⁷  them, but only to torture ²⁸  them ²⁹  for five months, and their torture was like that ³⁰  of a scorpion when it stings a person. ³¹ 

Wahyu 11:2

11:2 But ³²  do not measure the outer courtyard ³³  of the temple; leave it out, ³⁴  because it has been given to the Gentiles, ³⁵  and they will trample on the holy city ³⁶  for forty-two months.

Wahyu 11:9

11:9 For three and a half days those from every ³⁷  people, tribe, ³⁸  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ³⁹ 

Wahyu 12:1

The Woman, the Child, and the Dragon

12:1 Then ⁴⁰  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. ⁴¹ 

Wahyu 12:5-7

12:5 So ⁴²  the woman gave birth to a son, a male child, ⁴³  who is going to rule ⁴⁴  over all the nations ⁴⁵  with an iron rod. ⁴⁶  Her ⁴⁷  child was suddenly caught up to God and to his throne, 12:6 and she ⁴⁸  fled into the wilderness ⁴⁹  where a place had been prepared for her ⁵⁰  by God, so she could be taken care of ⁵¹  for 1,260 days.

War in Heaven

12:7 Then ⁵²  war broke out in heaven: Michael ⁵³  and his angels fought against the dragon, and the dragon and his angels fought back.

Wahyu 12:9

12:9 So ⁵⁴  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.

Wahyu 12:11

12:11 But ⁵⁵  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁵⁶  so much that they were afraid to die.

Wahyu 13:5

13:5 The beast ⁵⁷  was given a mouth speaking proud words ⁵⁸  and blasphemies, and he was permitted ⁵⁹  to exercise ruling authority ⁶⁰  for forty-two months.

Wahyu 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ⁶¹ 

then by the sword he must be killed.

This ⁶²  requires steadfast endurance ⁶³  and faith from the saints.

Wahyu 14:20

14:20 Then ⁶⁴  the winepress was stomped ⁶⁵  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ⁶⁶  for a distance of almost two hundred miles. ⁶⁷ 

Wahyu 16:6

16:6 because they poured out the blood of your saints and prophets,

so ⁶⁸  you have given them blood to drink. They got what they deserved!” ⁶⁹ 

Wahyu 16:12

16:12 Then ⁷⁰  the sixth angel ⁷¹  poured out his bowl on the great river Euphrates and dried up its water ⁷²  to prepare the way ⁷³  for the kings from the east. ⁷⁴ 

Wahyu 16:17-18

16:17 Finally ⁷⁵  the seventh angel ⁷⁶  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 ⁷⁷  there were flashes of lightning, roaring, ⁷⁸  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ⁷⁹  has been on the earth, so tremendous was that earthquake.

Wahyu 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ⁸⁰  each, fell from heaven ⁸¹  on people, ⁸²  but they ⁸³  blasphemed God because of the plague of hail, since it ⁸⁴  was so horrendous. ⁸⁵ 

Wahyu 17:4

17:4 Now ⁸⁶  the woman was dressed in purple and scarlet clothing, ⁸⁷  and adorned with gold, ⁸⁸  precious stones, and pearls. She held ⁸⁹  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ⁹⁰ 

Wahyu 17:10

17:10 five have fallen; one is, ⁹¹  and the other has not yet come, but whenever he does come, he must remain for only a brief time.

Wahyu 17:12

17:12 The ⁹²  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁹³  as kings with the beast for one hour.

Wahyu 17:16

17:16 The ⁹⁴  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ⁹⁵  will consume her flesh and burn her up with fire. ⁹⁶ 

Wahyu 18:3

18:3 For all the nations ⁹⁷  have fallen ⁹⁸  from

the wine of her immoral passion, ⁹⁹ 

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.” ¹⁰⁰ 

Wahyu 18:6

18:6 Repay her the same way she repaid others; ¹⁰¹  pay her back double ¹⁰²  corresponding to her deeds. In the cup she mixed, mix double the amount for her.

Wahyu 18:8

18:8 For this reason, she will experience her plagues ¹⁰³  in a single day: disease, ¹⁰⁴  mourning, ¹⁰⁵  and famine, and she will be burned down ¹⁰⁶  with fire, because the Lord God who judges her is powerful!”

Wahyu 18:14-15

18:14 (The ripe fruit ¹⁰⁷  you greatly desired ¹⁰⁸ 

has gone from you,

and all your luxury ¹⁰⁹  and splendor ¹¹⁰ 

have gone from you –

they will never ever be found again!) ¹¹¹ 

18:15 The merchants who sold ¹¹²  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ¹¹³  and mourn,

Wahyu 18:17

18:17 because in a single hour such great wealth has been destroyed!” ¹¹⁴ 

And every ship’s captain, ¹¹⁵  and all who sail along the coast ¹¹⁶  – seamen, and all who ¹¹⁷  make their living from the sea, stood a long way off

Wahyu 18:20

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ¹¹⁸  against her on your behalf!) ¹¹⁹ 

Wahyu 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ¹²⁰  (for the fine linen is the righteous deeds of the saints). ¹²¹ 

Wahyu 19:12

19:12 His eyes are like a fiery ¹²²  flame and there are many diadem crowns ¹²³  on his head. He has ¹²⁴  a name written ¹²⁵  that no one knows except himself.

Wahyu 19:18

19:18 to eat ¹²⁶  your fill ¹²⁷  of the flesh of kings,

the flesh of generals, ¹²⁸ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ¹²⁹ 

and small and great!”

Wahyu 20:9

20:9 They ¹³⁰  went up ¹³¹  on the broad plain of the earth ¹³²  and encircled ¹³³  the camp ¹³⁴  of the saints and the beloved city, but ¹³⁵  fire came down from heaven and devoured them completely. ¹³⁶ 

Wahyu 20:13

20:13 The ¹³⁷  sea gave up the dead that were in it, and Death ¹³⁸  and Hades gave up the dead that were in them, and each one was judged according to his deeds.

Wahyu 21:14

21:14 The ¹³⁹  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

Wahyu 21:18

21:18 The city’s ¹⁴⁰  wall is made ¹⁴¹  of jasper and the city is pure gold, like transparent glass. ¹⁴² 

Wahyu 21:21

21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The ¹⁴³  main street ¹⁴⁴  of the city is pure gold, like transparent glass.

Wahyu 22:14

22:14 Blessed are those who wash their robes so they can have access ¹⁴⁵  to the tree of life and can enter into the city by the gates.

Wahyu 22:19

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 ¹⁴⁶  and in the holy city that are described in this book.

[1:16]  ¹ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ² tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[2:8]  ³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[2:8]  ⁴ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:8]  ⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[2:8]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[2:8]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

[2:11]  ⁷ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:14]  ⁸ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ⁹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ¹⁰ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  ¹¹ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

[4:10]  ¹² tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[4:10]  ¹³ sn See the note on the word crown in Rev 3:11.

[4:10]  ¹⁴ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ¹⁵ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[6:16]  ¹⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[6:16]  ¹⁷ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[7:17]  ¹⁸ sn An allusion to Isa 25:8.

[8:11]  ¹⁹ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ²⁰ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ²¹ sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

[8:11]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ²³ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ²⁴ tn Grk “and many of the men died from these waters because they were bitter.”

[9:5]  ²⁵ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ²⁶ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ²⁷ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

[9:5]  ²⁸ tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

[9:5]  ²⁹ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ³⁰ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ³¹ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[11:2]  ³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ³³ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ³⁴ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ³⁵ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ³⁶ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:9]  ³⁷ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ³⁸ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ³⁹ tn Or “to be buried.”

[12:1]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ⁴¹ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:5]  ⁴² tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ⁴³ 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]  ⁴⁴ tn Grk “shepherd.”

[12:5]  ⁴⁵ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ⁴⁶ 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]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:6]  ⁴⁸ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ⁴⁹ tn Or “desert.”

[12:6]  ⁵⁰ tn Grk “where she has there a place prepared by God.”

[12:6]  ⁵¹ tn Grk “so they can take care of her.”

[12:7]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ⁵³ 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).

[12:9]  ⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:11]  ⁵⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁵⁶ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:5]  ⁵⁷ 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]  ⁵⁸ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ⁵⁹ tn Grk “to it was granted.”

[13:5]  ⁶⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:10]  ⁶¹ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ⁶² 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]  ⁶³ tn Or “perseverance.”

[14:20]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ⁶⁵ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ⁶⁶ 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]  ⁶⁷ 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.

[16:6]  ⁶⁸ 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]  ⁶⁹ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:12]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ⁷¹ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ⁷² tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁷³ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁷⁴ 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.”

[16:17]  ⁷⁵ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ⁷⁶ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ⁷⁸ 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]  ⁷⁹ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:21]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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]  ⁸³ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁸⁴ tn Grk “the plague of it.”

[16:21]  ⁸⁵ tn Grk “since the plague of it was exceedingly great.”

[17:4]  ⁸⁶ 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]  ⁸⁷ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ⁸⁸ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ⁸⁹ 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]  ⁹⁰ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:10]  ⁹¹ tn That is, one currently reigns.

[17:12]  ⁹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁹³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:16]  ⁹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁹⁵ 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]  ⁹⁶ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[18:3]  ⁹⁷ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ⁹⁸ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ⁹⁹ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ¹⁰⁰ 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.

[18:6]  ¹⁰¹ 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]  ¹⁰² tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:8]  ¹⁰³ tn Grk “For this reason, her plagues will come.”

[18:8]  ¹⁰⁴ 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]  ¹⁰⁵ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ¹⁰⁶ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[18:14]  ¹⁰⁷ 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]  ¹⁰⁸ tn Grk “you desired in your soul.”

[18:14]  ¹⁰⁹ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² tn Grk “the merchants [sellers] of these things.”

[18:15]  ¹¹³ 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.

[18:17]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ tn Grk “and as many as.”

[18:20]  ¹¹⁸ 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]  ¹¹⁹ 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.

[19:8]  ¹²⁰ 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]  ¹²¹ sn This phrase is treated as a parenthetical explanation by the author.

[19:12]  ¹²² tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ¹²³ 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]  ¹²⁴ 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]  ¹²⁵ 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.

[19:18]  ¹²⁶ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ¹²⁷ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ¹²⁸ 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]  ¹²⁹ tn See the note on the word “servants” in 1:1.

[20:9]  ¹³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ¹³¹ tn The shift here to past tense reflects the Greek text.

[20:9]  ¹³² 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]  ¹³³ tn Or “surrounded.”

[20:9]  ¹³⁴ 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]  ¹³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ¹³⁶ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[20:13]  ¹³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ¹³⁸ sn Here Death is personified (cf. 1 Cor 15:55).

[21:14]  ¹³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:18]  ¹⁴⁰ 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]  ¹⁴¹ 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]  ¹⁴² 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).

[21:21]  ¹⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ¹⁴⁴ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:14]  ¹⁴⁵ tn Grk “so that there will be to them authority over the tree of life.”

[22:19]  ¹⁴⁶ 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 mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)