Wahyu 6:1--13:18
Konteks6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, 1 “Come!” 2 6:2 So 3 I looked, 4 and here came 5 a white horse! The 6 one who rode it 7 had a bow, and he was given a crown, 8 and as a conqueror 9 he rode out to conquer.
6:3 Then 10 when the Lamb 11 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 12 came out, and the one who rode it 13 was granted permission 14 to take peace from the earth, so that people would butcher 15 one another, and he was given a huge sword.
6:5 Then 16 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 17 I looked, 18 and here came 19 a black horse! The 20 one who rode it 21 had a balance scale 22 in his hand. 6:6 Then 23 I heard something like a voice from among the four living creatures saying, “A quart 24 of wheat will cost a day’s pay 25 and three quarts of barley will cost a day’s pay. But 26 do not damage the olive oil and the wine!”
6:7 Then 27 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 28 I looked 29 and here came 30 a pale green 31 horse! The 32 name of the one who rode it 33 was Death, and Hades followed right behind. 34 They 35 were given authority over a fourth of the earth, to kill its population with the sword, 36 famine, and disease, 37 and by the wild animals of the earth.
6:9 Now 38 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 39 because of the word of God and because of the testimony they had given. 6:10 They 40 cried out with a loud voice, 41 “How long, 42 Sovereign Master, 43 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 44 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 45 of both their fellow servants 46 and their brothers who were going to be killed just as they had been.
6:12 Then 47 I looked when the Lamb opened the sixth seal, and a huge 48 earthquake took place; the sun became as black as sackcloth made of hair, 49 and the full moon became blood red; 50 6:13 and the stars in the sky 51 fell to the earth like a fig tree dropping 52 its unripe figs 53 when shaken by a fierce 54 wind. 6:14 The sky 55 was split apart 56 like a scroll being rolled up, 57 and every mountain and island was moved from its place. 6:15 Then 58 the kings of the earth, the 59 very important people, the generals, 60 the rich, the powerful, and everyone, slave 61 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 62 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, 63 6:17 because the great day of their 64 wrath has come, and who is able to withstand it?” 65
7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then 66 I saw another angel ascending from the east, 67 who had 68 the seal 69 of the living God. He 70 shouted out with a loud voice to the four angels who had been given permission 71 to damage the earth and the sea: 72 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants 73 of our God.” 7:4 Now 74 I heard the number of those who were marked with the seal, 75 one hundred and forty-four thousand, sealed from all 76 the tribes of the people of Israel: 77
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
7:9 After these things I looked, and here was 78 an enormous crowd that no one could count, made up of persons from every nation, tribe, 79 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 80
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 81 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 82 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then 83 one of the elders asked 84 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 85 I said to him, “My lord, you know the answer.” 86 Then 87 he said to me, “These are the ones who have come out of the great tribulation. They 88 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 89 him day and night in his temple, and the one seated on the throne will shelter them. 90 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 91 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.” 92
8:1 Now 93 when the Lamb 94 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 95 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 96 angel holding 97 a golden censer 98 came and was stationed 99 at the altar. A 100 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The 101 smoke coming from the incense, 102 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 103 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, 104 flashes of lightning, and an earthquake.
8:6 Now 105 the seven angels holding 106 the seven trumpets prepared to blow them.
8:7 The 107 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 108 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 109 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 110 third of the sea became blood, 8:9 and a third of the creatures 111 living in the sea died, and a third of the ships were completely destroyed. 112
8:10 Then 113 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 114 it landed 115 on a third of the rivers and on the springs of water. 8:11 (Now 116 the name of the star is 117 Wormwood.) 118 So 119 a third of the waters became wormwood, 120 and many people died from these waters because they were poisoned. 121
8:12 Then 122 the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day 123 and for a third of the night likewise. 8:13 Then 124 I looked, and I heard an 125 eagle 126 flying directly overhead, 127 proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” 128
9:1 Then 129 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 130 to the earth, and he was given the key to the shaft of the abyss. 131 9:2 He 132 opened the shaft of the abyss and smoke rose out of it 133 like smoke from a giant furnace. The 134 sun and the air were darkened with smoke from the shaft. 9:3 Then 135 out of the smoke came locusts onto the earth, and they were given power 136 like that of the scorpions of the earth. 9:4 They 137 were told 138 not to damage the grass of the earth, or any green plant or tree, but only those people 139 who did not have the seal of God on their 140 forehead. 9:5 The locusts 141 were not given permission 142 to kill 143 them, but only to torture 144 them 145 for five months, and their torture was like that 146 of a scorpion when it stings a person. 147 9:6 In 148 those days people 149 will seek death, but 150 will not be able to 151 find it; they will long to die, but death will flee from them.
9:7 Now 152 the locusts looked like horses equipped for battle. On 153 their heads were something like crowns similar to gold, 154 and their faces looked like men’s 155 faces. 9:8 They 156 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 157 like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 9:10 They have 158 tails and stingers like scorpions, and their ability 159 to injure people for five months is in their tails. 9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. 160
9:12 The first woe has passed, but 161 two woes are still coming after these things!
9:13 Then 162 the sixth angel blew his trumpet, and I heard a single voice coming from the 163 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 164 the trumpet, “Set free 165 the four angels who are bound at the great river Euphrates!” 9:15 Then 166 the four angels who had been prepared for this 167 hour, day, 168 month, and year were set free to kill 169 a third of humanity. 9:16 The 170 number of soldiers on horseback was two hundred million; 171 I heard their number. 9:17 Now 172 this is what the horses and their riders 173 looked like in my 174 vision: The riders had breastplates that were fiery red, 175 dark blue, 176 and sulfurous 177 yellow in color. 178 The 179 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 180 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 181 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 182 of the horses resides 183 in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. 9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made 184 of gold, silver, 185 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 186 they did not repent of their murders, of their magic spells, 187 of their sexual immorality, or of their stealing.
10:1 Then 188 I saw another powerful angel descending from heaven, wrapped 189 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 190 10:2 He held 191 in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 10:3 Then 192 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but 193 just then 194 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 195 the angel I saw standing on the sea and on the land raised his right hand to heaven 10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! 196 10:7 But in the days 197 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 198 just as he has 199 proclaimed to his servants 200 the prophets.” 10:8 Then 201 the voice I had heard from heaven began to speak 202 to me 203 again, 204 “Go and take the open 205 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 206 I went to the angel and asked him to give me the little scroll. He 207 said to me, “Take the scroll 208 and eat it. It 209 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 210 I took the little scroll from the angel’s hand and ate it, and it did taste 211 as sweet as honey in my mouth, but 212 when I had eaten it, my stomach became bitter. 10:11 Then 213 they 214 told me: “You must prophesy again about many peoples, nations, 215 languages, and kings.”
11:1 Then 216 a measuring rod 217 like a staff was given to me, and I was told, 218 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 219 do not measure the outer courtyard 220 of the temple; leave it out, 221 because it has been given to the Gentiles, 222 and they will trample on the holy city 223 for forty-two months. 11:3 And I will grant my two witnesses authority 224 to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) 225 11:5 If 226 anyone wants to harm them, fire comes out of their mouths 227 and completely consumes 228 their enemies. If 229 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 230 to close up the sky so that it does not rain during the time 231 they are prophesying. They 232 have power 233 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 234 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 235 them and kill them. 11:8 Their 236 corpses will lie in the street 237 of the great city that is symbolically 238 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 239 people, tribe, 240 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 241 11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But 242 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 243 those who were watching them. 11:12 Then 244 they 245 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 246 went up to heaven in a cloud while 247 their enemies stared at them. 11:13 Just then 248 a major earthquake took place and a tenth of the city collapsed; seven thousand people 249 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
11:14 The second woe has come and gone; 250 the third is coming quickly.
11:15 Then 251 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 252
and he will reign for ever and ever.”
11:16 Then 253 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 254 and worshiped God 11:17 with these words: 255
“We give you thanks, Lord God, the All-Powerful, 256
the one who is and who was,
because you have taken your great power
and begun to reign. 257
11:18 The 258 nations 259 were enraged,
but 260 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 261
the prophets, their reward,
as well as to the saints
and to those who revere 262 your name, both small and great,
and the time has come 263 to destroy those who destroy 264 the earth.”
11:19 Then 265 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 266 crashes of thunder, an earthquake, and a great hailstorm. 267
12:1 Then 268 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. 269 12:2 She 270 was pregnant and was screaming in labor pains, struggling 271 to give birth. 12:3 Then 272 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 273 12:4 Now 274 the dragon’s 275 tail swept away a third of the stars in heaven and hurled them to the earth. Then 276 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 277 the woman gave birth to a son, a male child, 278 who is going to rule 279 over all the nations 280 with an iron rod. 281 Her 282 child was suddenly caught up to God and to his throne, 12:6 and she 283 fled into the wilderness 284 where a place had been prepared for her 285 by God, so she could be taken care of 286 for 1,260 days.
12:7 Then 287 war broke out in heaven: Michael 288 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 289 the dragon was not strong enough to prevail, 290 so there was no longer any place left 291 in heaven for him and his angels. 292 12:9 So 293 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 294 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 295 of his Christ, 296 have now come,
because the accuser of our brothers and sisters, 297
the one who accuses them day and night 298 before our God,
has been thrown down.
12:11 But 299 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 300 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 301 woe to the earth and the sea
because the devil has come down to you!
He 302 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 303 when the dragon realized 304 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 305 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 306 to the place God 307 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 308 12:15 Then 309 the serpent spouted water like a river out of his mouth after the woman in an attempt to 310 sweep her away by a flood, 12:16 but 311 the earth came to her rescue; 312 the ground opened up 313 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 314 the dragon became enraged at the woman and went away to make war on the rest of her children, 315 those who keep 316 God’s commandments and hold to 317 the testimony about Jesus. 318 (12:18) And the dragon 319 stood 320 on the sand 321 of the seashore. 322
13:1 Then 323 I saw a beast coming up out of the sea. It 324 had ten horns and seven heads, and on its horns were ten diadem crowns, 325 and on its heads a blasphemous name. 326 13:2 Now 327 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 328 dragon gave the beast 329 his power, his throne, and great authority to rule. 330 13:3 One of the beast’s 331 heads appeared to have been killed, 332 but the lethal wound had been healed. 333 And the whole world followed 334 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 335 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 336 13:5 The beast 337 was given a mouth speaking proud words 338 and blasphemies, and he was permitted 339 to exercise ruling authority 340 for forty-two months. 13:6 So 341 the beast 342 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 343 that is, those who dwell in heaven. 13:7 The beast 344 was permitted to go to war against the saints and conquer them. 345 He was given ruling authority 346 over every tribe, people, 347 language, and nation, 13:8 and all those who live on the earth will worship the beast, 348 everyone whose name has not been written since the foundation of the world 349 in the book of life belonging to the Lamb who was killed. 350 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, 351
then by the sword he must be killed.
This 352 requires steadfast endurance 353 and faith from the saints.
13:11 Then 354 I saw another beast 355 coming up from the earth. He 356 had two horns like a lamb, 357 but 358 was speaking like a dragon. 13:12 He 359 exercised all the ruling authority 360 of the first beast on his behalf, 361 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 362 performed momentous signs, even making fire come down from heaven in front of people 363 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 364 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 365 was empowered 366 to give life 367 to the image of the first beast 368 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 369 everyone (small and great, rich and poor, free and slave 370 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 371 or sell things 372 unless he bore 373 the mark of the beast – that is, his name or his number. 374 13:18 This calls for wisdom: 375 Let the one who has insight calculate the beast’s number, for it is man’s number, 376 and his number is 666. 377
[6:1] 1 tn Grk “saying like a voice [or sound] of thunder.”
[6:1] 2 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
[6:2] 3 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
[6:2] 4 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the
[6:2] 5 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:2] 6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:2] 7 tn Grk “the one sitting on it.”
[6:2] sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Int 18 (1964): 407-18. This interpretation is the most probable one.
[6:2] 8 sn See the note on the word crown in Rev 3:11.
[6:2] 9 tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
[6:3] 10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:3] 11 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
[6:4] 12 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[6:4] 13 tn Grk “the one sitting on it.”
[6:4] 14 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
[6:4] 15 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
[6:5] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:5] 17 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
[6:5] 18 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:5] 19 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:5] 20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:5] 21 tn Grk “the one sitting on it.”
[6:5] 22 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
[6:6] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:6] 24 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
[6:6] 25 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
[6:6] 26 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:7] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:8] 28 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 29 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:8] 30 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 31 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
[6:8] 32 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 33 tn Grk “the one sitting on it.”
[6:8] 34 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
[6:8] 35 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:8] 36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 37 tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[6:9] 38 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
[6:9] 39 tn Or “murdered.” See the note on the word “butcher” in 6:4.
[6:10] 40 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 41 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[6:10] 42 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
[6:10] 43 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
[6:11] 44 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:11] 45 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).
[6:11] 46 tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
[6:12] 47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 48 tn Or “powerful”; Grk “a great.”
[6:12] 49 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 50 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 51 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
[6:13] 52 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 53 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
[6:13] 54 tn Grk “great wind.”
[6:14] 55 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 56 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
[6:14] 57 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
[6:15] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 59 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:15] 60 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[6:15] 61 tn See the note on the word “servants” in 1:1.
[6:16] 62 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] 63 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
[6:17] 64 tc Most
[6:17] 65 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
[7:2] 66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:2] 67 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”
[7:2] 68 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
[7:2] 69 tn Or “signet” (L&N 6.54).
[7:2] 70 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[7:2] 71 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
[7:2] 72 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[7:3] 73 tn See the note on the word “servants” in 1:1.
[7:4] 74 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 75 tn Grk “who were sealed.”
[7:4] 76 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 77 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
[7:9] 78 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[7:9] 79 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:10] 80 tn The dative here has been translated as a dative of possession.
[7:11] 81 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 82 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[7:13] 83 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 84 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[7:14] 85 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 86 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 87 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 88 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 89 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 90 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 91 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
[7:17] 92 sn An allusion to Isa 25:8.
[8:1] 93 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 94 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 95 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 96 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 98 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 99 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
[8:3] 100 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 101 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 102 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
[8:5] 103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 104 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[8:6] 105 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:7] 107 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 108 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 109 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 110 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 111 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
[8:9] 112 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
[8:10] 113 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 114 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 116 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 117 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 118 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] 119 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 120 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 121 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 122 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 123 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 125 tn Grk “one eagle.”
[8:13] 126 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
[8:13] 127 tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
[8:13] 128 tn Grk “about to sound their trumpets,” but this is redundant in English.
[9:1] 129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 130 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 131 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[9:2] 132 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 133 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 134 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 135 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 136 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 137 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 138 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).
[9:4] 139 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 140 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 141 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 142 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 143 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] 144 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] 145 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 146 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 147 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 148 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 149 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 150 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 151 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.
[9:7] 152 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
[9:7] 153 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 154 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).
[9:7] 155 tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.
[9:8] 156 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 157 tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.
[9:10] 158 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 159 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 160 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 161 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 162 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 163 tc ‡ Several key
[9:14] 165 tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”
[9:15] 166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 167 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 168 tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:15] 169 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 170 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 171 tn Grk “twenty thousand of ten thousands.”
[9:17] 172 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
[9:17] 173 tn Grk “and those seated on them.”
[9:17] 174 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 175 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 176 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
[9:17] 177 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 178 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 179 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 180 tn Traditionally, “brimstone.”
[9:18] 181 tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).
[9:19] 182 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 184 tn The word “made” is not in the Greek text but is implied.
[9:20] 185 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:21] 186 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
[9:21] 187 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[10:1] 188 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 190 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 191 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[10:3] 192 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 193 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 194 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 195 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 196 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 197 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 198 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 199 tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
[10:7] 200 tn See the note on the word “servants” in 1:1.
[10:8] 201 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 202 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 203 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
[10:8] 204 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 205 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 206 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 207 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 208 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:9] 209 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 210 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 211 tn Grk “it was.” The idea of taste is implied.
[10:10] 212 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 213 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 214 tn The referent of “they” is not clear in the Greek text.
[10:11] 215 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:1] 216 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 217 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 219 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 220 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 221 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 222 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 223 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 224 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
[11:4] 225 sn This description is parenthetical in nature.
[11:5] 226 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 227 tn This is a collective singular in Greek.
[11:5] 228 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 229 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 232 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 234 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 235 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 236 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 237 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 238 tn Grk “spiritually.”
[11:9] 239 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 240 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] 241 tn Or “to be buried.”
[11:11] 242 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 243 tn Grk “fell upon.”
[11:12] 244 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 245 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
[11:12] 246 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 247 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 248 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 249 tn Grk “seven thousand names of men.”
[11:14] 250 tn Grk “has passed.”
[11:15] 251 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 252 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 253 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 254 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[11:17] 256 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[11:17] 257 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 258 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 259 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 260 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 261 tn See the note on the word “servants” in 1:1.
[11:18] 262 tn Grk “who fear.”
[11:18] 263 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
[11:18] 264 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
[11:19] 265 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 266 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[11:19] 267 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
[12:1] 268 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 269 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 270 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 271 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] 272 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 273 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] 274 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 275 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 276 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 277 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 278 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] 280 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 281 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] 282 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 283 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 285 tn Grk “where she has there a place prepared by God.”
[12:6] 286 tn Grk “so they can take care of her.”
[12:7] 287 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 288 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] 289 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 290 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 292 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 293 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 294 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 295 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 296 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 297 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] 298 tn Or “who accuses them continually.”
[12:11] 299 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 300 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 301 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] 302 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] 303 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 305 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 307 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 308 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] 309 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 310 tn Grk “so that he might make her swept away.”
[12:16] 311 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 312 tn Grk “the earth helped the woman.”
[12:16] 313 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 314 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 315 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 317 tn Grk “and having.”
[12:17] 318 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] 319 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 320 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 321 tn Or “sandy beach” (L&N 1.64).
[12:17] 322 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] 323 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 324 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] 325 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] 326 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] 327 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 328 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 329 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 330 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 331 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] 332 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] 333 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] 334 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] 335 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 336 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] 337 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] 338 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 339 tn Grk “to it was granted.”
[13:5] 340 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 341 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 342 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 343 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] 344 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] 345 tc Many
[13:7] 346 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 347 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] 348 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 349 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] 350 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 351 tc Many
[13:10] 352 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] 353 tn Or “perseverance.”
[13:11] 354 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 355 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 356 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] 357 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] 358 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 359 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 360 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 361 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] 362 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 363 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 364 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] 365 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 366 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 367 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] 368 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 369 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 370 tn See the note on the word “servants” in 1:1.
[13:17] 371 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] 372 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] 373 tn Grk “except the one who had.”
[13:17] 374 tn Grk “his name or the number of his name.”
[13:18] 375 tn Grk “Here is wisdom.”
[13:18] 376 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] 377 tc A few
