[19:2]  ¹ tn Compare the similar phrase in Rev 16:7.

[19:2]  ² tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ³ tn See the note on the word “servants” in 1:1.

[19:2]  ⁴ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ⁶ tn Or “her smoke ascends forever and ever.”

[19:4]  ⁷ tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:5]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁰ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ¹¹ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ¹² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

[19:7]  ¹³ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[19:8]  ¹⁴ 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]  ¹⁵ sn This phrase is treated as a parenthetical explanation by the author.

[19:9]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ¹⁷ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:10]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ¹⁹ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²¹ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ²² tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ²³ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ²⁴ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ²⁵ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[19:11]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ²⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ²⁸ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ²⁹ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:12]  ³⁰ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ³¹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ³² 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]  ³³ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[19:13]  ³⁴ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  ³⁵ tn Grk “the name of him is called.”

[19:14]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ³⁷ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

[19:15]  ³⁸ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁴⁰ tn Grk “will shepherd.”

[19:15]  ⁴¹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ⁴² sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ⁴³ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ⁴⁴ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[19:17]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁴⁶ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁴⁷ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ⁴⁸ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁴⁹ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁵⁰ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁵¹ 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]  ⁵² tn See the note on the word “servants” in 1:1.

[19:19]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ⁵⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ⁵⁵ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ⁵⁶ tn Traditionally, “brimstone.”

[19:21]  ⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁵⁸ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[20:1]  ⁵⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ⁶⁰ tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

[20:2]  ⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ⁶² tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁶⁴ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:4]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁶⁶ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ⁶⁷ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁶⁹ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[20:5]  ⁷⁰ sn This statement appears to be a parenthetical comment by the author.

[20:6]  ⁷¹ tn Grk “who has a share.”

[20:6]  ⁷² tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[20:7]  ⁷³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ⁷⁴ tn Or “mislead.”

[20:8]  ⁷⁵ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁷⁶ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:9]  ⁷⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁷⁸ tn The shift here to past tense reflects the Greek text.

[20:9]  ⁷⁹ 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]  ⁸⁰ tn Or “surrounded.”

[20:9]  ⁸¹ 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]  ⁸² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ⁸³ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[20:10]  ⁸⁴ tn Or “misled.”

[20:10]  ⁸⁵ tn Traditionally, “brimstone.”

[20:10]  ⁸⁶ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

[20:11]  ⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁸⁸ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁸⁹ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁹⁰ tn Or “vanished.”

[20:12]  ⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁹² tn Grk “another book was opened, which is of life.”

[20:12]  ⁹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁹⁴ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁹⁶ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁹⁹ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ¹⁰⁰ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[21:1]  ¹⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ¹⁰² tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:3]  ¹⁰³ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ¹⁰⁴ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ¹⁰⁵ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ¹⁰⁶ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:4]  ¹⁰⁷ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ¹⁰⁸ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:5]  ¹⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ¹¹⁰ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ¹¹¹ tn Grk “faithful.”

[21:6]  ¹¹² tn Or “It has happened.”

[21:6]  ¹¹³ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ¹¹⁴ tn Or “as a free gift” (see L&N 57.85).

[21:7]  ¹¹⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[21:8]  ¹¹⁶ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ¹¹⁷ tn Grk “idolaters.”

[21:8]  ¹¹⁸ tn Grk “their share.”

[21:8]  ¹¹⁹ tn Traditionally, “brimstone.”

[21:8]  ¹²⁰ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

[21:9]  ¹²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ¹²² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

[21:10]  ¹²³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.

[21:10]  ¹²⁴ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[21:10]  ¹²⁵ tn Grk “to a mountain great and high.”

[21:11]  ¹²⁶ tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

[21:11]  ¹²⁷ tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”

[21:12]  ¹²⁸ tn Grk “jasper, having.” Here a new sentence was started in the translation.

[21:12]  ¹²⁹ tn Grk “a (city) wall great and high.”

[21:12]  ¹³⁰ tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

[21:12]  ¹³¹ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

[21:12]  ¹³² tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.

[21:13]  ¹³³ tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.

[21:13]  ¹³⁴ tn The word “side” has been supplied four times in this verse for clarity.

[21:14]  ¹³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:15]  ¹³⁶ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

[21:16]  ¹³⁷ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.

[21:16]  ¹³⁸ tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”

[21:16]  ¹³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:16]  ¹⁴⁰ tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.

[21:16]  ¹⁴¹ tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).

[21:17]  ¹⁴² tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).

[21:17]  ¹⁴³ tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.

[21:18]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).

[21:19]  ¹⁴⁷ tn The perfect participle here has been translated as an intensive (resultative) perfect.

[21:19]  ¹⁴⁸ sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).

[21:20]  ¹⁴⁹ sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).

[21:20]  ¹⁵⁰ sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).

[21:20]  ¹⁵¹ sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).

[21:20]  ¹⁵² sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).

[21:20]  ¹⁵³ sn Chrysoprase is a greenish type of quartz (L&N 2.40).

[21:20]  ¹⁵⁴ sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.

[21:21]  ¹⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ¹⁵⁶ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[21:22]  ¹⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

[21:22]  ¹⁵⁸ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[21:24]  ¹⁵⁹ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ¹⁶⁰ tn Or “splendor”; Grk “glory.”

[21:25]  ¹⁶¹ tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”

[21:25]  ¹⁶² tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.

[21:25]  ¹⁶³ tn The clause has virtually the force of a parenthetical comment.

[21:26]  ¹⁶⁴ tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”

[21:26]  ¹⁶⁵ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:27]  ¹⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹⁶⁷ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ¹⁶⁸ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ¹⁶⁹ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ¹⁷⁰ tn Grk “those who are written”; the word “names” is implied.

[22:1]  ¹⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ¹⁷² tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ¹⁷³ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:2]  ¹⁷⁴ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ¹⁷⁵ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ¹⁷⁶ tn Grk “From here and from there.”

[22:2]  ¹⁷⁷ tn Or “twelve crops” (one for each month of the year).

[22:2]  ¹⁷⁸ tn The words “of the year” are implied.

[22:3]  ¹⁷⁹ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ¹⁸⁰ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ¹⁸¹ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ¹⁸² tn See the note on the word “servants” in 1:1.

[22:3]  ¹⁸³ tn Or “will serve.”

[22:6]  ¹⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ¹⁸⁵ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ¹⁸⁶ tn Grk “faithful.”

[22:6]  ¹⁸⁷ tn See the note on the word “servants” in 1:1.

[22:7]  ¹⁸⁸ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[22:8]  ¹⁸⁹ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ¹⁹⁰ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:8]  ¹⁹¹ tn Grk “I fell down and worshiped at the feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[22:9]  ¹⁹² tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ¹⁹³ tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9]  ¹⁹⁴ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ¹⁹⁵ tn Grk “keep” (an idiom for obedience).

[22:10]  ¹⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[22:11]  ¹⁹⁷ tn Grk “must do evil still.”

[22:11]  ¹⁹⁸ tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ¹⁹⁹ tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.

[22:12]  ²⁰⁰ tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.

[22:13]  ²⁰¹ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[22:14]  ²⁰² tn Grk “so that there will be to them authority over the tree of life.”

[22:15]  ²⁰³ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ²⁰⁴ tn Or “lying,” “deceit.”

[22:16]  ²⁰⁵ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”

[22:18]  ²⁰⁶ tn Grk “written.”

[22:19]  ²⁰⁷ 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.)

[22:21]  ²⁰⁸ tc Most mss (א Ï) read “amen” (ἀμήν, amhn) after “all” (πάντων, pantwn). It is, however, not found in other important mss (A 1006 1841 pc). It is easier to account for its addition than its omission from the text if original. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant.