1:12 I 6 turned to see whose voice was speaking to me, 7 and when I did so, 8 I saw seven golden lampstands, 1:13 and in the midst of the lampstands was one like a son of man. 9 He was dressed in a robe extending down to his feet and he wore a wide golden belt 10 around his chest. 1:14 His 11 head and hair were as white as wool, even as white as snow, 12 and his eyes were like a fiery 13 flame. 1:15 His feet were like polished bronze 14 refined 15 in a furnace, and his voice was like the roar 16 of many waters. 1:16 He held 17 seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His 18 face shone like the sun shining at full strength. 1:17 When 19 I saw him I fell down at his feet as though I were dead, but 20 he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 1:18 and the one who lives! I 21 was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! 22 1:19 Therefore write what you saw, what is, and what will be after these things. 23 1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: 24 The seven stars are the angels 25 of the seven churches and the seven lampstands are the seven churches.
2:1 “To the angel of the church in Ephesus, 26 write the following: 27
“This is the solemn pronouncement of 28 the one who has a firm grasp on 29 the seven stars in his right hand 30 – the one who walks among the seven golden 31 lampstands: 2:2 ‘I know your works as well as your 32 labor and steadfast endurance, and that you cannot tolerate 33 evil. You have even put to the test 34 those who refer to themselves as apostles (but are not), and have discovered that they are false. 2:3 I am also aware 35 that you have persisted steadfastly, 36 endured much for the sake of my name, and have not grown weary. 2:4 But I have this against you: You have departed 37 from your first love! 2:5 Therefore, remember from what high state 38 you have fallen and repent! Do 39 the deeds you did at the first; 40 if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. 41 2:6 But you do have this going for you: 42 You hate what the Nicolaitans 43 practice 44 – practices I also hate. 2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 45 I will permit 46 him to eat from the tree of life that is 47 in the paradise of God.’ 48
2:8 “To 49 the angel of the church in Smyrna write the following: 50
“This is the solemn pronouncement of 51 the one who is the first and the last, the one who was dead, but 52 came to life: 2:9 ‘I know the distress you are suffering 53 and your poverty (but you are rich). I also know 54 the slander against you 55 by those who call themselves Jews and really are not, but are a synagogue 56 of Satan. 2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown 57 into prison so you may be tested, 58 and you will experience suffering 59 for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. 60 2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers 61 will in no way be harmed by the second death.’
2:12 “To 62 the angel of the church in Pergamum write the following: 63
“This is the solemn pronouncement of 64 the one who has the sharp double-edged sword: 65 2:13 ‘I know 66 where you live – where Satan’s throne is. Yet 67 you continue to cling 68 to my name and you have not denied your 69 faith in me, 70 even in the days of Antipas, my faithful witness, 71 who was killed in your city 72 where Satan lives. 2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, 73 who instructed Balak to put a stumbling block 74 before the people 75 of Israel so they would eat food sacrificed to idols and commit sexual immorality. 76 2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. 77 2:16 Therefore, 78 repent! If not, I will come against you quickly and make war against those people 79 with the sword of my mouth. 2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, 80 I will give him some of the hidden manna, and I will give him a white 81 stone, 82 and on that stone will be written a new name that no one can understand 83 except the one who receives it.’
2:18 “To 84 the angel of the church in Thyatira write the following: 85
“This is the solemn pronouncement of 86 the Son of God, the one who has eyes like a fiery flame 87 and whose feet are like polished bronze: 88 2:19 ‘I know your deeds: your love, faith, 89 service, and steadfast endurance. 90 In fact, 91 your more recent deeds are greater than your earlier ones. 2:20 But I have this against you: You tolerate that 92 woman 93 Jezebel, 94 who calls herself a prophetess, and by her teaching deceives 95 my servants 96 to commit sexual immorality and to eat food sacrificed to idols. 97 2:21 I 98 have given her time to repent, but 99 she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, 100 and those who commit adultery with her into terrible suffering, 101 unless they repent of her deeds. 2:23 Furthermore, I will strike her followers 102 with a deadly disease, 103 and then all the churches will know that I am the one who searches minds and hearts. I will repay 104 each one of you 105 what your deeds deserve. 106 2:24 But to the rest of you in Thyatira, all who do not hold to this teaching 107 (who have not learned the so-called “deep secrets 108 of Satan”), to you I say: I do not put any additional burden on you. 2:25 However, hold on to what you have until I come. 2:26 And to the one who conquers 109 and who continues in 110 my deeds until the end, I will give him authority over the nations 111 –
2:27 he 112 will rule 113 them with an iron rod 114
and like clay jars he will break them to pieces, 115
2:28 just as I have received the right to rule 116 from my Father – and I will give him the morning star. 117 2:29 The one who has an ear had better hear what the Spirit says to the churches.’
3:1 “To 118 the angel of the church in Sardis write the following: 119
“This is the solemn pronouncement of 120 the one who holds 121 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 122 that you are alive, but 123 in reality 124 you are dead. 3:2 Wake up then, and strengthen what remains that was about 125 to die, because I have not found your deeds complete 126 in the sight 127 of my God. 3:3 Therefore, remember what you received and heard, 128 and obey it, 129 and repent. If you do not wake up, I will come like a thief, and you will never 130 know at what hour I will come against 131 you. 3:4 But you have a few individuals 132 in Sardis who have not stained 133 their clothes, and they will walk with me dressed 134 in white, because they are worthy. 3:5 The one who conquers 135 will be dressed like them 136 in white clothing, 137 and I will never 138 erase 139 his name from the book of life, but 140 will declare 141 his name before my Father and before his angels. 3:6 The one who has an ear had better hear what the Spirit says to the churches.’
3:7 “To 142 the angel of the church in Philadelphia write the following: 143
“This is the solemn pronouncement of 144 the Holy One, the True One, who holds the key of David, who opens doors 145 no one can shut, and shuts doors 146 no one can open: 3:8 ‘I know your deeds. (Look! I have put 147 in front of you an open door that no one can shut.) 148 I know 149 that you have little strength, 150 but 151 you have obeyed 152 my word and have not denied my name. 3:9 Listen! 153 I am going to make those people from the synagogue 154 of Satan – who say they are Jews yet 155 are not, but are lying – Look, I will make 156 them come and bow down 157 at your feet and acknowledge 158 that I have loved you. 3:10 Because you have kept 159 my admonition 160 to endure steadfastly, 161 I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 3:11 I am coming soon. Hold on to what you have so that no one can take away 162 your crown. 163 3:12 The one who conquers 164 I will make 165 a pillar in the temple of my God, and he will never depart from it. I 166 will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), 167 and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’
3:14 “To 168 the angel of the church in Laodicea write the following: 169
“This is the solemn pronouncement of 170 the Amen, the faithful and true witness, the originator 171 of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. 172 I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going 173 to vomit 174 you out of my mouth! 3:17 Because you say, “I am rich and have acquired great wealth, 175 and need nothing,” but 176 do not realize that you are wretched, pitiful, 177 poor, blind, and naked, 3:18 take my advice 178 and buy gold from me refined by fire so you can become rich! Buy from me 179 white clothing so you can be clothed and your shameful nakedness 180 will not be exposed, and buy eye salve 181 to put on your eyes so you can see! 3:19 All those 182 I love, I rebuke and discipline. So be earnest and repent! 3:20 Listen! 183 I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home 184 and share a meal with him, and he with me. 3:21 I will grant the one 185 who conquers 186 permission 187 to sit with me on my throne, just as I too conquered 188 and sat down with my Father on his throne. 3:22 The one who has an ear had better hear what the Spirit says to the churches.’”
4:1 After these things I looked, and there was 189 a door standing open in heaven! 190 And the first voice I had heard speaking to me 191 like a trumpet 192 said: “Come up here so that 193 I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, 194 and 195 a throne was standing 196 in heaven with someone seated on it! 4:3 And the one seated on it was like jasper 197 and carnelian 198 in appearance, and a rainbow looking like it was made of emerald 199 encircled the throne. 4:4 In 200 a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were 201 dressed in white clothing and had golden crowns 202 on their heads. 4:5 From 203 the throne came out flashes of lightning and roaring 204 and crashes of thunder. Seven flaming torches, which are the seven spirits of God, 205 were burning in front of the throne 4:6 and in front of the throne was something like a sea of glass, like crystal. 206
In 207 the middle of the throne 208 and around the throne were four living creatures 209 full of eyes in front and in back. 4:7 The 210 first living creature was like a lion, the 211 second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying. 4:8 Each one of the four living creatures had six wings 212 and was full of eyes all around and inside. 213 They never rest day or night, saying: 214
“Holy Holy Holy is the Lord God, the All-Powerful, 215
Who was and who is, and who is still to come!”
4:9 And whenever the living creatures give glory, honor, 216 and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground 217 before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns 218 before his 219 throne, saying:
4:11 “You are worthy, our Lord and God,
to receive glory and honor and power,
since you created all things,
and because of your will they existed and were created!” 220
5:1 Then 221 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 222 and sealed with seven seals. 223 5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But 224 no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So 225 I began weeping bitterly 226 because no one was found who was worthy to open the scroll or to look into it. 5:5 Then 227 one of the elders said 228 to me, “Stop weeping! 229 Look, the Lion of the tribe of Judah, the root of David, has conquered; 230 thus he can open 231 the scroll and its seven seals.”
5:6 Then 232 I saw standing in the middle of the throne 233 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 234 He had 235 seven horns and seven eyes, which 236 are the seven 237 spirits of God 238 sent out into all the earth. 5:7 Then 239 he came and took the scroll 240 from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground 241 before the Lamb. Each 242 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 243 5:9 They were singing a new song: 244
“You are worthy to take the scroll
and to open its seals
because you were killed, 245
and at the cost of your own blood 246 you have purchased 247 for God
persons 248 from every tribe, language, 249 people, and nation.
5:10 You have appointed 250 them 251 as a kingdom and priests 252 to serve 253 our God, and they will reign 254 on the earth.”
5:11 Then 255 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 256 number was ten thousand times ten thousand 257 – thousands times thousands – 5:12 all of whom 258 were singing 259 in a loud voice:
“Worthy is the lamb who was killed 260
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 261 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 262
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 263 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 264 and worshiped.
6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, 265 “Come!” 266 6:2 So 267 I looked, 268 and here came 269 a white horse! The 270 one who rode it 271 had a bow, and he was given a crown, 272 and as a conqueror 273 he rode out to conquer.
6:3 Then 274 when the Lamb 275 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 276 came out, and the one who rode it 277 was granted permission 278 to take peace from the earth, so that people would butcher 279 one another, and he was given a huge sword.
6:5 Then 280 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 281 I looked, 282 and here came 283 a black horse! The 284 one who rode it 285 had a balance scale 286 in his hand. 6:6 Then 287 I heard something like a voice from among the four living creatures saying, “A quart 288 of wheat will cost a day’s pay 289 and three quarts of barley will cost a day’s pay. But 290 do not damage the olive oil and the wine!”
6:7 Then 291 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 292 I looked 293 and here came 294 a pale green 295 horse! The 296 name of the one who rode it 297 was Death, and Hades followed right behind. 298 They 299 were given authority over a fourth of the earth, to kill its population with the sword, 300 famine, and disease, 301 and by the wild animals of the earth.
6:9 Now 302 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 303 because of the word of God and because of the testimony they had given. 6:10 They 304 cried out with a loud voice, 305 “How long, 306 Sovereign Master, 307 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 308 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 309 of both their fellow servants 310 and their brothers who were going to be killed just as they had been.
6:12 Then 311 I looked when the Lamb opened the sixth seal, and a huge 312 earthquake took place; the sun became as black as sackcloth made of hair, 313 and the full moon became blood red; 314 6:13 and the stars in the sky 315 fell to the earth like a fig tree dropping 316 its unripe figs 317 when shaken by a fierce 318 wind. 6:14 The sky 319 was split apart 320 like a scroll being rolled up, 321 and every mountain and island was moved from its place. 6:15 Then 322 the kings of the earth, the 323 very important people, the generals, 324 the rich, the powerful, and everyone, slave 325 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 326 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, 327 6:17 because the great day of their 328 wrath has come, and who is able to withstand it?” 329
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 330 I saw another angel ascending from the east, 331 who had 332 the seal 333 of the living God. He 334 shouted out with a loud voice to the four angels who had been given permission 335 to damage the earth and the sea: 336 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 337 of our God.” 7:4 Now 338 I heard the number of those who were marked with the seal, 339 one hundred and forty-four thousand, sealed from all 340 the tribes of the people of Israel: 341
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 342 an enormous crowd that no one could count, made up of persons from every nation, tribe, 343 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, 344
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 345 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 346 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 347 one of the elders asked 348 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 349 I said to him, “My lord, you know the answer.” 350 Then 351 he said to me, “These are the ones who have come out of the great tribulation. They 352 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 353 him day and night in his temple, and the one seated on the throne will shelter them. 354 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 355 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.” 356
8:1 Now 357 when the Lamb 358 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 359 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 360 angel holding 361 a golden censer 362 came and was stationed 363 at the altar. A 364 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 365 smoke coming from the incense, 366 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 367 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, 368 flashes of lightning, and an earthquake.
8:6 Now 369 the seven angels holding 370 the seven trumpets prepared to blow them.
8:7 The 371 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 372 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 373 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 374 third of the sea became blood, 8:9 and a third of the creatures 375 living in the sea died, and a third of the ships were completely destroyed. 376
8:10 Then 377 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 378 it landed 379 on a third of the rivers and on the springs of water. 8:11 (Now 380 the name of the star is 381 Wormwood.) 382 So 383 a third of the waters became wormwood, 384 and many people died from these waters because they were poisoned. 385
8:12 Then 386 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 387 and for a third of the night likewise. 8:13 Then 388 I looked, and I heard an 389 eagle 390 flying directly overhead, 391 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!” 392
9:1 Then 393 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 394 to the earth, and he was given the key to the shaft of the abyss. 395 9:2 He 396 opened the shaft of the abyss and smoke rose out of it 397 like smoke from a giant furnace. The 398 sun and the air were darkened with smoke from the shaft. 9:3 Then 399 out of the smoke came locusts onto the earth, and they were given power 400 like that of the scorpions of the earth. 9:4 They 401 were told 402 not to damage the grass of the earth, or any green plant or tree, but only those people 403 who did not have the seal of God on their 404 forehead. 9:5 The locusts 405 were not given permission 406 to kill 407 them, but only to torture 408 them 409 for five months, and their torture was like that 410 of a scorpion when it stings a person. 411 9:6 In 412 those days people 413 will seek death, but 414 will not be able to 415 find it; they will long to die, but death will flee from them.
9:7 Now 416 the locusts looked like horses equipped for battle. On 417 their heads were something like crowns similar to gold, 418 and their faces looked like men’s 419 faces. 9:8 They 420 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 421 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 422 tails and stingers like scorpions, and their ability 423 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. 424
9:12 The first woe has passed, but 425 two woes are still coming after these things!
9:13 Then 426 the sixth angel blew his trumpet, and I heard a single voice coming from the 427 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 428 the trumpet, “Set free 429 the four angels who are bound at the great river Euphrates!” 9:15 Then 430 the four angels who had been prepared for this 431 hour, day, 432 month, and year were set free to kill 433 a third of humanity. 9:16 The 434 number of soldiers on horseback was two hundred million; 435 I heard their number. 9:17 Now 436 this is what the horses and their riders 437 looked like in my 438 vision: The riders had breastplates that were fiery red, 439 dark blue, 440 and sulfurous 441 yellow in color. 442 The 443 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 444 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 445 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 446 of the horses resides 447 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 448 of gold, silver, 449 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 450 they did not repent of their murders, of their magic spells, 451 of their sexual immorality, or of their stealing.
10:1 Then 452 I saw another powerful angel descending from heaven, wrapped 453 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 454 10:2 He held 455 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 456 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 457 just then 458 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 459 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! 460 10:7 But in the days 461 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 462 just as he has 463 proclaimed to his servants 464 the prophets.” 10:8 Then 465 the voice I had heard from heaven began to speak 466 to me 467 again, 468 “Go and take the open 469 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 470 I went to the angel and asked him to give me the little scroll. He 471 said to me, “Take the scroll 472 and eat it. It 473 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 474 I took the little scroll from the angel’s hand and ate it, and it did taste 475 as sweet as honey in my mouth, but 476 when I had eaten it, my stomach became bitter. 10:11 Then 477 they 478 told me: “You must prophesy again about many peoples, nations, 479 languages, and kings.”
11:1 Then 480 a measuring rod 481 like a staff was given to me, and I was told, 482 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 483 do not measure the outer courtyard 484 of the temple; leave it out, 485 because it has been given to the Gentiles, 486 and they will trample on the holy city 487 for forty-two months. 11:3 And I will grant my two witnesses authority 488 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.) 489 11:5 If 490 anyone wants to harm them, fire comes out of their mouths 491 and completely consumes 492 their enemies. If 493 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 494 to close up the sky so that it does not rain during the time 495 they are prophesying. They 496 have power 497 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 498 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 499 them and kill them. 11:8 Their 500 corpses will lie in the street 501 of the great city that is symbolically 502 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 503 people, tribe, 504 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 505 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 506 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 507 those who were watching them. 11:12 Then 508 they 509 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 510 went up to heaven in a cloud while 511 their enemies stared at them. 11:13 Just then 512 a major earthquake took place and a tenth of the city collapsed; seven thousand people 513 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; 514 the third is coming quickly.
11:15 Then 515 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, 516
and he will reign for ever and ever.”
11:16 Then 517 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 518 and worshiped God 11:17 with these words: 519
“We give you thanks, Lord God, the All-Powerful, 520
the one who is and who was,
because you have taken your great power
and begun to reign. 521
11:18 The 522 nations 523 were enraged,
but 524 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, 525
the prophets, their reward,
as well as to the saints
and to those who revere 526 your name, both small and great,
and the time has come 527 to destroy those who destroy 528 the earth.”
11:19 Then 529 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, 530 crashes of thunder, an earthquake, and a great hailstorm. 531
12:1 Then 532 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. 533 12:2 She 534 was pregnant and was screaming in labor pains, struggling 535 to give birth. 12:3 Then 536 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 537 12:4 Now 538 the dragon’s 539 tail swept away a third of the stars in heaven and hurled them to the earth. Then 540 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 541 the woman gave birth to a son, a male child, 542 who is going to rule 543 over all the nations 544 with an iron rod. 545 Her 546 child was suddenly caught up to God and to his throne, 12:6 and she 547 fled into the wilderness 548 where a place had been prepared for her 549 by God, so she could be taken care of 550 for 1,260 days.
12:7 Then 551 war broke out in heaven: Michael 552 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 553 the dragon was not strong enough to prevail, 554 so there was no longer any place left 555 in heaven for him and his angels. 556 12:9 So 557 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 558 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 559 of his Christ, 560 have now come,
because the accuser of our brothers and sisters, 561
the one who accuses them day and night 562 before our God,
has been thrown down.
12:11 But 563 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 564 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 565 woe to the earth and the sea
because the devil has come down to you!
He 566 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 567 when the dragon realized 568 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 569 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 570 to the place God 571 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 572 12:15 Then 573 the serpent spouted water like a river out of his mouth after the woman in an attempt to 574 sweep her away by a flood, 12:16 but 575 the earth came to her rescue; 576 the ground opened up 577 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 578 the dragon became enraged at the woman and went away to make war on the rest of her children, 579 those who keep 580 God’s commandments and hold to 581 the testimony about Jesus. 582 (12:18) And the dragon 583 stood 584 on the sand 585 of the seashore. 586
13:1 Then 587 I saw a beast coming up out of the sea. It 588 had ten horns and seven heads, and on its horns were ten diadem crowns, 589 and on its heads a blasphemous name. 590 13:2 Now 591 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 592 dragon gave the beast 593 his power, his throne, and great authority to rule. 594 13:3 One of the beast’s 595 heads appeared to have been killed, 596 but the lethal wound had been healed. 597 And the whole world followed 598 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 599 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 600 13:5 The beast 601 was given a mouth speaking proud words 602 and blasphemies, and he was permitted 603 to exercise ruling authority 604 for forty-two months. 13:6 So 605 the beast 606 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 607 that is, those who dwell in heaven. 13:7 The beast 608 was permitted to go to war against the saints and conquer them. 609 He was given ruling authority 610 over every tribe, people, 611 language, and nation, 13:8 and all those who live on the earth will worship the beast, 612 everyone whose name has not been written since the foundation of the world 613 in the book of life belonging to the Lamb who was killed. 614 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, 615
then by the sword he must be killed.
This 616 requires steadfast endurance 617 and faith from the saints.
13:11 Then 618 I saw another beast 619 coming up from the earth. He 620 had two horns like a lamb, 621 but 622 was speaking like a dragon. 13:12 He 623 exercised all the ruling authority 624 of the first beast on his behalf, 625 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 626 performed momentous signs, even making fire come down from heaven in front of people 627 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 628 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 629 was empowered 630 to give life 631 to the image of the first beast 632 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 633 everyone (small and great, rich and poor, free and slave 634 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 635 or sell things 636 unless he bore 637 the mark of the beast – that is, his name or his number. 638 13:18 This calls for wisdom: 639 Let the one who has insight calculate the beast’s number, for it is man’s number, 640 and his number is 666. 641
14:1 Then 642 I looked, and here was 643 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound 644 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 645 the sound I heard was like that made by harpists playing their harps, 14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 646 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.
14:4 These are the ones who have not defiled themselves 647 with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 14:5 and no lie was found on their lips; 648 they 649 are blameless.
14:6 Then 650 I saw another 651 angel flying directly overhead, 652 and he had 653 an eternal gospel to proclaim 654 to those who live 655 on the earth – to every nation, tribe, 656 language, and people. 14:7 He declared 657 in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”
14:8 A 658 second 659 angel 660 followed the first, 661 declaring: 662 “Fallen, fallen is Babylon the great city! 663 She made all the nations 664 drink of the wine of her immoral passion.” 665
14:9 A 666 third angel 667 followed the first two, 668 declaring 669 in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 14:10 that person 670 will also drink of the wine of God’s anger 671 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 672 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 673 torture will go up 674 forever and ever, and those who worship the beast and his image will have 675 no rest day or night, along with 676 anyone who receives the mark of his name.” 14:12 This requires 677 the steadfast endurance 678 of the saints – those who obey 679 God’s commandments and hold to 680 their faith in Jesus. 681
14:13 Then 682 I heard a voice from heaven say, “Write this:
‘Blessed are the dead,
those who die in the Lord from this moment on!’”
“Yes,” says the Spirit, “so they can rest from their hard work, 683 because their deeds will follow them.” 684
14:14 Then 685 I looked, and a white cloud appeared, 686 and seated on the cloud was one like a son of man! 687 He had 688 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 689 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 690 your sickle and start to reap, 691 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 692 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 693 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 694 angel, who was in charge of 695 the fire, came from the altar and called in a loud voice to the angel 696 who had the sharp sickle, “Use 697 your sharp sickle and gather 698 the clusters of grapes 699 off the vine of the earth, 700 because its grapes 701 are now ripe.” 702 14:19 So 703 the angel swung his sickle over the earth and gathered the grapes from the vineyard 704 of the earth and tossed them into the great 705 winepress of the wrath of God. 14:20 Then 706 the winepress was stomped 707 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 708 for a distance of almost two hundred miles. 709
15:1 Then 710 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 711 (they are final because in them God’s anger is completed).
15:2 Then 712 I saw something like a sea of glass 713 mixed with fire, and those who had conquered 714 the beast and his image and the number of his name. They were standing 715 by 716 the sea of glass, holding harps given to them by God. 717 15:3 They 718 sang the song of Moses the servant 719 of God and the song of the Lamb: 720
“Great and astounding are your deeds,
Lord God, the All-Powerful! 721
Just 722 and true are your ways,
King over the nations! 723
15:4 Who will not fear you, O Lord,
and glorify 724 your name, because you alone are holy? 725
All nations 726 will come and worship before you
for your righteous acts 727 have been revealed.”
15:5 After 728 these things I looked, and the temple (the tent 729 of the testimony) 730 was opened in heaven, 15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts 731 around their chests. 15:7 Then 732 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 733 of God who lives forever and ever, 15:8 and the temple was filled with smoke from God’s glory and from his power. Thus 734 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 735 I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” 736 16:2 So 737 the first angel 738 went and poured out his bowl on the earth. Then 739 ugly and painful sores 740 appeared on the people 741 who had the mark of the beast and who worshiped his image.
16:3 Next, 742 the second angel 743 poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.
16:4 Then 744 the third angel 745 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 746 I heard the angel of the waters saying:
“You are just 747 – the one who is and who was,
the Holy One – because you have passed these judgments, 748
16:6 because they poured out the blood of your saints and prophets,
so 749 you have given them blood to drink. They got what they deserved!” 750
16:7 Then 751 I heard the altar reply, 752 “Yes, Lord God, the All-Powerful, 753 your judgments are true and just!”
16:8 Then 754 the fourth angel 755 poured out his bowl on the sun, and it was permitted to scorch people 756 with fire. 16:9 Thus 757 people 758 were scorched by the terrible heat, 759 yet 760 they blasphemed the name of God, who has ruling authority 761 over these plagues, and they would not repent and give him glory.
16:10 Then 762 the fifth angel 763 poured out his bowl on the throne of the beast so that 764 darkness covered his kingdom, 765 and people 766 began to bite 767 their tongues because 768 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 769 and because of their sores, 770 but nevertheless 771 they still refused to repent 772 of their deeds.
16:12 Then 773 the sixth angel 774 poured out his bowl on the great river Euphrates and dried up its water 775 to prepare the way 776 for the kings from the east. 777 16:13 Then 778 I saw three unclean spirits 779 that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth 780 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 781
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 782 his clothes so that he will not have to walk around naked and his shameful condition 783 be seen.) 784
16:16 Now 785 the spirits 786 gathered the kings and their armies 787 to the place that is called Armageddon 788 in Hebrew.
16:17 Finally 789 the seventh angel 790 poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 16:18 Then 791 there were flashes of lightning, roaring, 792 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 793 has been on the earth, so tremendous was that earthquake. 16:19 The 794 great city was split into three parts and the cities of the nations 795 collapsed. 796 So 797 Babylon the great was remembered before God, and was given the cup 798 filled with the wine made of God’s furious wrath. 799 16:20 Every 800 island fled away 801 and no mountains could be found. 802 16:21 And gigantic hailstones, weighing about a hundred pounds 803 each, fell from heaven 804 on people, 805 but they 806 blasphemed God because of the plague of hail, since it 807 was so horrendous. 808
17:1 Then 809 one of the seven angels who had the seven bowls came and spoke to me. 810 “Come,” he said, “I will show you the condemnation and punishment 811 of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” 812 17:3 So 813 he carried me away in the Spirit 814 to a wilderness, 815 and there 816 I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now 817 the woman was dressed in purple and scarlet clothing, 818 and adorned with gold, 819 precious stones, and pearls. She held 820 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 821 17:5 On 822 her forehead was written a name, a mystery: 823 “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 824 I 825 was greatly astounded 826 when I saw her. 17:7 But 827 the angel said to me, “Why are you astounded? I will interpret 828 for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss 829 and then go to destruction. The 830 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 831 the beast was, and is not, but is to come. 17:9 (This requires 832 a mind that has wisdom.) The seven heads are seven mountains 833 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 834 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 835 beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The 836 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 837 as kings with the beast for one hour. 17:13 These kings 838 have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 839 the Lamb are the called, chosen, and faithful.”
17:15 Then 840 the angel 841 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 842 nations, and languages. 17:16 The 843 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 844 will consume her flesh and burn her up with fire. 845 17:17 For God has put into their minds 846 to carry out his purpose 847 by making 848 a decision 849 to give their royal power 850 to the beast until the words of God are fulfilled. 851 17:18 As for 852 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. 853 18:2 He 854 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 855 has become a lair for demons,
a haunt 856 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 857
18:3 For all the nations 858 have fallen 859 from
the wine of her immoral passion, 860
and the kings of the earth have committed sexual immorality with her,
and the merchants of the earth have gotten rich from the power of her sensual behavior.” 861
18:4 Then 862 I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues, 18:5 because her sins have piled 863 up all the way to heaven 864 and God has remembered 865 her crimes. 866 18:6 Repay her the same way she repaid others; 867 pay her back double 868 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 869 she exalted herself and lived in sensual luxury, 870 to this extent give her torment and grief because she said to herself, 871 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 872 in a single day: disease, 873 mourning, 874 and famine, and she will be burned down 875 with fire, because the Lord God who judges her is powerful!”
18:9 Then 876 the kings of the earth who committed immoral acts with her and lived in sensual luxury 877 with her will weep and wail for her when they see the smoke from the fire that burns her up. 878 18:10 They will stand a long way off because they are afraid of her torment, and will say,
“Woe, woe, O great city,
Babylon the powerful city!
For in a single hour your doom 879 has come!”
18:11 Then 880 the merchants of the earth will weep and mourn for her because no one buys their cargo 881 any longer – 18:12 cargo such as gold, silver, 882 precious stones, pearls, fine linen, purple cloth, silk, 883 scarlet cloth, 884 all sorts of things made of citron wood, 885 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 886 incense, perfumed ointment, 887 frankincense, 888 wine, olive oil and costly flour, 889 wheat, cattle and sheep, horses and four-wheeled carriages, 890 slaves and human lives. 891
18:14 (The ripe fruit 892 you greatly desired 893
has gone from you,
and all your luxury 894 and splendor 895
have gone from you –
they will never ever be found again!) 896
18:15 The merchants who sold 897 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 898 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 899
and adorned with gold, 900 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 901
And every ship’s captain, 902 and all who sail along the coast 903 – seamen, and all who 904 make their living from the sea, stood a long way off 18:18 and began to shout 905 when they saw the smoke from the fire that burned her up, 906 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 907
“Woe, Woe, O great city –
in which all those who had ships on the sea got rich from her wealth –
because in a single hour she has been destroyed!” 908
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 909 against her on your behalf!) 910
18:21 Then 911 one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,
“With this kind of sudden violent force 912
Babylon the great city will be thrown down 913
and it will never be found again!
18:22 And the sound of the harpists, musicians,
flute players, and trumpeters
will never be heard in you 914 again.
No 915 craftsman 916 who practices any trade
will ever be found in you again;
the noise of a mill 917 will never be heard in you again.
18:23 Even the light from a lamp
will never shine in you again!
The voices of the bridegroom and his bride
will never be heard in you again.
For your merchants were the tycoons of the world,
because all the nations 918 were deceived by your magic spells! 919
18:24 The 920 blood of the saints and prophets was found in her, 921
along with the blood 922 of all those who had been killed on the earth.”
19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 923
For he has judged 924 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 925 poured out by her own hands!” 926
19:3 Then 927 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 928 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 929 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 930 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 931 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 932
“Hallelujah!
For the Lord our God, 933 the All-Powerful, 934 reigns!
19:7 Let us rejoice 935 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 936 (for the fine linen is the righteous deeds of the saints). 937
19:9 Then 938 the angel 939 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 940 I threw myself down 941 at his feet to worship him, but 942 he said, “Do not do this! 943 I am only 944 a fellow servant 945 with you and your brothers 946 who hold to the testimony about 947 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 948 I saw heaven opened and here came 949 a white horse! The 950 one riding it was called “Faithful” and “True,” and with justice 951 he judges and goes to war. 19:12 His eyes are like a fiery 952 flame and there are many diadem crowns 953 on his head. He has 954 a name written 955 that no one knows except himself. 19:13 He is dressed in clothing dipped 956 in blood, and he is called 957 the Word of God. 19:14 The 958 armies that are in heaven, dressed in white, clean, fine linen, 959 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 960 He 961 will rule 962 them with an iron rod, 963 and he stomps the winepress 964 of the furious 965 wrath of God, the All-Powerful. 966 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 967 I saw one angel standing in 968 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 969
“Come, gather around for the great banquet 970 of God,
19:18 to eat 971 your fill 972 of the flesh of kings,
the flesh of generals, 973
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 974
and small and great!”
19:19 Then 975 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 976 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 977 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 978 19:21 The 979 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 980 themselves with their flesh.
20:1 Then 981 I saw an angel descending from heaven, holding 982 in his hand the key to the abyss and a huge chain. 20:2 He 983 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 984 then 985 threw him into the abyss and locked 986 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 987 I saw thrones and seated on them were those who had been given authority to judge. 988 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 989 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 990 came to life 991 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 992 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 993 in the first resurrection. The second death has no power over them, 994 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 995 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 996 the nations at the four corners of the earth, Gog and Magog, 997 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 998 20:9 They 999 went up 1000 on the broad plain of the earth 1001 and encircled 1002 the camp 1003 of the saints and the beloved city, but 1004 fire came down from heaven and devoured them completely. 1005 20:10 And the devil who deceived 1006 them was thrown into the lake of fire and sulfur, 1007 where the beast and the false prophet are 1008 too, and they will be tormented there day and night forever and ever.
20:11 Then 1009 I saw a large 1010 white throne and the one who was seated on it; the earth and the heaven 1011 fled 1012 from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 1013 books were opened, and another book was opened – the book of life. 1014 So 1015 the dead were judged by what was written in the books, according to their deeds. 1016 20:13 The 1017 sea gave up the dead that were in it, and Death 1018 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 1019 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 1020 anyone’s name 1021 was not found written in the book of life, that person 1022 was thrown into the lake of fire.
21:1 Then 1023 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 1024 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 1025 of God is among human beings. 1026 He 1027 will live among them, and they will be his people, and God himself will be with them. 1028 21:4 He 1029 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 1030
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 1031 he said to me, “Write it down, 1032 because these words are reliable 1033 and true.” 21:6 He also said to me, “It is done! 1034 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 1035 free of charge 1036 from the spring of the water of life. 21:7 The one who conquers 1037 will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 1038 idol worshipers, 1039 and all those who lie, their place 1040 will be in the lake that burns with fire and sulfur. 1041 That 1042 is the second death.”
21:9 Then 1043 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 1044 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 1045 he took me away in the Spirit 1046 to a huge, majestic mountain 1047 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 1048 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 1049 21:12 It has 1050 a massive, high wall 1051 with twelve gates, 1052 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 1053 are written on the gates. 1054 21:13 There are 1055 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 1056 21:14 The 1057 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 1058 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 1059 the city is laid out as a square, 1060 its length and width the same. He 1061 measured the city with the measuring rod 1062 at fourteen hundred miles 1063 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 1064 according to human measurement, which is also the angel’s. 1065 21:18 The city’s 1066 wall is made 1067 of jasper and the city is pure gold, like transparent glass. 1068 21:19 The foundations of the city’s wall are decorated 1069 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 1070 the fourth emerald, 21:20 the fifth onyx, 1071 the sixth carnelian, 1072 the seventh chrysolite, 1073 the eighth beryl, 1074 the ninth topaz, the tenth chrysoprase, 1075 the eleventh jacinth, 1076 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 1077 main street 1078 of the city is pure gold, like transparent glass.
21:22 Now 1079 I saw no temple in the city, because the Lord God – the All-Powerful 1080 – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations 1081 will walk by its light and the kings of the earth will bring their grandeur 1082 into it. 21:25 Its gates will never be closed during the day 1083 (and 1084 there will be no night there). 1085 21:26 They will bring the grandeur and the wealth 1086 of the nations 1087 into it, 21:27 but 1088 nothing ritually unclean 1089 will ever enter into it, nor anyone who does what is detestable 1090 or practices falsehood, 1091 but only those whose names 1092 are written in the Lamb’s book of life.
22:1 Then 1093 the angel 1094 showed me the river of the water of life – water as clear as crystal – pouring out 1095 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 1096 main street. 1097 On each side 1098 of the river is the tree of life producing twelve kinds 1099 of fruit, yielding its fruit every month of the year. 1100 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 1101 and the throne of God and the Lamb will be in the city. 1102 His 1103 servants 1104 will worship 1105 him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.
22:6 Then 1106 the angel 1107 said to me, “These words are reliable 1108 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 1109 what must happen soon.”
22:7 (Look! I am coming soon!
Blessed is the one who keeps the words of the prophecy expressed in this book.) 1110
22:8 I, John, am the one who heard and saw these things, 1111 and when I heard and saw them, 1112 I threw myself down 1113 to worship at the feet of the angel who was showing them to me. 22:9 But 1114 he said to me, “Do not do this! 1115 I am a fellow servant 1116 with you and with your brothers the prophets, and with those who obey 1117 the words of this book. Worship God!” 22:10 Then 1118 he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near. 22:11 The evildoer must continue to do evil, 1119 and the one who is morally filthy 1120 must continue to be filthy. The 1121 one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”
22:12 (Look! I am coming soon,
and my reward is with me to pay 1122 each one according to what he has done!
22:13 I am the Alpha and the Omega,
the first and the last,
the beginning and the end!) 1123
22:14 Blessed are those who wash their robes so they can have access 1124 to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers 1125 and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! 1126
22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” 1127 22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.
22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described 1128 in this book. 22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life 1129 and in the holy city that are described in this book.
22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus!
1 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).
2 tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”
3 tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).
4 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
5 tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.
7 tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.
8 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.”
9 tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.
10 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
11 tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
13 tn Here δέ (de) has not been translated.
14 tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.
15 tn The genitive noun πυρός (puros) has been translated as an attributive genitive.
16 tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.
17 tn Or “that has been heated in a furnace until it glows.”
18 tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.
19 tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”
20 tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
22 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
23 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
25 tn Here καί (kai) has not been translated because of differences between Greek and English style.
26 tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”
28 tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.
31 tn The words “is this” are supplied to make a complete sentence in English.
32 tn Or perhaps “the messengers.”
34 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
35 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
36 tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.
37 tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)
38 sn On seven stars in his right hand see 1:16.
39 tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.
37 tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.
38 tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”
39 tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.
40 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.
41 tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.
43 tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.
46 tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”
47 tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.
48 tn Or “you did formerly.”
49 tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
49 tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.
50 sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.
51 tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.
52 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
53 tn Or “grant.”
54 tn Or “stands.”
55 tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine
55 tn Here καί (kai) has not been translated due to differences between Greek and English style.
56 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
57 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
58 tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.
58 tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).
59 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.
60 tn The words “against you” are not in the Greek text, but are implied.
61 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).
61 tn Grk “is about to throw some of you,” but the force is causative in context.
62 tn Or “tempted.”
63 tn Or “experience persecution,” “will be in distress” (see L&N 22.2).
64 tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”
64 tn Or “who is victorious”; traditionally, “who overcomes.”
67 tn Here καί (kai) has not been translated due to differences between Greek and English style.
68 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
69 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
70 sn On the sharp double-edged sword see 1:16.
70 tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.
71 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
72 tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.
73 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
74 tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.
75 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
76 tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.
73 sn See Num 22-24; 31:16.
74 tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”
75 tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).
76 tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”
76 tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.
79 tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 ÏA or the Latin
80 tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.
82 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
83 tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).
84 tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”
85 tn Or “know”; for the meaning “understand” see L&N 32.4.
85 tn Here καί (kai) has not been translated due to differences between Greek and English style.
86 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
87 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
88 tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.
89 tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.
88 tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.
89 tn Or “perseverance.”
90 tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”
91 tn The Greek article has been translated here with demonstrative force.
92 tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 ÏK pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important
93 sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.
94 tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”
95 tn See the note on the word “servants” in 1:1.
96 sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.
94 tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.
95 tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.
97 tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).
98 tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.
100 tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.
101 tn Grk “I will kill 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).
102 tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”
103 sn This pronoun and the following one are plural in the Greek text.
104 tn Grk “each one of you according to your works.”
103 sn That is, the teaching of Jezebel (v. 20).
104 tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.
106 tn Or “who is victorious”; traditionally, “who overcomes.”
107 tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).
108 tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
109 tn Here καί (kai) has not been translated because of differences between Greek and English style.
110 tn Grk “will shepherd.”
111 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
112 sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.
112 tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of δώσω (dwsw) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, ecein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).
113 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.”
115 tn Here καί (kai) has not been translated due to differences between Greek and English style.
116 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
117 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
118 tn Grk “who has” (cf. 1:16).
119 tn Grk “a name.”
120 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
121 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
118 tn The verb ἔμελλον (emellon) is in the imperfect tense.
119 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
120 tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”
121 tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
122 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
123 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
124 tn Or “come on.”
124 tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”
125 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
126 tn The word “dressed” is not in the Greek text, but is implied.
127 tn Or “who overcomes.”
128 tn Grk “thus.”
129 tn Or “white robes.”
130 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
131 tn Or “will never wipe out.”
132 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
133 tn Grk “will confess.”
130 tn Here καί (kai) has not been translated due to differences between Greek and English style.
131 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
132 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
133 tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.
134 tn See the note on the word “door” earlier in this verse.
133 tn Grk “I have given.”
134 tn Grk “to shut it,” but English would leave the direct object understood in this case.
135 tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”
136 tn Or “little power.”
137 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
138 tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.
136 tn Grk “behold” (L&N 91.13).
137 sn See the note on synagogue in 2:9.
138 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
139 tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.
140 tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.
141 tn Or “and know,” “and recognize.”
139 tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.
140 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
141 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
142 tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”
143 sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).
145 tn Or “who is victorious”; traditionally, “who overcomes.”
146 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
147 tn Here καί (kai) has not been translated because of differences between Greek and English style.
148 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.
148 tn Here καί (kai) has not been translated due to differences between Greek and English style.
149 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
150 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
151 tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.
151 sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.
154 tn Or “I intend.”
155 tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.
157 tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.
158 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
159 tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
160 tn Grk “I counsel you to buy.”
161 tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.
162 tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).
163 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).
163 tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”
166 tn Grk “Behold.”
167 tn Grk “come in to him.”
169 tn Grk “The one who conquers, to him I will grant.”
170 tn Or “who is victorious”; traditionally, “who overcomes.”
171 tn Grk “I will give [grant] to him.”
172 tn Or “have been victorious”; traditionally, “have overcome.”
172 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
173 tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).
174 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.”
175 sn The phrase speaking to me like a trumpet refers back to Rev 1:10.
176 tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.
175 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).
176 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
177 tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.
178 tn Grk “jasper stone.”
179 sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).
180 tn Or “a rainbow emerald-like in appearance.”
181 tn Here καί (kai) has not been translated because of differences between Greek and English style.
182 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.
183 sn See the note on the word crown in Rev 3:11.
184 tn Here καί (kai) has not been translated because of differences between Greek and English style.
185 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?…).”
186 sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.
187 tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.
188 tn Here καί (kai) has not been translated because of differences between Greek and English style.
189 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
190 tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”
190 tn Here καί (kai) has not been translated because of differences between Greek and English style.
191 tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
193 tn Grk “six wings apiece,” but this is redundant with “each one” in English.
194 tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.
195 tn Or “They never stop saying day and night.”
196 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.”
196 tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
199 tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
200 sn See the note on the word crown in Rev 3:11.
201 tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).
202 tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several
205 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
206 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
207 tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”
208 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
211 tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
212 tn Grk “much.”
214 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
215 tn Grk “says” (a historical present).
216 tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
217 tn Or “has been victorious”; traditionally, “has overcome.”
218 tn The infinitive has been translated as an infinitive of result here.
217 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
218 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
219 tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
220 tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
221 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
222 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
223 sn See the note on the phrase the seven spirits of God in Rev 4:5.
220 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
221 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.
223 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
224 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
225 sn This interpretive comment by the author forms a parenthesis in the narrative.
226 tn The redundant participle λέγοντες (legontes) has not been translated here.
227 tn Or “slaughtered”; traditionally, “slain.”
228 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
229 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
230 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
231 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
229 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
230 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
231 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
232 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
233 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
232 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
233 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
234 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
235 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
236 tn Grk “saying.”
237 tn Or “slaughtered”; traditionally, “slain.”
238 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
239 tn Grk “saying.”
240 tn Or “dominion.”
241 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
244 tn Grk “saying like a voice [or sound] of thunder.”
245 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.
247 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
248 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
249 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
250 tn Here καί (kai) has not been translated because of differences between Greek and English style.
251 tn Grk “the one sitting on it.”
252 sn See the note on the word crown in Rev 3:11.
253 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.”
250 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
251 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
253 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
254 tn Grk “the one sitting on it.”
255 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
256 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.”
256 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
257 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
258 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
259 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
260 tn Here καί (kai) has not been translated because of differences between Greek and English style.
261 tn Grk “the one sitting on it.”
262 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
259 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
260 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.”
261 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.”
262 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
262 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
265 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
266 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
267 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
268 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.”
269 tn Here καί (kai) has not been translated because of differences between Greek and English style.
270 tn Grk “the one sitting on it.”
271 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.
272 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.
273 tn Here καί (kai) has not been translated because of differences between Greek and English style.
274 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).
268 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.
269 tn Or “murdered.” See the note on the word “butcher” in 6:4.
271 tn Here καί (kai) has not been translated because of differences between Greek and English style.
272 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
273 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
274 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
274 tn Here καί (kai) has not been translated because of differences between Greek and English style.
275 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).
276 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.
277 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
278 tn Or “powerful”; Grk “a great.”
279 tn Or “like hairy sackcloth” (L&N 8.13).
280 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
280 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.
281 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
282 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.’”
283 tn Grk “great wind.”
283 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
284 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.
285 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
286 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
287 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.
288 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).
289 tn See the note on the word “servants” in 1:1.
289 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.
290 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.
292 tc Most
293 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).
295 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
296 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.”
297 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
298 tn Or “signet” (L&N 6.54).
299 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.
300 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
301 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
298 tn See the note on the word “servants” in 1:1.
301 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
302 tn Grk “who were sealed.”
303 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
304 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.
304 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
305 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.
307 tn The dative here has been translated as a dative of possession.
310 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
311 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.”
313 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
314 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
316 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
317 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.
318 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
319 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.
319 tn Or “worship.” The word here is λατρεύω (latreuw).
320 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).
322 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.
325 sn An allusion to Isa 25:8.
328 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
329 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
331 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
334 tn Here καί (kai) has not been translated because of differences between Greek and English style.
335 tn Grk “having.”
336 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
337 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.
338 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.
337 tn Here καί (kai) has not been translated because of differences between Greek and English style.
338 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.
340 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
341 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?…).”
343 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
344 tn Grk “having.”
346 tn Here καί (kai) has not been translated because of differences between Greek and English style.
347 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
349 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
350 tn Here καί (kai) has not been translated because of differences between Greek and English style.
352 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.”
353 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.”
355 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
356 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
357 tn Grk “fell.”
358 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
359 tn Grk “is called,” but this is somewhat redundant in contemporary English.
360 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.
361 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
362 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
363 tn Grk “and many of the men died from these waters because they were bitter.”
361 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
362 tn Grk “the day did not shine [with respect to] the third of it.”
364 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
365 tn Grk “one eagle.”
366 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.
367 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.”
368 tn Grk “about to sound their trumpets,” but this is redundant in English.
367 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
368 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
369 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.”
370 tn Here καί (kai) has not been translated because of differences between Greek and English style.
371 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
372 tn Here καί (kai) has not been translated because of differences between Greek and English style.
373 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
374 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
376 tn Here καί (kai) has not been translated because of differences between Greek and English style.
377 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).
378 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
379 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
379 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
380 tn The word “permission” is not in the Greek text, but is implied.
381 tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).
382 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.”
383 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
384 tn Grk “like the torture,” but this is redundant in contemporary English.
385 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
382 tn Here καί (kai) has not been translated because of differences between Greek and English style.
383 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
384 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
385 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.
385 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.
386 tn Here καί (kai) has not been translated because of differences between Greek and English style.
387 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”).
388 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.
388 tn Here καί (kai) has not been translated because of differences between Greek and English style.
391 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.
394 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
395 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
397 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
400 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
403 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
404 tc ‡ Several key
406 tn Grk “having.”
407 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.”
409 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
410 tn The Greek article τήν (thn) has been translated with demonstrative force here.
411 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.
412 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
412 tn Here καί (kai) has not been translated because of differences between Greek and English style.
413 tn Grk “twenty thousand of ten thousands.”
415 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.
416 tn Grk “and those seated on them.”
417 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
418 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
419 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
420 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
421 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
422 tn Here καί (kai) has not been translated because of differences between Greek and English style.
423 tn Traditionally, “brimstone.”
418 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”).
421 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
422 tn Grk “is.”
424 tn The word “made” is not in the Greek text but is implied.
425 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.
427 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.
428 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.”
430 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
431 tn Or “clothed.”
432 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
433 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.”
436 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
439 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
440 tn The words “just then” are not in the Greek text, but are implied.
442 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
445 tn On this phrase see BDAG 1092 s.v. χρόνος.
448 tn Grk “But in the days of the voice of the seventh angel.”
449 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
450 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).
451 tn See the note on the word “servants” in 1:1.
451 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
452 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
453 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.”
454 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
455 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
454 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
455 tn Here καί (kai) has not been translated because of differences between Greek and English style.
456 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.
457 tn Here καί (kai) has not been translated because of differences between Greek and English style.
457 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
458 tn Grk “it was.” The idea of taste is implied.
459 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
460 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
461 tn The referent of “they” is not clear in the Greek text.
462 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.
463 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
464 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
465 tn Grk “saying.”
466 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
467 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
468 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
469 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
470 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
469 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
472 sn This description is parenthetical in nature.
475 tn Here καί (kai) has not been translated because of differences between Greek and English style.
476 tn This is a collective singular in Greek.
477 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
478 tn Here καί (kai) has not been translated because of differences between Greek and English style.
478 tn Or “authority.”
479 tn Grk “the days.”
480 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.
481 tn Or “authority.”
481 tn Here καί (kai) has not been translated because of differences between Greek and English style.
482 tn Or “be victorious over”; traditionally, “overcome.”
484 tn Here καί (kai) has not been translated because of differences between Greek and English style.
485 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
486 tn Grk “spiritually.”
487 tn The word “every” is not in the Greek text, but is implied by the following list.
488 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.
489 tn Or “to be buried.”
490 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
491 tn Grk “fell upon.”
493 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
494 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.
495 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
496 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
496 tn Here καί (kai) has not been translated because of differences between Greek and English style.
497 tn Grk “seven thousand names of men.”
499 tn Grk “has passed.”
502 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
503 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
505 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
506 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.”
508 tn Grk “saying.”
509 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.”
510 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
511 tn Here καί (kai) has not been translated because of differences between Greek and English style.
512 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
513 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
514 tn See the note on the word “servants” in 1:1.
515 tn Grk “who fear.”
516 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.
517 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.
514 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
515 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?…).”
516 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.
517 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
518 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
520 tn Here καί (kai) has not been translated because of differences between Greek and English style.
521 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.
523 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
524 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
526 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
527 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
528 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
529 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
530 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.”
531 tn Grk “shepherd.”
532 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
533 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
534 tn Here καί (kai) has not been translated because of differences between Greek and English style.
532 tn Grk “and the woman,” which would be somewhat redundant in English.
533 tn Or “desert.”
534 tn Grk “where she has there a place prepared by God.”
535 tn Grk “so they can take care of her.”
535 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
536 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).
538 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
539 tn The words “to prevail” are not in the Greek text, but are implied.
540 tn Grk “found.”
541 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
541 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
544 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
545 tn Or “the right of his Messiah to rule.” See L&N 37.35.
546 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
547 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.
548 tn Or “who accuses them continually.”
547 tn Here καί (kai) has been translated as “but” to indicate the contrast.
548 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
550 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).
551 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.
553 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
554 tn Grk “saw.”
556 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
557 tn Or “desert.”
558 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
559 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.
559 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
560 tn Grk “so that he might make her swept away.”
562 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
563 tn Grk “the earth helped the woman.”
564 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
565 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
566 tn Grk “her seed” (an idiom for offspring, children, or descendants).
567 tn Or “who obey.”
568 tn Grk “and having.”
569 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
570 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
571 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
572 tn Or “sandy beach” (L&N 1.64).
573 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.
568 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
569 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.
570 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
571 tc ‡ Several
571 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
572 tn Here καί (kai) has not been translated because of differences between Greek and English style.
573 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
574 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
574 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.
575 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.
576 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.
577 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).”
577 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
578 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
580 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.
581 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
582 tn Grk “to it was granted.”
583 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
583 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
584 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
585 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).
586 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.
587 tc Many
588 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
589 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.
589 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
590 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.
591 tn Or “slaughtered”; traditionally, “slain.”
592 tc Many
593 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.”
594 tn Or “perseverance.”
595 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
596 sn This second beast is identified in Rev 16:13 as “the false prophet.”
597 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.
598 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.
599 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
598 tn Here καί (kai) has not been translated because of differences between Greek and English style.
599 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
600 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.”
601 tn Here καί (kai) has not been translated because of differences between Greek and English style.
602 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
604 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
607 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
608 tn Grk “it was given [permitted] to it [the second beast].”
609 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
610 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
610 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
611 tn See the note on the word “servants” in 1:1.
613 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.
614 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.
615 tn Grk “except the one who had.”
616 tn Grk “his name or the number of his name.”
616 tn Grk “Here is wisdom.”
617 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.”
618 tc A few
619 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
620 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
622 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (fwnh) as “sound” here.
623 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
625 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
628 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
631 tn Grk “in their mouth was not found a lie.”
632 tc Several
634 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
635 tc Most
636 tn L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”
637 tn Grk “having.”
638 tn Or “an eternal gospel to announce as good news.”
639 tn Grk “to those seated on the earth.”
640 tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
637 tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
640 tn Here καί (kai) has not been translated because of differences between Greek and English style.
641 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
642 tn Grk “And another angel, a second.”
643 tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
644 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
645 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
646 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
647 tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).
643 tn Here καί (kai) has not been translated because of differences between Greek and English style.
644 tn Grk “And another angel, a third.”
645 tn Grk “followed them.”
646 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
646 tn Grk “he himself.”
647 tn The Greek word for “anger” here is θυμός (qumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
648 tn Traditionally, “brimstone.”
649 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
650 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.
651 tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
652 tn Grk “and.”
652 tn Grk “Here is.”
653 tn Or “the perseverance.”
654 tn Grk “who keep.”
655 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
656 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
655 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
656 tn Or “from their trouble” (L&N 22.7).
657 tn Grk “their deeds will follow with them.”
658 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
659 tn Grk “and behold, a white cloud.”
660 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
661 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
661 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
662 tn Grk “Send out.”
663 tn The aorist θέρισον (qerison) has been translated ingressively.
664 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
667 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
670 tn Here καί (kai) has not been translated because of differences between Greek and English style.
671 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
672 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
673 tn Grk “Send.”
674 tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”
675 tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”
676 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
677 tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”
678 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
673 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
674 tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).
675 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).
676 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
677 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
678 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
679 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
679 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
680 tn Grk “seven plagues – the last ones.”
682 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
683 sn See Rev 4:6 where the sea of glass was mentioned previously.
684 tn Or “had been victorious over”; traditionally, “had overcome.”
685 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
686 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
687 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
685 tn Here καί (kai) has not been translated.
686 tn See the note on the word “servants” in 1:1.
687 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
688 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.”
689 tn Or “righteous,” although the context favors justice as the theme.
690 tc Certain
688 tn Or “and praise.”
689 sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
690 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
691 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
691 tn Here καί (kai) has not been translated because of differences between Greek and English style.
692 tn On this term BDAG 928 s.v. σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”
693 tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, Jo naos ths skhnhs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2).
694 tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
697 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
698 tn Or “anger.”
700 tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.
703 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
704 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
706 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
707 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
708 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
709 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
710 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
709 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
710 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
712 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
713 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
715 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
716 tn Or “righteous,” although the context favors justice as the theme.
717 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
718 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
719 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
721 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
722 tn Grk “the altar saying.”
723 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.”
724 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
725 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
726 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
727 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
728 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
729 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
730 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
731 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
730 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
731 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
732 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
733 tn Grk “his kingdom became dark.”
734 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
735 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
736 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
733 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”
734 tn Or “ulcerated sores” (see 16:2).
735 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
736 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
736 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
737 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
738 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
739 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
740 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.”
739 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
740 sn According to the next verse, these three unclean spirits are spirits of demons.
742 tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”
743 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.”
745 tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
746 tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
747 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.
748 tn Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
749 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
750 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
751 tc There are many variations in the spelling of this name among the Greek
751 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
752 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
754 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
755 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?…).”
756 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
757 tn Here καί (kai) has not been translated because of differences between Greek and English style.
758 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
759 tn Grk “fell.”
760 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
761 tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).
762 tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.
760 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
761 tn Or “vanished.”
762 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
763 tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
764 tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.
765 tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
766 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
767 tn Grk “the plague of it.”
768 tn Grk “since the plague of it was exceedingly great.”
766 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
767 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.”
768 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
769 tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
772 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
773 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).
774 tn Or “desert.”
775 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
775 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
776 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
777 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
778 tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
779 tc Several
778 tn Here καί (kai) has not been translated because of differences between Greek and English style.
779 tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).
781 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
782 tn Here καί (kai) has not been translated because of differences between Greek and English style.
783 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
784 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
785 tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.
787 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.”
788 tn Here καί (kai) has not been translated because of differences between Greek and English style.
789 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
790 tn Grk “Here is the mind that has wisdom.”
791 tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.
793 tn That is, one currently reigns.
796 tn Here καί (kai) has not been translated because of differences between Greek and English style.
799 tn Here καί (kai) has not been translated because of differences between Greek and English style.
800 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
802 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
805 tn See BDAG 636 s.v. μετά A.2.a.α.
808 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
809 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
810 tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
811 tn Here καί (kai) has not been translated because of differences between Greek and English style.
812 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
813 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
814 tn Grk “hearts.”
815 tn Or “his intent.”
816 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
817 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
818 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
819 tn Or “completed.”
817 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
820 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
823 tn Here καί (kai) has not been translated because of differences between Greek and English style
824 tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.
825 tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”
826 tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some
826 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
827 tc ‡ Several
828 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
829 tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.
829 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
832 tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”
833 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
834 tn That is, remembered her sins to execute judgment on them.
835 tn Or “her sins.”
835 tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
836 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
838 tn “As much as” is the translation of ὅσα (Josa).
839 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
840 tn Grk “said in her heart,” an idiom for saying something to oneself.
841 tn Grk “For this reason, her plagues will come.”
842 tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
843 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
844 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
844 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
845 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
846 tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.
847 tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”
850 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
851 tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”
853 tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more
854 tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”
855 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
856 tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”
856 tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”
857 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
858 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
859 tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”
860 tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”
861 tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).
859 tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”
860 tn Grk “you desired in your soul.”
861 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
862 tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”
863 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
862 tn Grk “the merchants [sellers] of these things.”
863 tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.
865 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
866 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
868 tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
869 tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”
870 tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”
871 tn Grk “and as many as.”
871 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
872 tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
874 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.
875 tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
877 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
878 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
880 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
881 tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.
882 sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.
883 tn The shift to a second person pronoun here corresponds to the Greek text.
884 tn Here καί (kai) has not been translated because of differences between Greek and English style.
885 tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”
886 tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.
886 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
887 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.”
889 tn Here καί (kai) has not been translated because of differences between Greek and English style.
890 tn The shift in pronouns from second to third person corresponds to the Greek text.
891 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
892 tn Compare the similar phrase in Rev 16:7.
893 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.
894 tn See the note on the word “servants” in 1:1.
895 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
895 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
896 tn Or “her smoke ascends forever and ever.”
898 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.”
901 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
904 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
905 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.”
906 tc Several
907 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.”
907 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
910 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.”
911 sn This phrase is treated as a parenthetical explanation by the author.
913 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
914 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
916 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
917 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.”
918 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
919 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.”
920 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.
921 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
922 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).
923 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.”
919 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
920 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
921 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.
922 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
922 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
923 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
924 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
925 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.
925 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
926 tn Grk “the name of him is called.”
928 tn Here καί (kai) has not been translated because of differences between Greek and English style.
929 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.”
931 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
932 tn Here καί (kai) has not been translated because of differences between Greek and English style.
933 tn Grk “will shepherd.”
934 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
935 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.
936 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).
937 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.”
934 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
935 tn The precise significance of ἐν (en) here is difficult to determine.
936 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.
937 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
937 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
938 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
939 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).
940 tn See the note on the word “servants” in 1:1.
940 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
943 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.
944 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.”
945 tn Traditionally, “brimstone.”
946 tn Here καί (kai) has not been translated because of differences between Greek and English style.
947 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).”
949 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
950 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.
952 tn Here καί (kai) has not been translated because of differences between Greek and English style.
955 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
956 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
957 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.
958 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
959 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.”
960 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.
961 tn Here καί (kai) has not been translated because of differences between Greek and English style.
962 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.”
961 sn This statement appears to be a parenthetical comment by the author.
964 tn Grk “who has a share.”
965 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.
967 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
970 tn Or “mislead.”
971 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
972 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
973 tn Here καί (kai) has not been translated because of differences between Greek and English style.
974 tn The shift here to past tense reflects the Greek text.
975 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.
976 tn Or “surrounded.”
977 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.”
978 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
979 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
976 tn Or “misled.”
977 tn Traditionally, “brimstone.”
978 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.
979 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
980 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
981 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.
982 tn Or “vanished.”
982 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
983 tn Grk “another book was opened, which is of life.”
984 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
985 tn Grk “from the things written in the books according to their works.”
985 tn Here καί (kai) has not been translated because of differences between Greek and English style.
986 sn Here Death is personified (cf. 1 Cor 15:55).
988 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
991 tn Here καί (kai) has not been translated because of differences between Greek and English style.
992 tn The word “name” is not in the Greek text, but is implied.
993 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
994 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
995 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.’”
997 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
998 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).
999 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
1000 tc ‡ Most
1000 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.
1001 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.’”
1003 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
1004 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.
1005 tn Grk “faithful.”
1006 tn Or “It has happened.”
1007 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.
1008 tn Or “as a free gift” (see L&N 57.85).
1009 tn Or “who is victorious”; traditionally, “who overcomes.”
1012 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.”
1013 tn Grk “idolaters.”
1014 tn Grk “their share.”
1015 tn Traditionally, “brimstone.”
1016 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.”
1015 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
1016 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.
1018 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
1019 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).
1020 tn Grk “to a mountain great and high.”
1021 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.
1022 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.”
1024 tn Grk “jasper, having.” Here a new sentence was started in the translation.
1025 tn Grk “a (city) wall great and high.”
1026 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.”
1027 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
1028 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
1027 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.
1028 tn The word “side” has been supplied four times in this verse for clarity.
1030 tn Here καί (kai) has not been translated because of differences between Greek and English style.
1033 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
1036 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
1037 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.”
1038 tn Here καί (kai) has not been translated because of differences between Greek and English style.
1039 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
1040 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
1039 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).
1040 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.
1042 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.
1043 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.
1044 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).
1045 tn The perfect participle here has been translated as an intensive (resultative) perfect.
1046 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
1048 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
1049 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
1050 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
1051 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
1052 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
1053 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.
1051 tn Here καί (kai) has not been translated because of differences between Greek and English style.
1052 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
1054 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.
1055 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.”
1057 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
1058 tn Or “splendor”; Grk “glory.”
1060 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.”
1061 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.
1062 tn The clause has virtually the force of a parenthetical comment.
1063 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).”
1064 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
1066 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
1067 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.”
1068 tn Or “what is abhorrent”; Grk “who practices abominations.”
1069 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.
1070 tn Grk “those who are written”; the word “names” is implied.
1069 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
1070 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
1071 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
1072 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
1073 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
1074 tn Grk “From here and from there.”
1075 tn Or “twelve crops” (one for each month of the year).
1076 tn The words “of the year” are implied.
1075 tn Or “be anything accursed” (L&N 33.474).
1076 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
1077 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.
1078 tn See the note on the word “servants” in 1:1.
1079 tn Or “will serve.”
1078 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
1079 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
1080 tn Grk “faithful.”
1081 tn See the note on the word “servants” in 1:1.
1081 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
1084 tn Or “I am John, the one who heard and saw these things.”
1085 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.
1086 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.”
1087 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
1088 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.”
1089 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.
1090 tn Grk “keep” (an idiom for obedience).
1090 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
1093 tn Grk “must do evil still.”
1094 tn For this translation see L&N 88.258; the term refers to living in moral filth.
1095 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.
1096 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.
1099 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
1102 tn Grk “so that there will be to them authority over the tree of life.”
1105 tn On the term φάρμακοι (farmakoi) see L&N 53.101.
1106 tn Or “lying,” “deceit.”
1108 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.”
1111 tn Grk “written.”
1114 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