22:14 Blessed are those who wash their robes so they can have access 18 to the tree of life and can enter into the city by the gates.
12:7 Then 30 war broke out in heaven: Michael 31 and his angels fought against the dragon, and the dragon and his angels fought back.
19:18 to eat 40 your fill 41 of the flesh of kings,
the flesh of generals, 42
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 43
and small and great!”
1 tn Grk “Here is.”
2 tn Or “the perseverance.”
3 tn Grk “who keep.”
4 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
5 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.”
6 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
7 tn Grk “her seed” (an idiom for offspring, children, or descendants).
8 tn Or “who obey.”
9 tn Grk “and having.”
10 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
11 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
12 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
13 tn Or “sandy beach” (L&N 1.64).
14 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.
11 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.
12 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
13 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
16 tn Grk “so that there will be to them authority over the tree of life.”
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
22 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.
23 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).
24 tn See the note on the word “servants” in 1:1.
26 tn Here καί (kai) has not been translated because of differences between Greek and English style.
27 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).
28 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
29 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
31 tn Or “who is victorious”; traditionally, “who overcomes.”
32 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”).
33 tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
37 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).
41 tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
42 sn The Greek term translated witness can mean both “witness” and “martyr.”
43 tc The reading “set free” (λύσαντι, lusanti) has better ms support (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.
44 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.
46 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
47 tn Grk “it was given [permitted] to it [the second beast].”
48 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
49 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
51 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
52 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
53 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).
54 tn See the note on the word “servants” in 1:1.
56 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.