19:11 Then 1 I saw heaven opened and here came 2 a white horse! The 3 one riding it was called “Faithful” and “True,” and with justice 4 he judges and goes to war. 19:12 His eyes are like a fiery 5 flame and there are many diadem crowns 6 on his head. He has 7 a name written 8 that no one knows except himself. 19:13 He is dressed in clothing dipped 9 in blood, and he is called 10 the Word of God. 19:14 The 11 armies that are in heaven, dressed in white, clean, fine linen, 12 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 13 He 14 will rule 15 them with an iron rod, 16 and he stomps the winepress 17 of the furious 18 wrath of God, the All-Powerful. 19 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 20 I saw one angel standing in 21 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 22
“Come, gather around for the great banquet 23 of God,
19:18 to eat 24 your fill 25 of the flesh of kings,
the flesh of generals, 26
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 27
and small and great!”
19:19 Then 28 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 29 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 30 – 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. 31 19:21 The 32 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 33 themselves with their flesh.
20:1 Then 34 I saw an angel descending from heaven, holding 35 in his hand the key to the abyss and a huge chain. 20:2 He 36 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 37 then 38 threw him into the abyss and locked 39 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 40 I saw thrones and seated on them were those who had been given authority to judge. 41 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 42 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 43 came to life 44 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.) 45 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 46 in the first resurrection. The second death has no power over them, 47 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 48 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 49 the nations at the four corners of the earth, Gog and Magog, 50 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 51 20:9 They 52 went up 53 on the broad plain of the earth 54 and encircled 55 the camp 56 of the saints and the beloved city, but 57 fire came down from heaven and devoured them completely. 58 20:10 And the devil who deceived 59 them was thrown into the lake of fire and sulfur, 60 where the beast and the false prophet are 61 too, and they will be tormented there day and night forever and ever.
20:11 Then 62 I saw a large 63 white throne and the one who was seated on it; the earth and the heaven 64 fled 65 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 66 books were opened, and another book was opened – the book of life. 67 So 68 the dead were judged by what was written in the books, according to their deeds. 69 20:13 The 70 sea gave up the dead that were in it, and Death 71 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 72 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 73 anyone’s name 74 was not found written in the book of life, that person 75 was thrown into the lake of fire.
21:1 Then 76 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 77 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 78 of God is among human beings. 79 He 80 will live among them, and they will be his people, and God himself will be with them. 81 21:4 He 82 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.” 83
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 84 he said to me, “Write it down, 85 because these words are reliable 86 and true.” 21:6 He also said to me, “It is done! 87 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 88 free of charge 89 from the spring of the water of life. 21:7 The one who conquers 90 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, 91 idol worshipers, 92 and all those who lie, their place 93 will be in the lake that burns with fire and sulfur. 94 That 95 is the second death.”
21:9 Then 96 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 97 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 98 he took me away in the Spirit 99 to a huge, majestic mountain 100 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 101 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 102 21:12 It has 103 a massive, high wall 104 with twelve gates, 105 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 106 are written on the gates. 107 21:13 There are 108 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. 109 21:14 The 110 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 111 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 112 the city is laid out as a square, 113 its length and width the same. He 114 measured the city with the measuring rod 115 at fourteen hundred miles 116 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 117 according to human measurement, which is also the angel’s. 118 21:18 The city’s 119 wall is made 120 of jasper and the city is pure gold, like transparent glass. 121 21:19 The foundations of the city’s wall are decorated 122 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 123 the fourth emerald, 21:20 the fifth onyx, 124 the sixth carnelian, 125 the seventh chrysolite, 126 the eighth beryl, 127 the ninth topaz, the tenth chrysoprase, 128 the eleventh jacinth, 129 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 130 main street 131 of the city is pure gold, like transparent glass.
21:22 Now 132 I saw no temple in the city, because the Lord God – the All-Powerful 133 – 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 134 will walk by its light and the kings of the earth will bring their grandeur 135 into it. 21:25 Its gates will never be closed during the day 136 (and 137 there will be no night there). 138 21:26 They will bring the grandeur and the wealth 139 of the nations 140 into it, 21:27 but 141 nothing ritually unclean 142 will ever enter into it, nor anyone who does what is detestable 143 or practices falsehood, 144 but only those whose names 145 are written in the Lamb’s book of life.
22:1 Then 146 the angel 147 showed me the river of the water of life – water as clear as crystal – pouring out 148 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 149 main street. 150 On each side 151 of the river is the tree of life producing twelve kinds 152 of fruit, yielding its fruit every month of the year. 153 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 154 and the throne of God and the Lamb will be in the city. 155 His 156 servants 157 will worship 158 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.
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
3 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.
4 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
5 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
6 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
7 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
8 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.
9 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
10 tn Grk “the name of him is called.”
11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
12 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.”
13 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
15 tn Grk “will shepherd.”
16 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
17 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.
18 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).
19 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.”
20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
21 tn The precise significance of ἐν (en) here is difficult to determine.
22 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.
23 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
24 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
25 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
26 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).
27 tn See the note on the word “servants” in 1:1.
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
29 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.
30 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.”
31 tn Traditionally, “brimstone.”
32 tn Here καί (kai) has not been translated because of differences between Greek and English style.
33 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).”
34 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
35 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.
36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
37 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
39 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.
40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
41 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.”
42 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.
43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
44 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.”
45 sn This statement appears to be a parenthetical comment by the author.
46 tn Grk “who has a share.”
47 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.
48 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
49 tn Or “mislead.”
50 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
51 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
52 tn Here καί (kai) has not been translated because of differences between Greek and English style.
53 tn The shift here to past tense reflects the Greek text.
54 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.
55 tn Or “surrounded.”
56 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.”
57 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
58 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
59 tn Or “misled.”
60 tn Traditionally, “brimstone.”
61 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.
62 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
63 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
64 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.
65 tn Or “vanished.”
66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
67 tn Grk “another book was opened, which is of life.”
68 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
69 tn Grk “from the things written in the books according to their works.”
70 tn Here καί (kai) has not been translated because of differences between Greek and English style.
71 sn Here Death is personified (cf. 1 Cor 15:55).
72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
73 tn Here καί (kai) has not been translated because of differences between Greek and English style.
74 tn The word “name” is not in the Greek text, but is implied.
75 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
77 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.’”
78 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
79 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).
80 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
81 tc ‡ Most
82 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.
83 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.’”
84 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
85 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.
86 tn Grk “faithful.”
87 tn Or “It has happened.”
88 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.
89 tn Or “as a free gift” (see L&N 57.85).
90 tn Or “who is victorious”; traditionally, “who overcomes.”
91 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.”
92 tn Grk “idolaters.”
93 tn Grk “their share.”
94 tn Traditionally, “brimstone.”
95 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.”
96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
97 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.
98 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
99 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).
100 tn Grk “to a mountain great and high.”
101 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.
102 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.”
103 tn Grk “jasper, having.” Here a new sentence was started in the translation.
104 tn Grk “a (city) wall great and high.”
105 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.”
106 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
107 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
108 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.
109 tn The word “side” has been supplied four times in this verse for clarity.
110 tn Here καί (kai) has not been translated because of differences between Greek and English style.
111 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
112 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
113 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.”
114 tn Here καί (kai) has not been translated because of differences between Greek and English style.
115 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
116 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
117 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).
118 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.
119 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.
120 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.
121 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).
122 tn The perfect participle here has been translated as an intensive (resultative) perfect.
123 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
124 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
125 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
126 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
127 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
128 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
129 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.
130 tn Here καί (kai) has not been translated because of differences between Greek and English style.
131 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
132 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.
133 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.”
134 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
135 tn Or “splendor”; Grk “glory.”
136 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.”
137 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.
138 tn The clause has virtually the force of a parenthetical comment.
139 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).”
140 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
141 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
142 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.”
143 tn Or “what is abhorrent”; Grk “who practices abominations.”
144 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.
145 tn Grk “those who are written”; the word “names” is implied.
146 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
147 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
148 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
149 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
150 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
151 tn Grk “From here and from there.”
152 tn Or “twelve crops” (one for each month of the year).
153 tn The words “of the year” are implied.
154 tn Or “be anything accursed” (L&N 33.474).
155 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
156 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.
157 tn See the note on the word “servants” in 1:1.
158 tn Or “will serve.”