9:1 Then 1 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 2 to the earth, and he was given the key to the shaft of the abyss. 3 9:2 He 4 opened the shaft of the abyss and smoke rose out of it 5 like smoke from a giant furnace. The 6 sun and the air were darkened with smoke from the shaft. 9:3 Then 7 out of the smoke came locusts onto the earth, and they were given power 8 like that of the scorpions of the earth. 9:4 They 9 were told 10 not to damage the grass of the earth, or any green plant or tree, but only those people 11 who did not have the seal of God on their 12 forehead. 9:5 The locusts 13 were not given permission 14 to kill 15 them, but only to torture 16 them 17 for five months, and their torture was like that 18 of a scorpion when it stings a person. 19 9:6 In 20 those days people 21 will seek death, but 22 will not be able to 23 find it; they will long to die, but death will flee from them.
9:7 Now 24 the locusts looked like horses equipped for battle. On 25 their heads were something like crowns similar to gold, 26 and their faces looked like men’s 27 faces. 9:8 They 28 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 29 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 30 tails and stingers like scorpions, and their ability 31 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. 32
9:12 The first woe has passed, but 33 two woes are still coming after these things!
9:13 Then 34 the sixth angel blew his trumpet, and I heard a single voice coming from the 35 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 36 the trumpet, “Set free 37 the four angels who are bound at the great river Euphrates!” 9:15 Then 38 the four angels who had been prepared for this 39 hour, day, 40 month, and year were set free to kill 41 a third of humanity. 9:16 The 42 number of soldiers on horseback was two hundred million; 43 I heard their number. 9:17 Now 44 this is what the horses and their riders 45 looked like in my 46 vision: The riders had breastplates that were fiery red, 47 dark blue, 48 and sulfurous 49 yellow in color. 50 The 51 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 52 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 53 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 54 of the horses resides 55 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 56 of gold, silver, 57 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 58 they did not repent of their murders, of their magic spells, 59 of their sexual immorality, or of their stealing.
10:1 Then 60 I saw another powerful angel descending from heaven, wrapped 61 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 62 10:2 He held 63 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 64 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 65 just then 66 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 67 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! 68 10:7 But in the days 69 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 70 just as he has 71 proclaimed to his servants 72 the prophets.” 10:8 Then 73 the voice I had heard from heaven began to speak 74 to me 75 again, 76 “Go and take the open 77 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 78 I went to the angel and asked him to give me the little scroll. He 79 said to me, “Take the scroll 80 and eat it. It 81 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 82 I took the little scroll from the angel’s hand and ate it, and it did taste 83 as sweet as honey in my mouth, but 84 when I had eaten it, my stomach became bitter. 10:11 Then 85 they 86 told me: “You must prophesy again about many peoples, nations, 87 languages, and kings.”
11:1 Then 88 a measuring rod 89 like a staff was given to me, and I was told, 90 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 91 do not measure the outer courtyard 92 of the temple; leave it out, 93 because it has been given to the Gentiles, 94 and they will trample on the holy city 95 for forty-two months. 11:3 And I will grant my two witnesses authority 96 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.) 97 11:5 If 98 anyone wants to harm them, fire comes out of their mouths 99 and completely consumes 100 their enemies. If 101 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 102 to close up the sky so that it does not rain during the time 103 they are prophesying. They 104 have power 105 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 106 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 107 them and kill them. 11:8 Their 108 corpses will lie in the street 109 of the great city that is symbolically 110 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 111 people, tribe, 112 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 113 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 114 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 115 those who were watching them. 11:12 Then 116 they 117 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 118 went up to heaven in a cloud while 119 their enemies stared at them. 11:13 Just then 120 a major earthquake took place and a tenth of the city collapsed; seven thousand people 121 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; 122 the third is coming quickly.
11:15 Then 123 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, 124
and he will reign for ever and ever.”
11:16 Then 125 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 126 and worshiped God 11:17 with these words: 127
“We give you thanks, Lord God, the All-Powerful, 128
the one who is and who was,
because you have taken your great power
and begun to reign. 129
11:18 The 130 nations 131 were enraged,
but 132 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, 133
the prophets, their reward,
as well as to the saints
and to those who revere 134 your name, both small and great,
and the time has come 135 to destroy those who destroy 136 the earth.”
11:19 Then 137 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, 138 crashes of thunder, an earthquake, and a great hailstorm. 139
12:1 Then 140 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. 141 12:2 She 142 was pregnant and was screaming in labor pains, struggling 143 to give birth. 12:3 Then 144 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 145 12:4 Now 146 the dragon’s 147 tail swept away a third of the stars in heaven and hurled them to the earth. Then 148 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 149 the woman gave birth to a son, a male child, 150 who is going to rule 151 over all the nations 152 with an iron rod. 153 Her 154 child was suddenly caught up to God and to his throne, 12:6 and she 155 fled into the wilderness 156 where a place had been prepared for her 157 by God, so she could be taken care of 158 for 1,260 days.
12:7 Then 159 war broke out in heaven: Michael 160 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 161 the dragon was not strong enough to prevail, 162 so there was no longer any place left 163 in heaven for him and his angels. 164 12:9 So 165 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 166 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 167 of his Christ, 168 have now come,
because the accuser of our brothers and sisters, 169
the one who accuses them day and night 170 before our God,
has been thrown down.
12:11 But 171 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 172 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 173 woe to the earth and the sea
because the devil has come down to you!
He 174 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 175 when the dragon realized 176 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 177 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 178 to the place God 179 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 180 12:15 Then 181 the serpent spouted water like a river out of his mouth after the woman in an attempt to 182 sweep her away by a flood, 12:16 but 183 the earth came to her rescue; 184 the ground opened up 185 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 186 the dragon became enraged at the woman and went away to make war on the rest of her children, 187 those who keep 188 God’s commandments and hold to 189 the testimony about Jesus. 190 (12:18) And the dragon 191 stood 192 on the sand 193 of the seashore. 194
13:1 Then 195 I saw a beast coming up out of the sea. It 196 had ten horns and seven heads, and on its horns were ten diadem crowns, 197 and on its heads a blasphemous name. 198 13:2 Now 199 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 200 dragon gave the beast 201 his power, his throne, and great authority to rule. 202 13:3 One of the beast’s 203 heads appeared to have been killed, 204 but the lethal wound had been healed. 205 And the whole world followed 206 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 207 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 208 13:5 The beast 209 was given a mouth speaking proud words 210 and blasphemies, and he was permitted 211 to exercise ruling authority 212 for forty-two months. 13:6 So 213 the beast 214 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 215 that is, those who dwell in heaven. 13:7 The beast 216 was permitted to go to war against the saints and conquer them. 217 He was given ruling authority 218 over every tribe, people, 219 language, and nation, 13:8 and all those who live on the earth will worship the beast, 220 everyone whose name has not been written since the foundation of the world 221 in the book of life belonging to the Lamb who was killed. 222 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, 223
then by the sword he must be killed.
This 224 requires steadfast endurance 225 and faith from the saints.
13:11 Then 226 I saw another beast 227 coming up from the earth. He 228 had two horns like a lamb, 229 but 230 was speaking like a dragon. 13:12 He 231 exercised all the ruling authority 232 of the first beast on his behalf, 233 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 234 performed momentous signs, even making fire come down from heaven in front of people 235 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 236 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 237 was empowered 238 to give life 239 to the image of the first beast 240 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 241 everyone (small and great, rich and poor, free and slave 242 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 243 or sell things 244 unless he bore 245 the mark of the beast – that is, his name or his number. 246 13:18 This calls for wisdom: 247 Let the one who has insight calculate the beast’s number, for it is man’s number, 248 and his number is 666. 249
14:1 Then 250 I looked, and here was 251 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 252 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 253 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 254 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 255 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; 256 they 257 are blameless.
14:6 Then 258 I saw another 259 angel flying directly overhead, 260 and he had 261 an eternal gospel to proclaim 262 to those who live 263 on the earth – to every nation, tribe, 264 language, and people. 14:7 He declared 265 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 266 second 267 angel 268 followed the first, 269 declaring: 270 “Fallen, fallen is Babylon the great city! 271 She made all the nations 272 drink of the wine of her immoral passion.” 273
14:9 A 274 third angel 275 followed the first two, 276 declaring 277 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 278 will also drink of the wine of God’s anger 279 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 280 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 281 torture will go up 282 forever and ever, and those who worship the beast and his image will have 283 no rest day or night, along with 284 anyone who receives the mark of his name.” 14:12 This requires 285 the steadfast endurance 286 of the saints – those who obey 287 God’s commandments and hold to 288 their faith in Jesus. 289
14:13 Then 290 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, 291 because their deeds will follow them.” 292
14:14 Then 293 I looked, and a white cloud appeared, 294 and seated on the cloud was one like a son of man! 295 He had 296 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 297 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 298 your sickle and start to reap, 299 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 300 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 301 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 302 angel, who was in charge of 303 the fire, came from the altar and called in a loud voice to the angel 304 who had the sharp sickle, “Use 305 your sharp sickle and gather 306 the clusters of grapes 307 off the vine of the earth, 308 because its grapes 309 are now ripe.” 310 14:19 So 311 the angel swung his sickle over the earth and gathered the grapes from the vineyard 312 of the earth and tossed them into the great 313 winepress of the wrath of God. 14:20 Then 314 the winepress was stomped 315 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 316 for a distance of almost two hundred miles. 317
15:1 Then 318 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 319 (they are final because in them God’s anger is completed).
15:2 Then 320 I saw something like a sea of glass 321 mixed with fire, and those who had conquered 322 the beast and his image and the number of his name. They were standing 323 by 324 the sea of glass, holding harps given to them by God. 325 15:3 They 326 sang the song of Moses the servant 327 of God and the song of the Lamb: 328
“Great and astounding are your deeds,
Lord God, the All-Powerful! 329
Just 330 and true are your ways,
King over the nations! 331
15:4 Who will not fear you, O Lord,
and glorify 332 your name, because you alone are holy? 333
All nations 334 will come and worship before you
for your righteous acts 335 have been revealed.”
15:5 After 336 these things I looked, and the temple (the tent 337 of the testimony) 338 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 339 around their chests. 15:7 Then 340 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 341 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 342 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 343 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.” 344 16:2 So 345 the first angel 346 went and poured out his bowl on the earth. Then 347 ugly and painful sores 348 appeared on the people 349 who had the mark of the beast and who worshiped his image.
16:3 Next, 350 the second angel 351 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 352 the third angel 353 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 354 I heard the angel of the waters saying:
“You are just 355 – the one who is and who was,
the Holy One – because you have passed these judgments, 356
16:6 because they poured out the blood of your saints and prophets,
so 357 you have given them blood to drink. They got what they deserved!” 358
16:7 Then 359 I heard the altar reply, 360 “Yes, Lord God, the All-Powerful, 361 your judgments are true and just!”
16:8 Then 362 the fourth angel 363 poured out his bowl on the sun, and it was permitted to scorch people 364 with fire. 16:9 Thus 365 people 366 were scorched by the terrible heat, 367 yet 368 they blasphemed the name of God, who has ruling authority 369 over these plagues, and they would not repent and give him glory.
16:10 Then 370 the fifth angel 371 poured out his bowl on the throne of the beast so that 372 darkness covered his kingdom, 373 and people 374 began to bite 375 their tongues because 376 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 377 and because of their sores, 378 but nevertheless 379 they still refused to repent 380 of their deeds.
16:12 Then 381 the sixth angel 382 poured out his bowl on the great river Euphrates and dried up its water 383 to prepare the way 384 for the kings from the east. 385 16:13 Then 386 I saw three unclean spirits 387 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 388 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 389
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 390 his clothes so that he will not have to walk around naked and his shameful condition 391 be seen.) 392
16:16 Now 393 the spirits 394 gathered the kings and their armies 395 to the place that is called Armageddon 396 in Hebrew.
16:17 Finally 397 the seventh angel 398 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 399 there were flashes of lightning, roaring, 400 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 401 has been on the earth, so tremendous was that earthquake. 16:19 The 402 great city was split into three parts and the cities of the nations 403 collapsed. 404 So 405 Babylon the great was remembered before God, and was given the cup 406 filled with the wine made of God’s furious wrath. 407 16:20 Every 408 island fled away 409 and no mountains could be found. 410 16:21 And gigantic hailstones, weighing about a hundred pounds 411 each, fell from heaven 412 on people, 413 but they 414 blasphemed God because of the plague of hail, since it 415 was so horrendous. 416
17:1 Then 417 one of the seven angels who had the seven bowls came and spoke to me. 418 “Come,” he said, “I will show you the condemnation and punishment 419 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.” 420 17:3 So 421 he carried me away in the Spirit 422 to a wilderness, 423 and there 424 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 425 the woman was dressed in purple and scarlet clothing, 426 and adorned with gold, 427 precious stones, and pearls. She held 428 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 429 17:5 On 430 her forehead was written a name, a mystery: 431 “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. 432 I 433 was greatly astounded 434 when I saw her. 17:7 But 435 the angel said to me, “Why are you astounded? I will interpret 436 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 437 and then go to destruction. The 438 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 439 the beast was, and is not, but is to come. 17:9 (This requires 440 a mind that has wisdom.) The seven heads are seven mountains 441 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 442 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 443 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 444 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 445 as kings with the beast for one hour. 17:13 These kings 446 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 447 the Lamb are the called, chosen, and faithful.”
17:15 Then 448 the angel 449 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 450 nations, and languages. 17:16 The 451 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 452 will consume her flesh and burn her up with fire. 453 17:17 For God has put into their minds 454 to carry out his purpose 455 by making 456 a decision 457 to give their royal power 458 to the beast until the words of God are fulfilled. 459 17:18 As for 460 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
2 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
3 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.”
4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
5 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
8 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
10 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).
11 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
12 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
13 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
14 tn The word “permission” is not in the Greek text, but is implied.
15 tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).
16 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.”
17 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
18 tn Grk “like the torture,” but this is redundant in contemporary English.
19 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
21 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
22 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
23 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.
24 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.
25 tn Here καί (kai) has not been translated because of differences between Greek and English style.
26 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”).
27 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.
28 tn Here καί (kai) has not been translated because of differences between Greek and English style.
29 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.
30 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
31 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
32 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
33 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
35 tc ‡ Several key
36 tn Grk “having.”
37 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.”
38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
39 tn The Greek article τήν (thn) has been translated with demonstrative force here.
40 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.
41 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
43 tn Grk “twenty thousand of ten thousands.”
44 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.
45 tn Grk “and those seated on them.”
46 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
47 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
48 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
49 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
50 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
51 tn Here καί (kai) has not been translated because of differences between Greek and English style.
52 tn Traditionally, “brimstone.”
53 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”).
54 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
55 tn Grk “is.”
56 tn The word “made” is not in the Greek text but is implied.
57 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.
58 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.
59 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.”
60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
61 tn Or “clothed.”
62 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
63 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.”
64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
65 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
66 tn The words “just then” are not in the Greek text, but are implied.
67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
68 tn On this phrase see BDAG 1092 s.v. χρόνος.
69 tn Grk “But in the days of the voice of the seventh angel.”
70 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
71 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).
72 tn See the note on the word “servants” in 1:1.
73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
74 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
75 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.”
76 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
77 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
78 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
79 tn Here καί (kai) has not been translated because of differences between Greek and English style.
80 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.
81 tn Here καί (kai) has not been translated because of differences between Greek and English style.
82 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
83 tn Grk “it was.” The idea of taste is implied.
84 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
85 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
86 tn The referent of “they” is not clear in the Greek text.
87 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.
88 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
89 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
90 tn Grk “saying.”
91 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
92 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
93 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
94 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
95 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
96 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
97 sn This description is parenthetical in nature.
98 tn Here καί (kai) has not been translated because of differences between Greek and English style.
99 tn This is a collective singular in Greek.
100 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
101 tn Here καί (kai) has not been translated because of differences between Greek and English style.
102 tn Or “authority.”
103 tn Grk “the days.”
104 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.
105 tn Or “authority.”
106 tn Here καί (kai) has not been translated because of differences between Greek and English style.
107 tn Or “be victorious over”; traditionally, “overcome.”
108 tn Here καί (kai) has not been translated because of differences between Greek and English style.
109 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
110 tn Grk “spiritually.”
111 tn The word “every” is not in the Greek text, but is implied by the following list.
112 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.
113 tn Or “to be buried.”
114 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
115 tn Grk “fell upon.”
116 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
117 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.
118 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
119 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
120 tn Here καί (kai) has not been translated because of differences between Greek and English style.
121 tn Grk “seven thousand names of men.”
122 tn Grk “has passed.”
123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
124 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
126 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.”
127 tn Grk “saying.”
128 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.”
129 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
130 tn Here καί (kai) has not been translated because of differences between Greek and English style.
131 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
132 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
133 tn See the note on the word “servants” in 1:1.
134 tn Grk “who fear.”
135 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.
136 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.
137 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
138 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?…).”
139 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.
140 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
141 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
142 tn Here καί (kai) has not been translated because of differences between Greek and English style.
143 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.
144 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
145 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
146 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
147 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
148 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
149 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
150 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.”
151 tn Grk “shepherd.”
152 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
153 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
154 tn Here καί (kai) has not been translated because of differences between Greek and English style.
155 tn Grk “and the woman,” which would be somewhat redundant in English.
156 tn Or “desert.”
157 tn Grk “where she has there a place prepared by God.”
158 tn Grk “so they can take care of her.”
159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
160 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).
161 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
162 tn The words “to prevail” are not in the Greek text, but are implied.
163 tn Grk “found.”
164 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
165 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
167 tn Or “the right of his Messiah to rule.” See L&N 37.35.
168 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
169 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.
170 tn Or “who accuses them continually.”
171 tn Here καί (kai) has been translated as “but” to indicate the contrast.
172 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
173 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).
174 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.
175 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
176 tn Grk “saw.”
177 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
178 tn Or “desert.”
179 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
180 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.
181 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
182 tn Grk “so that he might make her swept away.”
183 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
184 tn Grk “the earth helped the woman.”
185 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
186 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
187 tn Grk “her seed” (an idiom for offspring, children, or descendants).
188 tn Or “who obey.”
189 tn Grk “and having.”
190 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
191 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
192 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
193 tn Or “sandy beach” (L&N 1.64).
194 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.
195 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
196 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.
197 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
198 tc ‡ Several
199 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
200 tn Here καί (kai) has not been translated because of differences between Greek and English style.
201 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
202 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
203 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.
204 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.
205 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.
206 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).”
207 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
208 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
209 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.
210 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
211 tn Grk “to it was granted.”
212 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
213 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
214 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
215 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).
216 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.
217 tc Many
218 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
219 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.
220 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
221 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.
222 tn Or “slaughtered”; traditionally, “slain.”
223 tc Many
224 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.”
225 tn Or “perseverance.”
226 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
227 sn This second beast is identified in Rev 16:13 as “the false prophet.”
228 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.
229 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.
230 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
231 tn Here καί (kai) has not been translated because of differences between Greek and English style.
232 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
233 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.”
234 tn Here καί (kai) has not been translated because of differences between Greek and English style.
235 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
236 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
237 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
238 tn Grk “it was given [permitted] to it [the second beast].”
239 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
240 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
241 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
242 tn See the note on the word “servants” in 1:1.
243 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.
244 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.
245 tn Grk “except the one who had.”
246 tn Grk “his name or the number of his name.”
247 tn Grk “Here is wisdom.”
248 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.”
249 tc A few
250 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
251 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
252 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.
253 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
254 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.
255 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
256 tn Grk “in their mouth was not found a lie.”
257 tc Several
258 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
259 tc Most
260 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.’”
261 tn Grk “having.”
262 tn Or “an eternal gospel to announce as good news.”
263 tn Grk “to those seated on the earth.”
264 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.
265 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.
266 tn Here καί (kai) has not been translated because of differences between Greek and English style.
267 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
268 tn Grk “And another angel, a second.”
269 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.
270 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
271 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
272 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
273 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).
274 tn Here καί (kai) has not been translated because of differences between Greek and English style.
275 tn Grk “And another angel, a third.”
276 tn Grk “followed them.”
277 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
278 tn Grk “he himself.”
279 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.
280 tn Traditionally, “brimstone.”
281 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
282 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.
283 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).
284 tn Grk “and.”
285 tn Grk “Here is.”
286 tn Or “the perseverance.”
287 tn Grk “who keep.”
288 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
289 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.”
290 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
291 tn Or “from their trouble” (L&N 22.7).
292 tn Grk “their deeds will follow with them.”
293 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
294 tn Grk “and behold, a white cloud.”
295 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).
296 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
297 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
298 tn Grk “Send out.”
299 tn The aorist θέρισον (qerison) has been translated ingressively.
300 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
301 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
302 tn Here καί (kai) has not been translated because of differences between Greek and English style.
303 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
304 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
305 tn Grk “Send.”
306 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.”
307 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.”
308 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
309 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.”
310 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
311 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
312 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”).
313 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).
314 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
315 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
316 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.’”
317 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.
318 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
319 tn Grk “seven plagues – the last ones.”
320 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
321 sn See Rev 4:6 where the sea of glass was mentioned previously.
322 tn Or “had been victorious over”; traditionally, “had overcome.”
323 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
324 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.”
325 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
326 tn Here καί (kai) has not been translated.
327 tn See the note on the word “servants” in 1:1.
328 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
329 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.”
330 tn Or “righteous,” although the context favors justice as the theme.
331 tc Certain
332 tn Or “and praise.”
333 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).
334 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
335 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.”
336 tn Here καί (kai) has not been translated because of differences between Greek and English style.
337 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.”
338 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).
339 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).
340 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
341 tn Or “anger.”
342 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.
343 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
344 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
345 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
346 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
347 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
348 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
349 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
350 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
351 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
352 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
353 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
354 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
355 tn Or “righteous,” although the context favors justice as the theme.
356 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
357 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.
358 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
359 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
360 tn Grk “the altar saying.”
361 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.”
362 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
363 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
364 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
365 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
366 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
367 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.”
368 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
369 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
370 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
371 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
372 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
373 tn Grk “his kingdom became dark.”
374 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
375 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
376 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
377 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.”
378 tn Or “ulcerated sores” (see 16:2).
379 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
380 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
381 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
382 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
383 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
384 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
385 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.”
386 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
387 sn According to the next verse, these three unclean spirits are spirits of demons.
388 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.”
389 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.”
390 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).”
391 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.
392 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.
393 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.
394 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
395 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
396 tc There are many variations in the spelling of this name among the Greek
397 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
398 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
399 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
400 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?…).”
401 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
402 tn Here καί (kai) has not been translated because of differences between Greek and English style.
403 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
404 tn Grk “fell.”
405 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
406 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”).
407 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.
408 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
409 tn Or “vanished.”
410 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
411 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.
412 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.
413 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).
414 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
415 tn Grk “the plague of it.”
416 tn Grk “since the plague of it was exceedingly great.”
417 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
418 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.”
419 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.”
420 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.
421 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.
422 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).
423 tn Or “desert.”
424 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
425 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
426 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
427 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
428 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.
429 tc Several
430 tn Here καί (kai) has not been translated because of differences between Greek and English style.
431 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”).
432 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.
433 tn Here καί (kai) has not been translated because of differences between Greek and English style.
434 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
435 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
436 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.
437 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.”
438 tn Here καί (kai) has not been translated because of differences between Greek and English style.
439 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).
440 tn Grk “Here is the mind that has wisdom.”
441 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.
442 tn That is, one currently reigns.
443 tn Here καί (kai) has not been translated because of differences between Greek and English style.
444 tn Here καί (kai) has not been translated because of differences between Greek and English style.
445 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
446 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
447 tn See BDAG 636 s.v. μετά A.2.a.α.
448 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
449 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
450 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.
451 tn Here καί (kai) has not been translated because of differences between Greek and English style.
452 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.
453 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
454 tn Grk “hearts.”
455 tn Or “his intent.”
456 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
457 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
458 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
459 tn Or “completed.”
460 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.