13:1 Then 1 I saw a beast coming up out of the sea. It 2 had ten horns and seven heads, and on its horns were ten diadem crowns, 3 and on its heads a blasphemous name. 4 13:2 Now 5 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 6 dragon gave the beast 7 his power, his throne, and great authority to rule. 8 13:3 One of the beast’s 9 heads appeared to have been killed, 10 but the lethal wound had been healed. 11 And the whole world followed 12 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 13 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 14 13:5 The beast 15 was given a mouth speaking proud words 16 and blasphemies, and he was permitted 17 to exercise ruling authority 18 for forty-two months. 13:6 So 19 the beast 20 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 21 that is, those who dwell in heaven. 13:7 The beast 22 was permitted to go to war against the saints and conquer them. 23 He was given ruling authority 24 over every tribe, people, 25 language, and nation, 13:8 and all those who live on the earth will worship the beast, 26 everyone whose name has not been written since the foundation of the world 27 in the book of life belonging to the Lamb who was killed. 28 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, 29
then by the sword he must be killed.
This 30 requires steadfast endurance 31 and faith from the saints.
13:11 Then 32 I saw another beast 33 coming up from the earth. He 34 had two horns like a lamb, 35 but 36 was speaking like a dragon. 13:12 He 37 exercised all the ruling authority 38 of the first beast on his behalf, 39 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 40 performed momentous signs, even making fire come down from heaven in front of people 41 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 42 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 43 was empowered 44 to give life 45 to the image of the first beast 46 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 47 everyone (small and great, rich and poor, free and slave 48 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 49 or sell things 50 unless he bore 51 the mark of the beast – that is, his name or his number. 52 13:18 This calls for wisdom: 53 Let the one who has insight calculate the beast’s number, for it is man’s number, 54 and his number is 666. 55
14:1 Then 56 I looked, and here was 57 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 58 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 59 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 60 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 61 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; 62 they 63 are blameless.
14:6 Then 64 I saw another 65 angel flying directly overhead, 66 and he had 67 an eternal gospel to proclaim 68 to those who live 69 on the earth – to every nation, tribe, 70 language, and people. 14:7 He declared 71 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 72 second 73 angel 74 followed the first, 75 declaring: 76 “Fallen, fallen is Babylon the great city! 77 She made all the nations 78 drink of the wine of her immoral passion.” 79
14:9 A 80 third angel 81 followed the first two, 82 declaring 83 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 84 will also drink of the wine of God’s anger 85 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 86 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 87 torture will go up 88 forever and ever, and those who worship the beast and his image will have 89 no rest day or night, along with 90 anyone who receives the mark of his name.” 14:12 This requires 91 the steadfast endurance 92 of the saints – those who obey 93 God’s commandments and hold to 94 their faith in Jesus. 95
14:13 Then 96 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, 97 because their deeds will follow them.” 98
14:14 Then 99 I looked, and a white cloud appeared, 100 and seated on the cloud was one like a son of man! 101 He had 102 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 103 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 104 your sickle and start to reap, 105 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 106 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 107 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 108 angel, who was in charge of 109 the fire, came from the altar and called in a loud voice to the angel 110 who had the sharp sickle, “Use 111 your sharp sickle and gather 112 the clusters of grapes 113 off the vine of the earth, 114 because its grapes 115 are now ripe.” 116 14:19 So 117 the angel swung his sickle over the earth and gathered the grapes from the vineyard 118 of the earth and tossed them into the great 119 winepress of the wrath of God. 14:20 Then 120 the winepress was stomped 121 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 122 for a distance of almost two hundred miles. 123
15:1 Then 124 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 125 (they are final because in them God’s anger is completed).
15:2 Then 126 I saw something like a sea of glass 127 mixed with fire, and those who had conquered 128 the beast and his image and the number of his name. They were standing 129 by 130 the sea of glass, holding harps given to them by God. 131 15:3 They 132 sang the song of Moses the servant 133 of God and the song of the Lamb: 134
“Great and astounding are your deeds,
Lord God, the All-Powerful! 135
Just 136 and true are your ways,
King over the nations! 137
15:4 Who will not fear you, O Lord,
and glorify 138 your name, because you alone are holy? 139
All nations 140 will come and worship before you
for your righteous acts 141 have been revealed.”
15:5 After 142 these things I looked, and the temple (the tent 143 of the testimony) 144 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 145 around their chests. 15:7 Then 146 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 147 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 148 no one could enter the temple until the seven plagues from the seven angels were completed.
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 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.
3 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
4 tc ‡ Several
5 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
8 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
9 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.
10 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.
11 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.
12 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).”
13 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
14 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
15 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.
16 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
17 tn Grk “to it was granted.”
18 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
19 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
20 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
21 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).
22 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.
23 tc Many
24 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
25 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.
26 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
27 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.
28 tn Or “slaughtered”; traditionally, “slain.”
29 tc Many
30 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.”
31 tn Or “perseverance.”
32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
33 sn This second beast is identified in Rev 16:13 as “the false prophet.”
34 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.
35 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.
36 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
37 tn Here καί (kai) has not been translated because of differences between Greek and English style.
38 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
39 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.”
40 tn Here καί (kai) has not been translated because of differences between Greek and English style.
41 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
42 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
43 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
44 tn Grk “it was given [permitted] to it [the second beast].”
45 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
46 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
47 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
48 tn See the note on the word “servants” in 1:1.
49 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.
50 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.
51 tn Grk “except the one who had.”
52 tn Grk “his name or the number of his name.”
53 tn Grk “Here is wisdom.”
54 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.”
55 tc A few
56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
57 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
58 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.
59 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
60 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.
61 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
62 tn Grk “in their mouth was not found a lie.”
63 tc Several
64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
65 tc Most
66 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.’”
67 tn Grk “having.”
68 tn Or “an eternal gospel to announce as good news.”
69 tn Grk “to those seated on the earth.”
70 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.
71 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.
72 tn Here καί (kai) has not been translated because of differences between Greek and English style.
73 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
74 tn Grk “And another angel, a second.”
75 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.
76 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
77 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
78 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
79 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).
80 tn Here καί (kai) has not been translated because of differences between Greek and English style.
81 tn Grk “And another angel, a third.”
82 tn Grk “followed them.”
83 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
84 tn Grk “he himself.”
85 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.
86 tn Traditionally, “brimstone.”
87 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
88 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.
89 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).
90 tn Grk “and.”
91 tn Grk “Here is.”
92 tn Or “the perseverance.”
93 tn Grk “who keep.”
94 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
95 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.”
96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
97 tn Or “from their trouble” (L&N 22.7).
98 tn Grk “their deeds will follow with them.”
99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
100 tn Grk “and behold, a white cloud.”
101 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).
102 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
104 tn Grk “Send out.”
105 tn The aorist θέρισον (qerison) has been translated ingressively.
106 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
108 tn Here καί (kai) has not been translated because of differences between Greek and English style.
109 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
110 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
111 tn Grk “Send.”
112 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.”
113 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.”
114 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
115 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.”
116 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
117 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
118 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”).
119 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).
120 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
121 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
122 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.’”
123 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.
124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
125 tn Grk “seven plagues – the last ones.”
126 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
127 sn See Rev 4:6 where the sea of glass was mentioned previously.
128 tn Or “had been victorious over”; traditionally, “had overcome.”
129 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
130 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.”
131 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
132 tn Here καί (kai) has not been translated.
133 tn See the note on the word “servants” in 1:1.
134 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
135 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.”
136 tn Or “righteous,” although the context favors justice as the theme.
137 tc Certain
138 tn Or “and praise.”
139 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).
140 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
141 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.”
142 tn Here καί (kai) has not been translated because of differences between Greek and English style.
143 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.”
144 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).
145 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).
146 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
147 tn Or “anger.”
148 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.