Daniel 7:8

7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. ¹  This horn had eyes resembling human eyes and a mouth speaking arrogant ²  things.

Daniel 7:20-25

7:20 I also wanted to know ³  the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes ⁴  and a mouth speaking arrogant things, whose appearance was more formidable than the others. ⁵  7:21 While I was watching, that horn began to wage war against the holy ones and was defeating ⁶  them, 7:22 until the Ancient of Days arrived and judgment was rendered ⁷  in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

7:23 “This is what he told me: ⁸ 

‘The fourth beast means that there will be a fourth kingdom on earth

that will differ from all the other kingdoms.

It will devour all the earth

and will trample and crush it.

7:24 The ten horns

mean that ten kings will arise from that kingdom.

Another king will arise after them,

but he will be different from the earlier ones.

He will humiliate ⁹  three kings.

7:25 He will speak words against the Most High.

He will harass ¹⁰  the holy ones of the Most High continually.

His intention ¹¹  will be to change times established by law. ¹² 

They will be delivered into his hand

For a time, times, ¹³  and half a time.

Daniel 8:8-14

8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns ¹⁴  in its place, ¹⁵  extending toward the four winds of the sky. ¹⁶ 

8:9 From one of them came a small horn. ¹⁷  But it grew to be very big, toward the south and the east and toward the beautiful land. ¹⁸  8:10 It grew so big it reached the army ¹⁹  of heaven, and it brought about the fall of some of the army and some of the stars ²⁰  to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, ²¹  from whom ²²  the daily sacrifice was removed and whose sanctuary ²³  was thrown down. 8:12 The army was given over, ²⁴  along with the daily sacrifice, in the course of his sinful rebellion. ²⁵  It hurled ²⁶  truth ²⁷  to the ground and enjoyed success. ²⁸ 

8:13 Then I heard a holy one ²⁹  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?” 8:14 He said to me, “To 2,300 evenings and mornings; ³⁰  then the sanctuary will be put right again.” ³¹ 

Daniel 11:36--12:1

11:36 “Then the king ³²  will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of ³³  wrath is completed, for what has been decreed must occur. ³⁴  11:37 He will not respect ³⁵  the gods of his fathers – not even the god loved by women. ³⁶  He will not respect any god; he will elevate himself above them all. 11:38 What he will honor is a god of fortresses – a god his fathers did not acknowledge he will honor with gold, silver, valuable stones, and treasured commodities. 11:39 He will attack ³⁷  mighty fortresses, aided by ³⁸  a foreign deity. To those who recognize him he will grant considerable honor. He will place them in authority over many people, and he will parcel out land for a price. ³⁹ 

11:40 “At the time of the end the king of the south will attack ⁴⁰  him. Then the king of the north will storm against him ⁴¹  with chariots, horsemen, and a large armada of ships. ⁴²  He ⁴³  will invade lands, passing through them like an overflowing river. ⁴⁴  11:41 Then he will enter the beautiful land. ⁴⁵  Many ⁴⁶  will fall, but these will escape: ⁴⁷  Edom, Moab, and the Ammonite leadership. 11:42 He will extend his power ⁴⁸  against other lands; the land of Egypt will not escape. 11:43 He will have control over the hidden stores of gold and silver, as well as all the treasures of Egypt. Libyans and Ethiopians ⁴⁹  will submit to him. ⁵⁰  11:44 But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many. 11:45 He will pitch his royal tents between the seas ⁵¹  toward the beautiful holy mountain. But he will come to his end, with no one to help him.

12:1 “At that time Michael,

the great prince who watches over your people, ⁵² 

will arise. ⁵³ 

There will be a time of distress

unlike any other from the nation’s beginning ⁵⁴ 

up to that time.

But at that time your own people,

all those whose names are ⁵⁵  found written in the book,

will escape.

Daniel 12:7

12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky ⁵⁶  and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters ⁵⁷  the holy people has been exhausted, all these things will be finished.”

Daniel 12:11

12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, ⁵⁸  there are 1,290 days.

Daniel 12:2

12:2 Many of those who sleep

in the dusty ground will awake –

some to everlasting life,

and others to shame and everlasting abhorrence. ⁵⁹ 

Daniel 2:3-12

2:3 The king told them, “I have had a dream, ⁶⁰  and I ⁶¹  am anxious to understand the dream.” 2:4 The wise men replied to the king: [What follows is in Aramaic ⁶² ] “O king, live forever! Tell your servants the dream, and we will disclose its ⁶³  interpretation.” 2:5 The king replied ⁶⁴  to the wise men, “My decision is firm. ⁶⁵  If you do not inform me of both the dream and its interpretation, you will be dismembered ⁶⁶  and your homes reduced to rubble! 2:6 But if you can disclose the dream and its interpretation, you will receive from me gifts, a reward, and considerable honor. So disclose to me the dream and its interpretation!” 2:7 They again replied, “Let the king inform us ⁶⁷  of the dream; then we will disclose its ⁶⁸  interpretation.” 2:8 The king replied, “I know for sure that you are attempting to gain time, because you see that my decision is firm. 2:9 If you don’t inform me of the dream, there is only one thing that is going to happen to you. ⁶⁹  For you have agreed among yourselves to report to me something false and deceitful ⁷⁰  until such time as things might change. So tell me the dream, and I will have confidence ⁷¹  that you can disclose its interpretation.”

2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, ⁷²  for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man. 2:11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!” ⁷³ 

2:12 Because of this the king got furiously angry ⁷⁴  and gave orders to destroy all the wise men of Babylon.

Daniel 2:1

Nebuchadnezzar Has a Disturbing Dream

2:1 In the second year of his ⁷⁵  reign Nebuchadnezzar had many dreams. ⁷⁶  His mind ⁷⁷  was disturbed and he suffered from insomnia. ⁷⁸ 

Daniel 4:1-3

4:1 (3:31) ⁷⁹  “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! ⁸⁰  4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.

4:3 “How great are his signs!

How mighty are his wonders!

His kingdom will last forever, ⁸¹ 

and his authority continues from one generation to the next.”

Revelation 8:1--17:18

The Seventh Seal

8:1 Now ⁸²  when the Lamb ⁸³  opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then ⁸⁴  I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another ⁸⁵  angel holding ⁸⁶  a golden censer ⁸⁷  came and was stationed ⁸⁸  at the altar. A ⁸⁹  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The ⁹⁰  smoke coming from the incense, ⁹¹  along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then ⁹²  the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, ⁹³  flashes of lightning, and an earthquake.

8:6 Now ⁹⁴  the seven angels holding ⁹⁵  the seven trumpets prepared to blow them.

8:7 The ⁹⁶  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ⁹⁷  a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

8:8 Then ⁹⁸  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ⁹⁹  third of the sea became blood, 8:9 and a third of the creatures ¹⁰⁰  living in the sea died, and a third of the ships were completely destroyed. ¹⁰¹ 

8:10 Then ¹⁰²  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ¹⁰³  it landed ¹⁰⁴  on a third of the rivers and on the springs of water. 8:11 (Now ¹⁰⁵  the name of the star is ¹⁰⁶  Wormwood.) ¹⁰⁷  So ¹⁰⁸  a third of the waters became wormwood, ¹⁰⁹  and many people died from these waters because they were poisoned. ¹¹⁰ 

8:12 Then ¹¹¹  the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day ¹¹²  and for a third of the night likewise. 8:13 Then ¹¹³  I looked, and I heard an ¹¹⁴  eagle ¹¹⁵  flying directly overhead, ¹¹⁶  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ¹¹⁷ 

9:1 Then ¹¹⁸  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ¹¹⁹  to the earth, and he was given the key to the shaft of the abyss. ¹²⁰  9:2 He ¹²¹  opened the shaft of the abyss and smoke rose out of it ¹²²  like smoke from a giant furnace. The ¹²³  sun and the air were darkened with smoke from the shaft. 9:3 Then ¹²⁴  out of the smoke came locusts onto the earth, and they were given power ¹²⁵  like that of the scorpions of the earth. 9:4 They ¹²⁶  were told ¹²⁷  not to damage the grass of the earth, or any green plant or tree, but only those people ¹²⁸  who did not have the seal of God on their ¹²⁹  forehead. 9:5 The locusts ¹³⁰  were not given permission ¹³¹  to kill ¹³²  them, but only to torture ¹³³  them ¹³⁴  for five months, and their torture was like that ¹³⁵  of a scorpion when it stings a person. ¹³⁶  9:6 In ¹³⁷  those days people ¹³⁸  will seek death, but ¹³⁹  will not be able to ¹⁴⁰  find it; they will long to die, but death will flee from them.

9:7 Now ¹⁴¹  the locusts looked like horses equipped for battle. On ¹⁴²  their heads were something like crowns similar to gold, ¹⁴³  and their faces looked like men’s ¹⁴⁴  faces. 9:8 They ¹⁴⁵  had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates ¹⁴⁶  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 ¹⁴⁷  tails and stingers like scorpions, and their ability ¹⁴⁸  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. ¹⁴⁹ 

9:12 The first woe has passed, but ¹⁵⁰  two woes are still coming after these things!

9:13 Then ¹⁵¹  the sixth angel blew his trumpet, and I heard a single voice coming from the ¹⁵²  horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding ¹⁵³  the trumpet, “Set free ¹⁵⁴  the four angels who are bound at the great river Euphrates!” 9:15 Then ¹⁵⁵  the four angels who had been prepared for this ¹⁵⁶  hour, day, ¹⁵⁷  month, and year were set free to kill ¹⁵⁸  a third of humanity. 9:16 The ¹⁵⁹  number of soldiers on horseback was two hundred million; ¹⁶⁰  I heard their number. 9:17 Now ¹⁶¹  this is what the horses and their riders ¹⁶²  looked like in my ¹⁶³  vision: The riders had breastplates that were fiery red, ¹⁶⁴  dark blue, ¹⁶⁵  and sulfurous ¹⁶⁶  yellow in color. ¹⁶⁷  The ¹⁶⁸  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ¹⁶⁹  came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, ¹⁷⁰  by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power ¹⁷¹  of the horses resides ¹⁷²  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 ¹⁷³  of gold, silver, ¹⁷⁴  bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, ¹⁷⁵  they did not repent of their murders, of their magic spells, ¹⁷⁶  of their sexual immorality, or of their stealing.

The Angel with the Little Scroll

10:1 Then ¹⁷⁷  I saw another powerful angel descending from heaven, wrapped ¹⁷⁸  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ¹⁷⁹  10:2 He held ¹⁸⁰  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 ¹⁸¹  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 ¹⁸²  just then ¹⁸³  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then ¹⁸⁴  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! ¹⁸⁵  10:7 But in the days ¹⁸⁶  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ¹⁸⁷  just as he has ¹⁸⁸  proclaimed to his servants ¹⁸⁹  the prophets.” 10:8 Then ¹⁹⁰  the voice I had heard from heaven began to speak ¹⁹¹  to me ¹⁹²  again, ¹⁹³  “Go and take the open ¹⁹⁴  scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So ¹⁹⁵  I went to the angel and asked him to give me the little scroll. He ¹⁹⁶  said to me, “Take the scroll ¹⁹⁷  and eat it. It ¹⁹⁸  will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So ¹⁹⁹  I took the little scroll from the angel’s hand and ate it, and it did taste ²⁰⁰  as sweet as honey in my mouth, but ²⁰¹  when I had eaten it, my stomach became bitter. 10:11 Then ²⁰²  they ²⁰³  told me: “You must prophesy again about many peoples, nations, ²⁰⁴  languages, and kings.”

The Fate of the Two Witnesses

11:1 Then ²⁰⁵  a measuring rod ²⁰⁶  like a staff was given to me, and I was told, ²⁰⁷  “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But ²⁰⁸  do not measure the outer courtyard ²⁰⁹  of the temple; leave it out, ²¹⁰  because it has been given to the Gentiles, ²¹¹  and they will trample on the holy city ²¹²  for forty-two months. 11:3 And I will grant my two witnesses authority ²¹³  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.) ²¹⁴  11:5 If ²¹⁵  anyone wants to harm them, fire comes out of their mouths ²¹⁶  and completely consumes ²¹⁷  their enemies. If ²¹⁸  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ²¹⁹  to close up the sky so that it does not rain during the time ²²⁰  they are prophesying. They ²²¹  have power ²²²  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ²²³  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ²²⁴  them and kill them. 11:8 Their ²²⁵  corpses will lie in the street ²²⁶  of the great city that is symbolically ²²⁷  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ²²⁸  people, tribe, ²²⁹  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ²³⁰  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 ²³¹  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ²³²  those who were watching them. 11:12 Then ²³³  they ²³⁴  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ²³⁵  went up to heaven in a cloud while ²³⁶  their enemies stared at them. 11:13 Just then ²³⁷  a major earthquake took place and a tenth of the city collapsed; seven thousand people ²³⁸  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; ²³⁹  the third is coming quickly.

The Seventh Trumpet

11:15 Then ²⁴⁰  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, ²⁴¹ 

and he will reign for ever and ever.”

11:16 Then ²⁴²  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ²⁴³  and worshiped God 11:17 with these words: ²⁴⁴ 

“We give you thanks, Lord God, the All-Powerful, ²⁴⁵ 

the one who is and who was,

because you have taken your great power

and begun to reign. ²⁴⁶ 

11:18 The ²⁴⁷  nations ²⁴⁸  were enraged,

but ²⁴⁹  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, ²⁵⁰ 

the prophets, their reward,

as well as to the saints

and to those who revere ²⁵¹  your name, both small and great,

and the time has come ²⁵²  to destroy those who destroy ²⁵³  the earth.”

11:19 Then ²⁵⁴  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, ²⁵⁵  crashes of thunder, an earthquake, and a great hailstorm. ²⁵⁶ 

The Woman, the Child, and the Dragon

12:1 Then ²⁵⁷  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. ²⁵⁸  12:2 She ²⁵⁹  was pregnant and was screaming in labor pains, struggling ²⁶⁰  to give birth. 12:3 Then ²⁶¹  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ²⁶²  12:4 Now ²⁶³  the dragon’s ²⁶⁴  tail swept away a third of the stars in heaven and hurled them to the earth. Then ²⁶⁵  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 ²⁶⁶  the woman gave birth to a son, a male child, ²⁶⁷  who is going to rule ²⁶⁸  over all the nations ²⁶⁹  with an iron rod. ²⁷⁰  Her ²⁷¹  child was suddenly caught up to God and to his throne, 12:6 and she ²⁷²  fled into the wilderness ²⁷³  where a place had been prepared for her ²⁷⁴  by God, so she could be taken care of ²⁷⁵  for 1,260 days.

War in Heaven

12:7 Then ²⁷⁶  war broke out in heaven: Michael ²⁷⁷  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ²⁷⁸  the dragon was not strong enough to prevail, ²⁷⁹  so there was no longer any place left ²⁸⁰  in heaven for him and his angels. ²⁸¹  12:9 So ²⁸²  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 ²⁸³  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ²⁸⁴  of his Christ, ²⁸⁵  have now come,

because the accuser of our brothers and sisters, ²⁸⁶ 

the one who accuses them day and night ²⁸⁷  before our God,

has been thrown down.

12:11 But ²⁸⁸  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ²⁸⁹  so much that they were afraid to die.

12:12 Therefore you heavens rejoice, and all who reside in them!

But ²⁹⁰  woe to the earth and the sea

because the devil has come down to you!

He ²⁹¹  is filled with terrible anger,

for he knows that he only has a little time!”

12:13 Now ²⁹²  when the dragon realized ²⁹³  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But ²⁹⁴  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ²⁹⁵  to the place God ²⁹⁶  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ²⁹⁷  12:15 Then ²⁹⁸  the serpent spouted water like a river out of his mouth after the woman in an attempt to ²⁹⁹  sweep her away by a flood, 12:16 but ³⁰⁰  the earth came to her rescue; ³⁰¹  the ground opened up ³⁰²  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ³⁰³  the dragon became enraged at the woman and went away to make war on the rest of her children, ³⁰⁴  those who keep ³⁰⁵  God’s commandments and hold to ³⁰⁶  the testimony about Jesus. ³⁰⁷  (12:18) And the dragon ³⁰⁸  stood ³⁰⁹  on the sand ³¹⁰  of the seashore. ³¹¹ 

The Two Beasts

13:1 Then ³¹²  I saw a beast coming up out of the sea. It ³¹³  had ten horns and seven heads, and on its horns were ten diadem crowns, ³¹⁴  and on its heads a blasphemous name. ³¹⁵  13:2 Now ³¹⁶  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 ³¹⁷  dragon gave the beast ³¹⁸  his power, his throne, and great authority to rule. ³¹⁹  13:3 One of the beast’s ³²⁰  heads appeared to have been killed, ³²¹  but the lethal wound had been healed. ³²²  And the whole world followed ³²³  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ³²⁴  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ³²⁵  13:5 The beast ³²⁶  was given a mouth speaking proud words ³²⁷  and blasphemies, and he was permitted ³²⁸  to exercise ruling authority ³²⁹  for forty-two months. 13:6 So ³³⁰  the beast ³³¹  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ³³²  that is, those who dwell in heaven. 13:7 The beast ³³³  was permitted to go to war against the saints and conquer them. ³³⁴  He was given ruling authority ³³⁵  over every tribe, people, ³³⁶  language, and nation, 13:8 and all those who live on the earth will worship the beast, ³³⁷  everyone whose name has not been written since the foundation of the world ³³⁸  in the book of life belonging to the Lamb who was killed. ³³⁹  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, ³⁴⁰ 

then by the sword he must be killed.

This ³⁴¹  requires steadfast endurance ³⁴²  and faith from the saints.

13:11 Then ³⁴³  I saw another beast ³⁴⁴  coming up from the earth. He ³⁴⁵  had two horns like a lamb, ³⁴⁶  but ³⁴⁷  was speaking like a dragon. 13:12 He ³⁴⁸  exercised all the ruling authority ³⁴⁹  of the first beast on his behalf, ³⁵⁰  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ³⁵¹  performed momentous signs, even making fire come down from heaven in front of people ³⁵²  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 ³⁵³  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 ³⁵⁴  was empowered ³⁵⁵  to give life ³⁵⁶  to the image of the first beast ³⁵⁷  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 ³⁵⁸  everyone (small and great, rich and poor, free and slave ³⁵⁹ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ³⁶⁰  or sell things ³⁶¹  unless he bore ³⁶²  the mark of the beast – that is, his name or his number. ³⁶³  13:18 This calls for wisdom: ³⁶⁴  Let the one who has insight calculate the beast’s number, for it is man’s number, ³⁶⁵  and his number is 666. ³⁶⁶ 

An Interlude: The Song of the 144,000

14:1 Then ³⁶⁷  I looked, and here was ³⁶⁸  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 ³⁶⁹  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ³⁷⁰  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 ³⁷¹  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 ³⁷²  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; ³⁷³  they ³⁷⁴  are blameless.

Three Angels and Three Messages

14:6 Then ³⁷⁵  I saw another ³⁷⁶  angel flying directly overhead, ³⁷⁷  and he had ³⁷⁸  an eternal gospel to proclaim ³⁷⁹  to those who live ³⁸⁰  on the earth – to every nation, tribe, ³⁸¹  language, and people. 14:7 He declared ³⁸²  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 ³⁸³  second ³⁸⁴  angel ³⁸⁵  followed the first, ³⁸⁶  declaring: ³⁸⁷  “Fallen, fallen is Babylon the great city! ³⁸⁸  She made all the nations ³⁸⁹  drink of the wine of her immoral passion.” ³⁹⁰ 

14:9 A ³⁹¹  third angel ³⁹²  followed the first two, ³⁹³  declaring ³⁹⁴  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 ³⁹⁵  will also drink of the wine of God’s anger ³⁹⁶  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ³⁹⁷  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ³⁹⁸  torture will go up ³⁹⁹  forever and ever, and those who worship the beast and his image will have ⁴⁰⁰  no rest day or night, along with ⁴⁰¹  anyone who receives the mark of his name.” 14:12 This requires ⁴⁰²  the steadfast endurance ⁴⁰³  of the saints – those who obey ⁴⁰⁴  God’s commandments and hold to ⁴⁰⁵  their faith in Jesus. ⁴⁰⁶ 

14:13 Then ⁴⁰⁷  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, ⁴⁰⁸  because their deeds will follow them.” ⁴⁰⁹ 

14:14 Then ⁴¹⁰  I looked, and a white cloud appeared, ⁴¹¹  and seated on the cloud was one like a son of man! ⁴¹²  He had ⁴¹³  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ⁴¹⁴  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ⁴¹⁵  your sickle and start to reap, ⁴¹⁶  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ⁴¹⁷  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ⁴¹⁸  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ⁴¹⁹  angel, who was in charge of ⁴²⁰  the fire, came from the altar and called in a loud voice to the angel ⁴²¹  who had the sharp sickle, “Use ⁴²²  your sharp sickle and gather ⁴²³  the clusters of grapes ⁴²⁴  off the vine of the earth, ⁴²⁵  because its grapes ⁴²⁶  are now ripe.” ⁴²⁷  14:19 So ⁴²⁸  the angel swung his sickle over the earth and gathered the grapes from the vineyard ⁴²⁹  of the earth and tossed them into the great ⁴³⁰  winepress of the wrath of God. 14:20 Then ⁴³¹  the winepress was stomped ⁴³²  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ⁴³³  for a distance of almost two hundred miles. ⁴³⁴ 

The Final Plagues

15:1 Then ⁴³⁵  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ⁴³⁶  (they are final because in them God’s anger is completed).

15:2 Then ⁴³⁷  I saw something like a sea of glass ⁴³⁸  mixed with fire, and those who had conquered ⁴³⁹  the beast and his image and the number of his name. They were standing ⁴⁴⁰  by ⁴⁴¹  the sea of glass, holding harps given to them by God. ⁴⁴²  15:3 They ⁴⁴³  sang the song of Moses the servant ⁴⁴⁴  of God and the song of the Lamb: ⁴⁴⁵ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁴⁴⁶ 

Just ⁴⁴⁷  and true are your ways,

King over the nations! ⁴⁴⁸ 

15:4 Who will not fear you, O Lord,

and glorify ⁴⁴⁹  your name, because you alone are holy? ⁴⁵⁰ 

All nations ⁴⁵¹  will come and worship before you

for your righteous acts ⁴⁵²  have been revealed.”

15:5 After ⁴⁵³  these things I looked, and the temple (the tent ⁴⁵⁴  of the testimony) ⁴⁵⁵  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 ⁴⁵⁶  around their chests. 15:7 Then ⁴⁵⁷  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ⁴⁵⁸  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 ⁴⁵⁹  no one could enter the temple until the seven plagues from the seven angels were completed.

The Bowls of God’s Wrath

16:1 Then ⁴⁶⁰  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.” ⁴⁶¹  16:2 So ⁴⁶²  the first angel ⁴⁶³  went and poured out his bowl on the earth. Then ⁴⁶⁴  ugly and painful sores ⁴⁶⁵  appeared on the people ⁴⁶⁶  who had the mark of the beast and who worshiped his image.

16:3 Next, ⁴⁶⁷  the second angel ⁴⁶⁸  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 ⁴⁶⁹  the third angel ⁴⁷⁰  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ⁴⁷¹  I heard the angel of the waters saying:

“You are just ⁴⁷²  – the one who is and who was,

the Holy One – because you have passed these judgments, ⁴⁷³ 

16:6 because they poured out the blood of your saints and prophets,

so ⁴⁷⁴  you have given them blood to drink. They got what they deserved!” ⁴⁷⁵ 

16:7 Then ⁴⁷⁶  I heard the altar reply, ⁴⁷⁷  “Yes, Lord God, the All-Powerful, ⁴⁷⁸  your judgments are true and just!”

16:8 Then ⁴⁷⁹  the fourth angel ⁴⁸⁰  poured out his bowl on the sun, and it was permitted to scorch people ⁴⁸¹  with fire. 16:9 Thus ⁴⁸²  people ⁴⁸³  were scorched by the terrible heat, ⁴⁸⁴  yet ⁴⁸⁵  they blasphemed the name of God, who has ruling authority ⁴⁸⁶  over these plagues, and they would not repent and give him glory.

16:10 Then ⁴⁸⁷  the fifth angel ⁴⁸⁸  poured out his bowl on the throne of the beast so that ⁴⁸⁹  darkness covered his kingdom, ⁴⁹⁰  and people ⁴⁹¹  began to bite ⁴⁹²  their tongues because ⁴⁹³  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ⁴⁹⁴  and because of their sores, ⁴⁹⁵  but nevertheless ⁴⁹⁶  they still refused to repent ⁴⁹⁷  of their deeds.

16:12 Then ⁴⁹⁸  the sixth angel ⁴⁹⁹  poured out his bowl on the great river Euphrates and dried up its water ⁵⁰⁰  to prepare the way ⁵⁰¹  for the kings from the east. ⁵⁰²  16:13 Then ⁵⁰³  I saw three unclean spirits ⁵⁰⁴  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 ⁵⁰⁵  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁵⁰⁶ 

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ⁵⁰⁷  his clothes so that he will not have to walk around naked and his shameful condition ⁵⁰⁸  be seen.) ⁵⁰⁹ 

16:16 Now ⁵¹⁰  the spirits ⁵¹¹  gathered the kings and their armies ⁵¹²  to the place that is called Armageddon ⁵¹³  in Hebrew.

16:17 Finally ⁵¹⁴  the seventh angel ⁵¹⁵  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 ⁵¹⁶  there were flashes of lightning, roaring, ⁵¹⁷  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ⁵¹⁸  has been on the earth, so tremendous was that earthquake. 16:19 The ⁵¹⁹  great city was split into three parts and the cities of the nations ⁵²⁰  collapsed. ⁵²¹  So ⁵²²  Babylon the great was remembered before God, and was given the cup ⁵²³  filled with the wine made of God’s furious wrath. ⁵²⁴  16:20 Every ⁵²⁵  island fled away ⁵²⁶  and no mountains could be found. ⁵²⁷  16:21 And gigantic hailstones, weighing about a hundred pounds ⁵²⁸  each, fell from heaven ⁵²⁹  on people, ⁵³⁰  but they ⁵³¹  blasphemed God because of the plague of hail, since it ⁵³²  was so horrendous. ⁵³³ 

The Great Prostitute and the Beast

17:1 Then ⁵³⁴  one of the seven angels who had the seven bowls came and spoke to me. ⁵³⁵  “Come,” he said, “I will show you the condemnation and punishment ⁵³⁶  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.” ⁵³⁷  17:3 So ⁵³⁸  he carried me away in the Spirit ⁵³⁹  to a wilderness, ⁵⁴⁰  and there ⁵⁴¹  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 ⁵⁴²  the woman was dressed in purple and scarlet clothing, ⁵⁴³  and adorned with gold, ⁵⁴⁴  precious stones, and pearls. She held ⁵⁴⁵  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ⁵⁴⁶  17:5 On ⁵⁴⁷  her forehead was written a name, a mystery: ⁵⁴⁸  “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. ⁵⁴⁹  I ⁵⁵⁰  was greatly astounded ⁵⁵¹  when I saw her. 17:7 But ⁵⁵²  the angel said to me, “Why are you astounded? I will interpret ⁵⁵³  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 ⁵⁵⁴  and then go to destruction. The ⁵⁵⁵  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 ⁵⁵⁶  the beast was, and is not, but is to come. 17:9 (This requires ⁵⁵⁷  a mind that has wisdom.) The seven heads are seven mountains ⁵⁵⁸  the woman sits on. They are also seven kings: 17:10 five have fallen; one is, ⁵⁵⁹  and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The ⁵⁶⁰  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 ⁵⁶¹  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁵⁶²  as kings with the beast for one hour. 17:13 These kings ⁵⁶³  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 ⁵⁶⁴  the Lamb are the called, chosen, and faithful.”

17:15 Then ⁵⁶⁵  the angel ⁵⁶⁶  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ⁵⁶⁷  nations, and languages. 17:16 The ⁵⁶⁸  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ⁵⁶⁹  will consume her flesh and burn her up with fire. ⁵⁷⁰  17:17 For God has put into their minds ⁵⁷¹  to carry out his purpose ⁵⁷²  by making ⁵⁷³  a decision ⁵⁷⁴  to give their royal power ⁵⁷⁵  to the beast until the words of God are fulfilled. ⁵⁷⁶  17:18 As for ⁵⁷⁷  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

[7:8]  ¹ tn Aram “were uprooted from before it.”

[7:8]  ² tn Aram “great.” So also in vv. 11, 20.

[7:20]  ³ tn The words “I also wanted to know” are added in the translation for stylistic reasons.

[7:20]  ⁴ tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.

[7:20]  ⁵ tn Aram “greater than its companions.”

[7:21]  ⁶ tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”

[7:22]  ⁷ tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).

[7:23]  ⁸ tn Aram “thus he said.”

[7:24]  ⁹ tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”

[7:25]  ¹⁰ tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”

[7:25]  ¹¹ tn Aram “he will think.”

[7:25]  ¹² tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

[7:25]  ¹³ sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”

[8:8]  ¹⁴ tn The word “horns” is not in the Hebrew text, but is implied.

[8:8]  ¹⁵ sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.

[8:8]  ¹⁶ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[8:9]  ¹⁷ sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164 B.C. Antiochus was extremely hostile toward the Jews and persecuted them mercilessly.

[8:9]  ¹⁸ sn The expression the beautiful land (Heb. הַצֶּבִי [hatsÿvi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (’erets, “land”).

[8:10]  ¹⁹ tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.

[8:10]  ²⁰ sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).

[8:11]  ²¹ sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).

[8:11]  ²² tn Or perhaps “and by him,” referring to Antiochus rather than to God.

[8:11]  ²³ sn Here the sanctuary is a reference to the temple of God in Jerusalem.

[8:12]  ²⁴ tc The present translation reads וּצְבָאָהּ נִתַּן (utsÿva’ah nittan) for the MT וְצָבָא תִּנָּתֵן (vÿtsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.

[8:12]  ²⁵ tn Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.

[8:12]  ²⁶ tc Two medieval Hebrew MSS and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).

[8:12]  ²⁷ sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.

[8:12]  ²⁸ tn Heb “it acted and prospered.”

[8:13]  ²⁹ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[8:14]  ³⁰ sn The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165 B.C. The Jewish celebration of Hanukkah each year commemorates this victory.

[8:14]  ³¹ tn Heb “will be vindicated” or “will be justified.” This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as “cleansed” (KJV, ASV), “restored” (NASB, TEV, NLT), or “reconsecrated” (NIV).

[11:36]  ³² sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.

[11:36]  ³³ tn The words “the time of” are added in the translation for clarification.

[11:36]  ³⁴ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[11:37]  ³⁵ tn Heb “consider.”

[11:37]  ³⁶ tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.

[11:39]  ³⁷ tn Heb “act against.”

[11:39]  ³⁸ tn Heb “with.”

[11:39]  ³⁹ tn Or perhaps “for a reward.”

[11:40]  ⁴⁰ tn Heb “engage in thrusting.”

[11:40]  ⁴¹ tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.

[11:40]  ⁴² tn Heb “many ships.”

[11:40]  ⁴³ tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions.

[11:40]  ⁴⁴ tn Heb “and will overflow and pass over.”

[11:41]  ⁴⁵ sn The beautiful land is a cryptic reference to the land of Israel.

[11:41]  ⁴⁶ tn This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).

[11:41]  ⁴⁷ tn Heb “be delivered from his hand.”

[11:42]  ⁴⁸ tn Heb “hand.”

[11:43]  ⁴⁹ tn Or “Nubians” (NIV, NCV); Heb “Cushites.”

[11:43]  ⁵⁰ tn Heb “Libyans and Cushites [will be] at his footsteps.”

[11:45]  ⁵¹ sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.

[12:1]  ⁵² tn Heb “stands over the sons of your people.”

[12:1]  ⁵³ tn Heb “will stand up.”

[12:1]  ⁵⁴ tn Or “from the beginning of a nation.”

[12:1]  ⁵⁵ tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.

[12:7]  ⁵⁶ tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ⁵⁷ tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).

[12:11]  ⁵⁸ tn Heb “to give.”

[12:2]  ⁵⁹ sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.

[2:3]  ⁶⁰ tn Heb “I have dreamed a dream” (so KJV, ASV).

[2:3]  ⁶¹ tn Heb “my spirit.”

[2:4]  ⁶² sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.

[2:4]  ⁶³ tn Or “the.”

[2:5]  ⁶⁴ tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.

[2:5]  ⁶⁵ tn It seems clear from what follows that Nebuchadnezzar clearly recalls the content of the dream, although obviously he does not know what to make of it. By not divulging the dream itself to the would-be interpreters, he intends to find out whether they are simply leading him on. If they can tell him the dream’s content, which he is able to verify, he then can have confidence in their interpretation, which is what eludes him. The translation “the matter is gone from me” (cf. KJV, ASV), suggesting that the king had simply forgotten the dream, is incorrect. The Aramaic word used here (אַזְדָּא, ’azda’) is probably of Persian origin; it occurs in the OT only here and in v. 8. There are two main possibilities for the meaning of the word: “the matter is promulgated by me” (see KBL 1048 s.v.) and therefore “publicly known” (cf. NRSV; F. Rosenthal, Grammar, 62-63, §189), or “the matter is irrevocable” (cf. NAB, NIV, TEV, CEV, NLT; HALOT 1808 s.v. אזד; cf. also BDB 1079 s.v.). The present translation reflects this latter option. See further E. Vogt, Lexicon linguae aramaicae, 3.

[2:5]  ⁶⁶ tn Aram “made limbs.” Cf. 3:29.

[2:7]  ⁶⁷ tn Aram “his servants.”

[2:7]  ⁶⁸ tn Or “the.”

[2:9]  ⁶⁹ tn Aram “one is your law,” i.e., only one thing is applicable to you.

[2:9]  ⁷⁰ tn Aram “a lying and corrupt word.”

[2:9]  ⁷¹ tn Aram “I will know.”

[2:10]  ⁷² tn Aram “matter, thing.”

[2:11]  ⁷³ tn Aram “whose dwelling is not with flesh.”

[2:12]  ⁷⁴ tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).

[2:1]  ⁷⁵ tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.

[2:1]  ⁷⁶ tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.

[2:1]  ⁷⁷ tn Heb “his spirit.”

[2:1]  ⁷⁸ tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.

[4:1]  ⁷⁹ sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.

[4:1]  ⁸⁰ tn Aram “May your peace increase!”

[4:3]  ⁸¹ tn Aram “his kingdom is an everlasting kingdom.”

[8:1]  ⁸² tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.

[8:1]  ⁸³ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

[8:2]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:3]  ⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁸⁶ tn Grk “having.”

[8:3]  ⁸⁷ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁸⁸ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ⁸⁹ 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.

[8:4]  ⁹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ⁹¹ tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.

[8:5]  ⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ⁹³ 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?…).”

[8:6]  ⁹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ⁹⁵ tn Grk “having.”

[8:7]  ⁹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ⁹⁷ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[8:8]  ⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:8]  ⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:9]  ¹⁰⁰ tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”

[8:9]  ¹⁰¹ tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”

[8:10]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ¹⁰³ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ¹⁰⁴ tn Grk “fell.”

[8:11]  ¹⁰⁵ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ¹⁰⁶ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ¹⁰⁷ sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

[8:11]  ¹⁰⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ¹⁰⁹ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ¹¹⁰ tn Grk “and many of the men died from these waters because they were bitter.”

[8:12]  ¹¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ¹¹² tn Grk “the day did not shine [with respect to] the third of it.”

[8:13]  ¹¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ¹¹⁴ tn Grk “one eagle.”

[8:13]  ¹¹⁵ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ¹¹⁶ tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ¹¹⁷ tn Grk “about to sound their trumpets,” but this is redundant in English.

[9:1]  ¹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ¹¹⁹ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ¹²⁰ 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.”

[9:2]  ¹²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:2]  ¹²² tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

[9:2]  ¹²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ¹²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ¹²⁵ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:4]  ¹²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹²⁷ 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).

[9:4]  ¹²⁸ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ¹²⁹ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:5]  ¹³⁰ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ¹³¹ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ¹³² tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

[9:5]  ¹³³ 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.”

[9:5]  ¹³⁴ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ¹³⁵ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ¹³⁶ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[9:6]  ¹³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ¹³⁸ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ¹³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ¹⁴⁰ 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.

[9:7]  ¹⁴¹ 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.

[9:7]  ¹⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ¹⁴³ 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”).

[9:7]  ¹⁴⁴ 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.

[9:8]  ¹⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:9]  ¹⁴⁶ 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.

[9:10]  ¹⁴⁷ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

[9:10]  ¹⁴⁸ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:11]  ¹⁴⁹ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[9:12]  ¹⁵⁰ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[9:13]  ¹⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ¹⁵² tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[9:14]  ¹⁵³ tn Grk “having.”

[9:14]  ¹⁵⁴ 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.”

[9:15]  ¹⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:15]  ¹⁵⁶ tn The Greek article τήν (thn) has been translated with demonstrative force here.

[9:15]  ¹⁵⁷ 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.

[9:15]  ¹⁵⁸ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

[9:16]  ¹⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:16]  ¹⁶⁰ tn Grk “twenty thousand of ten thousands.”

[9:17]  ¹⁶¹ 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.

[9:17]  ¹⁶² tn Grk “and those seated on them.”

[9:17]  ¹⁶³ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ¹⁶⁴ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ¹⁶⁵ tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”

[9:17]  ¹⁶⁶ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ¹⁶⁷ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ¹⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ¹⁶⁹ tn Traditionally, “brimstone.”

[9:18]  ¹⁷⁰ 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”).

[9:19]  ¹⁷¹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ¹⁷² tn Grk “is.”

[9:20]  ¹⁷³ tn The word “made” is not in the Greek text but is implied.

[9:20]  ¹⁷⁴ 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.

[9:21]  ¹⁷⁵ 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.

[9:21]  ¹⁷⁶ 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.”

[10:1]  ¹⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ¹⁷⁸ tn Or “clothed.”

[10:1]  ¹⁷⁹ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[10:2]  ¹⁸⁰ 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.”

[10:3]  ¹⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:4]  ¹⁸² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ¹⁸³ tn The words “just then” are not in the Greek text, but are implied.

[10:5]  ¹⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:6]  ¹⁸⁵ tn On this phrase see BDAG 1092 s.v. χρόνος.

[10:7]  ¹⁸⁶ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ¹⁸⁷ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ¹⁸⁸ 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).

[10:7]  ¹⁸⁹ tn See the note on the word “servants” in 1:1.

[10:8]  ¹⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ¹⁹¹ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ¹⁹² 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.”

[10:8]  ¹⁹³ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ¹⁹⁴ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[10:9]  ¹⁹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ¹⁹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ¹⁹⁷ 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.

[10:9]  ¹⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:10]  ¹⁹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ²⁰⁰ tn Grk “it was.” The idea of taste is implied.

[10:10]  ²⁰¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:11]  ²⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ²⁰³ tn The referent of “they” is not clear in the Greek text.

[10:11]  ²⁰⁴ 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.

[11:1]  ²⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ²⁰⁶ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ²⁰⁷ tn Grk “saying.”

[11:2]  ²⁰⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ²⁰⁹ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ²¹⁰ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ²¹¹ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ²¹² sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:3]  ²¹³ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

[11:4]  ²¹⁴ sn This description is parenthetical in nature.

[11:5]  ²¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ²¹⁶ tn This is a collective singular in Greek.

[11:5]  ²¹⁷ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ²¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ²¹⁹ tn Or “authority.”

[11:6]  ²²⁰ tn Grk “the days.”

[11:6]  ²²¹ 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.

[11:6]  ²²² tn Or “authority.”

[11:7]  ²²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ²²⁴ tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ²²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ²²⁶ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ²²⁷ tn Grk “spiritually.”

[11:9]  ²²⁸ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ²²⁹ 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.

[11:9]  ²³⁰ tn Or “to be buried.”

[11:11]  ²³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ²³² tn Grk “fell upon.”

[11:12]  ²³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ²³⁴ 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.

[11:12]  ²³⁵ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ²³⁶ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:13]  ²³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ²³⁸ tn Grk “seven thousand names of men.”

[11:14]  ²³⁹ tn Grk “has passed.”

[11:15]  ²⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ²⁴¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ²⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ²⁴³ 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.”

[11:17]  ²⁴⁴ tn Grk “saying.”

[11:17]  ²⁴⁵ 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.”

[11:17]  ²⁴⁶ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ²⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ²⁴⁸ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ²⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ²⁵⁰ tn See the note on the word “servants” in 1:1.

[11:18]  ²⁵¹ tn Grk “who fear.”

[11:18]  ²⁵² 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.

[11:18]  ²⁵³ 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.

[11:19]  ²⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ²⁵⁵ 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?…).”

[11:19]  ²⁵⁶ 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.

[12:1]  ²⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ²⁵⁸ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:2]  ²⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ²⁶⁰ 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.

[12:3]  ²⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ²⁶² tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:4]  ²⁶³ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ²⁶⁴ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ²⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:5]  ²⁶⁶ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ²⁶⁷ 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.”

[12:5]  ²⁶⁸ tn Grk “shepherd.”

[12:5]  ²⁶⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ²⁷⁰ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  ²⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:6]  ²⁷² tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ²⁷³ tn Or “desert.”

[12:6]  ²⁷⁴ tn Grk “where she has there a place prepared by God.”

[12:6]  ²⁷⁵ tn Grk “so they can take care of her.”

[12:7]  ²⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ²⁷⁷ 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).

[12:8]  ²⁷⁸ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ²⁷⁹ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ²⁸⁰ tn Grk “found.”

[12:8]  ²⁸¹ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  ²⁸² tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ²⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ²⁸⁴ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ²⁸⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ²⁸⁶ 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.

[12:10]  ²⁸⁷ tn Or “who accuses them continually.”

[12:11]  ²⁸⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ²⁸⁹ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ²⁹⁰ 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).

[12:12]  ²⁹¹ 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.

[12:13]  ²⁹² tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ²⁹³ tn Grk “saw.”

[12:14]  ²⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ²⁹⁵ tn Or “desert.”

[12:14]  ²⁹⁶ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ²⁹⁷ 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.

[12:15]  ²⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ²⁹⁹ tn Grk “so that he might make her swept away.”

[12:16]  ³⁰⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ³⁰¹ tn Grk “the earth helped the woman.”

[12:16]  ³⁰² tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ³⁰³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ³⁰⁴ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ³⁰⁵ tn Or “who obey.”

[12:17]  ³⁰⁶ tn Grk “and having.”

[12:17]  ³⁰⁷ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

[12:17]  ³⁰⁸ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ³⁰⁹ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ³¹⁰ tn Or “sandy beach” (L&N 1.64).

[12:17]  ³¹¹ 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.

[13:1]  ³¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ³¹³ 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.

[13:1]  ³¹⁴ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ³¹⁵ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:2]  ³¹⁶ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ³¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ³¹⁸ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ³¹⁹ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ³²⁰ 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.

[13:3]  ³²¹ 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.

[13:3]  ³²² 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.

[13:3]  ³²³ 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).”

[13:4]  ³²⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ³²⁵ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[13:5]  ³²⁶ 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.

[13:5]  ³²⁷ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ³²⁸ tn Grk “to it was granted.”

[13:5]  ³²⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ³³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ³³¹ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ³³² 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).

[13:7]  ³³³ 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.

[13:7]  ³³⁴ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ³³⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ³³⁶ 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.

[13:8]  ³³⁷ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ³³⁸ 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.

[13:8]  ³³⁹ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ³⁴⁰ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ³⁴¹ 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.”

[13:10]  ³⁴² tn Or “perseverance.”

[13:11]  ³⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ³⁴⁴ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ³⁴⁵ 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.

[13:11]  ³⁴⁶ 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.

[13:11]  ³⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ³⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ³⁴⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ³⁵⁰ 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.”

[13:13]  ³⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ³⁵² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ³⁵³ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  ³⁵⁴ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ³⁵⁵ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ³⁵⁶ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ³⁵⁷ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ³⁵⁸ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ³⁵⁹ tn See the note on the word “servants” in 1:1.

[13:17]  ³⁶⁰ 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.

[13:17]  ³⁶¹ 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.

[13:17]  ³⁶² tn Grk “except the one who had.”

[13:17]  ³⁶³ tn Grk “his name or the number of his name.”

[13:18]  ³⁶⁴ tn Grk “Here is wisdom.”

[13:18]  ³⁶⁵ 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.”

[13:18]  ³⁶⁶ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[14:1]  ³⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ³⁶⁸ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ³⁶⁹ 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.

[14:2]  ³⁷⁰ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:3]  ³⁷¹ 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.

[14:4]  ³⁷² tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:5]  ³⁷³ tn Grk “in their mouth was not found a lie.”

[14:5]  ³⁷⁴ tc Several mss (Ì⁴⁷ א 1 1006 1611 2351 Ï^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.

[14:6]  ³⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ³⁷⁶ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ³⁷⁷ 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.’”

[14:6]  ³⁷⁸ tn Grk “having.”

[14:6]  ³⁷⁹ tn Or “an eternal gospel to announce as good news.”

[14:6]  ³⁸⁰ tn Grk “to those seated on the earth.”

[14:6]  ³⁸¹ 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.

[14:7]  ³⁸² 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.

[14:8]  ³⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ³⁸⁴ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ³⁸⁵ tn Grk “And another angel, a second.”

[14:8]  ³⁸⁶ 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.

[14:8]  ³⁸⁷ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ³⁸⁸ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ³⁸⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ³⁹⁰ 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).

[14:9]  ³⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ³⁹² tn Grk “And another angel, a third.”

[14:9]  ³⁹³ tn Grk “followed them.”

[14:9]  ³⁹⁴ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ³⁹⁵ tn Grk “he himself.”

[14:10]  ³⁹⁶ 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.

[14:10]  ³⁹⁷ tn Traditionally, “brimstone.”

[14:11]  ³⁹⁸ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ³⁹⁹ 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.

[14:11]  ⁴⁰⁰ 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).

[14:11]  ⁴⁰¹ tn Grk “and.”

[14:12]  ⁴⁰² tn Grk “Here is.”

[14:12]  ⁴⁰³ tn Or “the perseverance.”

[14:12]  ⁴⁰⁴ tn Grk “who keep.”

[14:12]  ⁴⁰⁵ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁴⁰⁶ 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.”

[14:13]  ⁴⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ⁴⁰⁸ tn Or “from their trouble” (L&N 22.7).

[14:13]  ⁴⁰⁹ tn Grk “their deeds will follow with them.”

[14:14]  ⁴¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ⁴¹¹ tn Grk “and behold, a white cloud.”

[14:14]  ⁴¹² 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).

[14:14]  ⁴¹³ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ⁴¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ⁴¹⁵ tn Grk “Send out.”

[14:15]  ⁴¹⁶ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ⁴¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ⁴¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ⁴¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ⁴²⁰ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ⁴²¹ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ⁴²² tn Grk “Send.”

[14:18]  ⁴²³ 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.”

[14:18]  ⁴²⁴ 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.”

[14:18]  ⁴²⁵ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁴²⁶ 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.”

[14:18]  ⁴²⁷ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ⁴²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ⁴²⁹ 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”).

[14:19]  ⁴³⁰ 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).

[14:20]  ⁴³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ⁴³² sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ⁴³³ 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.’”

[14:20]  ⁴³⁴ 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.

[15:1]  ⁴³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ⁴³⁶ tn Grk “seven plagues – the last ones.”

[15:2]  ⁴³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁴³⁸ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ⁴³⁹ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ⁴⁴⁰ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ⁴⁴¹ 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.”

[15:2]  ⁴⁴² tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ⁴⁴³ tn Here καί (kai) has not been translated.

[15:3]  ⁴⁴⁴ tn See the note on the word “servants” in 1:1.

[15:3]  ⁴⁴⁵ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁴⁴⁶ 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.”

[15:3]  ⁴⁴⁷ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁴⁴⁸ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[15:4]  ⁴⁴⁹ tn Or “and praise.”

[15:4]  ⁴⁵⁰ 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).

[15:4]  ⁴⁵¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁴⁵² 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.”

[15:5]  ⁴⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ⁴⁵⁴ 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.”

[15:5]  ⁴⁵⁵ 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).

[15:6]  ⁴⁵⁶ 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).

[15:7]  ⁴⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ⁴⁵⁸ tn Or “anger.”

[15:8]  ⁴⁵⁹ 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.

[16:1]  ⁴⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁴⁶¹ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:2]  ⁴⁶² tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ⁴⁶³ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ⁴⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ⁴⁶⁵ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ⁴⁶⁶ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  ⁴⁶⁷ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ⁴⁶⁸ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ⁴⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ⁴⁷⁰ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ⁴⁷¹ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ⁴⁷² tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ⁴⁷³ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ⁴⁷⁴ 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.

[16:6]  ⁴⁷⁵ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ⁴⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ⁴⁷⁷ tn Grk “the altar saying.”

[16:7]  ⁴⁷⁸ 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.”

[16:8]  ⁴⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ⁴⁸⁰ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ⁴⁸¹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁴⁸² tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ⁴⁸³ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁴⁸⁴ 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.”

[16:9]  ⁴⁸⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ⁴⁸⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ⁴⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ⁴⁸⁸ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ⁴⁸⁹ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ⁴⁹⁰ tn Grk “his kingdom became dark.”

[16:10]  ⁴⁹¹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ⁴⁹² tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ⁴⁹³ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ⁴⁹⁴ 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.”

[16:11]  ⁴⁹⁵ tn Or “ulcerated sores” (see 16:2).

[16:11]  ⁴⁹⁶ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ⁴⁹⁷ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ⁴⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ⁴⁹⁹ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ⁵⁰⁰ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁵⁰¹ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁵⁰² 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.”

[16:13]  ⁵⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ⁵⁰⁴ sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ⁵⁰⁵ 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.”

[16:14]  ⁵⁰⁶ 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.”

[16:15]  ⁵⁰⁷ 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).”

[16:15]  ⁵⁰⁸ 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.

[16:15]  ⁵⁰⁹ 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.

[16:16]  ⁵¹⁰ 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.

[16:16]  ⁵¹¹ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ⁵¹² tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ⁵¹³ tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

[16:17]  ⁵¹⁴ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ⁵¹⁵ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ⁵¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ⁵¹⁷ 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?…).”

[16:18]  ⁵¹⁸ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ⁵¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ⁵²⁰ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ⁵²¹ tn Grk “fell.”

[16:19]  ⁵²² tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ⁵²³ 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”).

[16:19]  ⁵²⁴ 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.

[16:20]  ⁵²⁵ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ⁵²⁶ tn Or “vanished.”

[16:20]  ⁵²⁷ sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

[16:21]  ⁵²⁸ 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.

[16:21]  ⁵²⁹ 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.

[16:21]  ⁵³⁰ 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).

[16:21]  ⁵³¹ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁵³² tn Grk “the plague of it.”

[16:21]  ⁵³³ tn Grk “since the plague of it was exceedingly great.”

[17:1]  ⁵³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁵³⁵ 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.”

[17:1]  ⁵³⁶ 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.”

[17:2]  ⁵³⁷ 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.

[17:3]  ⁵³⁸ 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.

[17:3]  ⁵³⁹ 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).

[17:3]  ⁵⁴⁰ tn Or “desert.”

[17:3]  ⁵⁴¹ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:4]  ⁵⁴² tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ⁵⁴³ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ⁵⁴⁴ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ⁵⁴⁵ 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.

[17:4]  ⁵⁴⁶ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:5]  ⁵⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ⁵⁴⁸ 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”).

[17:6]  ⁵⁴⁹ 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.

[17:6]  ⁵⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁵⁵¹ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:7]  ⁵⁵² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ⁵⁵³ 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.

[17:8]  ⁵⁵⁴ 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.”

[17:8]  ⁵⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ⁵⁵⁶ 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).

[17:9]  ⁵⁵⁷ tn Grk “Here is the mind that has wisdom.”

[17:9]  ⁵⁵⁸ 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.

[17:10]  ⁵⁵⁹ tn That is, one currently reigns.

[17:11]  ⁵⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁵⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁵⁶² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ⁵⁶³ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ⁵⁶⁴ tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  ⁵⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ⁵⁶⁶ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ⁵⁶⁷ 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.

[17:16]  ⁵⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁵⁶⁹ 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.

[17:16]  ⁵⁷⁰ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[17:17]  ⁵⁷¹ tn Grk “hearts.”

[17:17]  ⁵⁷² tn Or “his intent.”

[17:17]  ⁵⁷³ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ⁵⁷⁴ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ⁵⁷⁵ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁵⁷⁶ tn Or “completed.”

[17:18]  ⁵⁷⁷ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.