NETBible KJV GRK-HEB XRef Names Arts Hymns

  Discovery Box

Genesis 6:13

Context
6:13 So God said 1  to Noah, “I have decided that all living creatures must die, 2  for the earth is filled with violence because of them. Now I am about to destroy 3  them and the earth.

Genesis 18:17

Context
18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 4 

Genesis 18:1

Context
Three Special Visitors

18:1 The Lord appeared to Abraham 5  by the oaks 6  of Mamre while 7  he was sitting at the entrance 8  to his tent during the hottest time of the day.

Genesis 22:19-23

Context

22:19 Then Abraham returned to his servants, and they set out together 9  for Beer Sheba where Abraham stayed. 10 

22:20 After these things Abraham was told, “Milcah 11  also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 12  22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 13  Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor.

Genesis 22:2

Context
22:2 God 14  said, “Take your son – your only son, whom you love, Isaac 15  – and go to the land of Moriah! 16  Offer him up there as a burnt offering 17  on one of the mountains which I will indicate to 18  you.”

Genesis 3:17-20

Context

3:17 But to Adam 19  he said,

“Because you obeyed 20  your wife

and ate from the tree about which I commanded you,

‘You must not eat from it,’

cursed is the ground 21  thanks to you; 22 

in painful toil you will eat 23  of it all the days of your life.

3:18 It will produce thorns and thistles for you,

but you will eat the grain 24  of the field.

3:19 By the sweat of your brow 25  you will eat food

until you return to the ground, 26 

for out of it you were taken;

for you are dust, and to dust you will return.” 27 

3:20 The man 28  named his wife Eve, 29  because 30  she was the mother of all the living. 31 

Genesis 6:12

Context
6:12 God saw the earth, and indeed 32  it was ruined, 33  for all living creatures 34  on the earth were sinful. 35 

Genesis 22:13

Context

22:13 Abraham looked up 36  and saw 37  behind him 38  a ram caught in the bushes by its horns. So he 39  went over and got the ram and offered it up as a burnt offering instead of his son.

Genesis 22:20

Context

22:20 After these things Abraham was told, “Milcah 40  also has borne children to your brother Nahor –

Psalms 25:14

Context

25:14 The Lord’s loyal followers receive his guidance, 41 

and he reveals his covenantal demands to them. 42 

Daniel 9:22-27

Context
9:22 He spoke with me, instructing me as follows: 43  “Daniel, I have now come to impart understanding to you. 9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. 44  Therefore consider the message and understand the vision: 45 

9:24 “Seventy weeks 46  have been determined

concerning your people and your holy city

to put an end to 47  rebellion,

to bring sin 48  to completion, 49 

to atone for iniquity,

to bring in perpetual 50  righteousness,

to seal up 51  the prophetic vision, 52 

and to anoint a most holy place. 53 

9:25 So know and understand:

From the issuing of the command 54  to restore and rebuild

Jerusalem 55  until an anointed one, a prince arrives, 56 

there will be a period of seven weeks 57  and sixty-two weeks.

It will again be built, 58  with plaza and moat,

but in distressful times.

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. 59 

As for the city and the sanctuary,

the people of the coming prince will destroy 60  them.

But his end will come speedily 61  like a flood. 62 

Until the end of the war that has been decreed

there will be destruction.

9:27 He will confirm a covenant with many for one week. 63 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing 64  of abominations will come 65  one who destroys,

until the decreed end is poured out on the one who destroys.”

Daniel 10:21

Context
10:21 However, I will first tell you what is written in a dependable book. 66  (There is no one who strengthens me against these princes, 67  except Michael your 68  prince.

Daniel 11:2

Context
11:2 Now I will tell you the truth.

The Angel Gives a Message to Daniel

“Three 69  more kings will arise for Persia. Then a fourth 70  king will be unusually rich, 71  more so than all who preceded him. When he has amassed power through his riches, he will stir up everyone against 72  the kingdom of Greece.

John 15:15

Context
15:15 I no longer call you slaves, 73  because the slave does not understand 74  what his master is doing. But I have called you friends, because I have revealed to you everything 75  I heard 76  from my Father.

Revelation 1:1

Context
The Prologue

1:1 The revelation of Jesus Christ, 77  which God gave him to show his servants 78  what must happen very soon. 79  He made it clear 80  by sending his angel to his servant 81  John,

Revelation 1:19

Context
1:19 Therefore write what you saw, what is, and what will be after these things. 82 

Revelation 4:1

Context
The Amazing Scene in Heaven

4:1 After these things I looked, and there was 83  a door standing open in heaven! 84  And the first voice I had heard speaking to me 85  like a trumpet 86  said: “Come up here so that 87  I can show you what must happen after these things.”

Revelation 6:1--20:15

Context
The Seven Seals

6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, 88  “Come!” 89  6:2 So 90  I looked, 91  and here came 92  a white horse! The 93  one who rode it 94  had a bow, and he was given a crown, 95  and as a conqueror 96  he rode out to conquer.

6:3 Then 97  when the Lamb 98  opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 99  came out, and the one who rode it 100  was granted permission 101  to take peace from the earth, so that people would butcher 102  one another, and he was given a huge sword.

6:5 Then 103  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 104  I looked, 105  and here came 106  a black horse! The 107  one who rode it 108  had a balance scale 109  in his hand. 6:6 Then 110  I heard something like a voice from among the four living creatures saying, “A quart 111  of wheat will cost a day’s pay 112  and three quarts of barley will cost a day’s pay. But 113  do not damage the olive oil and the wine!”

6:7 Then 114  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 115  I looked 116  and here came 117  a pale green 118  horse! The 119  name of the one who rode it 120  was Death, and Hades followed right behind. 121  They 122  were given authority over a fourth of the earth, to kill its population with the sword, 123  famine, and disease, 124  and by the wild animals of the earth.

6:9 Now 125  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 126  because of the word of God and because of the testimony they had given. 6:10 They 127  cried out with a loud voice, 128  “How long, 129  Sovereign Master, 130  holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 131  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 132  of both their fellow servants 133  and their brothers who were going to be killed just as they had been.

6:12 Then 134  I looked when the Lamb opened the sixth seal, and a huge 135  earthquake took place; the sun became as black as sackcloth made of hair, 136  and the full moon became blood red; 137  6:13 and the stars in the sky 138  fell to the earth like a fig tree dropping 139  its unripe figs 140  when shaken by a fierce 141  wind. 6:14 The sky 142  was split apart 143  like a scroll being rolled up, 144  and every mountain and island was moved from its place. 6:15 Then 145  the kings of the earth, the 146  very important people, the generals, 147  the rich, the powerful, and everyone, slave 148  and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 149  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 150  6:17 because the great day of their 151  wrath has come, and who is able to withstand it?” 152 

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then 153  I saw another angel ascending from the east, 154  who had 155  the seal 156  of the living God. He 157  shouted out with a loud voice to the four angels who had been given permission 158  to damage the earth and the sea: 159  7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants 160  of our God.” 7:4 Now 161  I heard the number of those who were marked with the seal, 162  one hundred and forty-four thousand, sealed from all 163  the tribes of the people of Israel: 164 

7:5 From the tribe of Judah, twelve thousand were sealed,

from the tribe of Reuben, twelve thousand,

from the tribe of Gad, twelve thousand,

7:6 from the tribe of Asher, twelve thousand,

from the tribe of Naphtali, twelve thousand,

from the tribe of Manasseh, twelve thousand,

7:7 from the tribe of Simeon, twelve thousand,

from the tribe of Levi, twelve thousand,

from the tribe of Issachar, twelve thousand,

7:8 from the tribe of Zebulun, twelve thousand,

from the tribe of Joseph, twelve thousand,

from the tribe of Benjamin, twelve thousand were sealed.

7:9 After these things I looked, and here was 165  an enormous crowd that no one could count, made up of persons from every nation, tribe, 166  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, 167 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood 168  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 169  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

7:13 Then 170  one of the elders asked 171  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 172  I said to him, “My lord, you know the answer.” 173  Then 174  he said to me, “These are the ones who have come out of the great tribulation. They 175  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 176  him day and night in his temple, and the one seated on the throne will shelter them. 177  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 178  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 179 

The Seventh Seal

8:1 Now 180  when the Lamb 181  opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 182  I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 183  angel holding 184  a golden censer 185  came and was stationed 186  at the altar. A 187  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 188  smoke coming from the incense, 189  along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 190  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, 191  flashes of lightning, and an earthquake.

8:6 Now 192  the seven angels holding 193  the seven trumpets prepared to blow them.

8:7 The 194  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 195  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 196  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 197  third of the sea became blood, 8:9 and a third of the creatures 198  living in the sea died, and a third of the ships were completely destroyed. 199 

8:10 Then 200  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 201  it landed 202  on a third of the rivers and on the springs of water. 8:11 (Now 203  the name of the star is 204  Wormwood.) 205  So 206  a third of the waters became wormwood, 207  and many people died from these waters because they were poisoned. 208 

8:12 Then 209  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 210  and for a third of the night likewise. 8:13 Then 211  I looked, and I heard an 212  eagle 213  flying directly overhead, 214  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!” 215 

9:1 Then 216  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 217  to the earth, and he was given the key to the shaft of the abyss. 218  9:2 He 219  opened the shaft of the abyss and smoke rose out of it 220  like smoke from a giant furnace. The 221  sun and the air were darkened with smoke from the shaft. 9:3 Then 222  out of the smoke came locusts onto the earth, and they were given power 223  like that of the scorpions of the earth. 9:4 They 224  were told 225  not to damage the grass of the earth, or any green plant or tree, but only those people 226  who did not have the seal of God on their 227  forehead. 9:5 The locusts 228  were not given permission 229  to kill 230  them, but only to torture 231  them 232  for five months, and their torture was like that 233  of a scorpion when it stings a person. 234  9:6 In 235  those days people 236  will seek death, but 237  will not be able to 238  find it; they will long to die, but death will flee from them.

9:7 Now 239  the locusts looked like horses equipped for battle. On 240  their heads were something like crowns similar to gold, 241  and their faces looked like men’s 242  faces. 9:8 They 243  had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 244  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 245  tails and stingers like scorpions, and their ability 246  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. 247 

9:12 The first woe has passed, but 248  two woes are still coming after these things!

9:13 Then 249  the sixth angel blew his trumpet, and I heard a single voice coming from the 250  horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 251  the trumpet, “Set free 252  the four angels who are bound at the great river Euphrates!” 9:15 Then 253  the four angels who had been prepared for this 254  hour, day, 255  month, and year were set free to kill 256  a third of humanity. 9:16 The 257  number of soldiers on horseback was two hundred million; 258  I heard their number. 9:17 Now 259  this is what the horses and their riders 260  looked like in my 261  vision: The riders had breastplates that were fiery red, 262  dark blue, 263  and sulfurous 264  yellow in color. 265  The 266  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 267  came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 268  by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 269  of the horses resides 270  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 271  of gold, silver, 272  bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 273  they did not repent of their murders, of their magic spells, 274  of their sexual immorality, or of their stealing.

The Angel with the Little Scroll

10:1 Then 275  I saw another powerful angel descending from heaven, wrapped 276  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 277  10:2 He held 278  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 279  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 280  just then 281  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 282  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! 283  10:7 But in the days 284  when the seventh angel is about to blow his trumpet, the mystery of God is completed, 285  just as he has 286  proclaimed to his servants 287  the prophets.” 10:8 Then 288  the voice I had heard from heaven began to speak 289  to me 290  again, 291  “Go and take the open 292  scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 293  I went to the angel and asked him to give me the little scroll. He 294  said to me, “Take the scroll 295  and eat it. It 296  will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 297  I took the little scroll from the angel’s hand and ate it, and it did taste 298  as sweet as honey in my mouth, but 299  when I had eaten it, my stomach became bitter. 10:11 Then 300  they 301  told me: “You must prophesy again about many peoples, nations, 302  languages, and kings.”

The Fate of the Two Witnesses

11:1 Then 303  a measuring rod 304  like a staff was given to me, and I was told, 305  “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 306  do not measure the outer courtyard 307  of the temple; leave it out, 308  because it has been given to the Gentiles, 309  and they will trample on the holy city 310  for forty-two months. 11:3 And I will grant my two witnesses authority 311  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.) 312  11:5 If 313  anyone wants to harm them, fire comes out of their mouths 314  and completely consumes 315  their enemies. If 316  anyone wants to harm them, they must be killed this way. 11:6 These two have the power 317  to close up the sky so that it does not rain during the time 318  they are prophesying. They 319  have power 320  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 321  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 322  them and kill them. 11:8 Their 323  corpses will lie in the street 324  of the great city that is symbolically 325  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 326  people, tribe, 327  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 328  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 329  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 330  those who were watching them. 11:12 Then 331  they 332  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 333  went up to heaven in a cloud while 334  their enemies stared at them. 11:13 Just then 335  a major earthquake took place and a tenth of the city collapsed; seven thousand people 336  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; 337  the third is coming quickly.

The Seventh Trumpet

11:15 Then 338  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, 339 

and he will reign for ever and ever.”

11:16 Then 340  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 341  and worshiped God 11:17 with these words: 342 

“We give you thanks, Lord God, the All-Powerful, 343 

the one who is and who was,

because you have taken your great power

and begun to reign. 344 

11:18 The 345  nations 346  were enraged,

but 347  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, 348 

the prophets, their reward,

as well as to the saints

and to those who revere 349  your name, both small and great,

and the time has come 350  to destroy those who destroy 351  the earth.”

11:19 Then 352  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, 353  crashes of thunder, an earthquake, and a great hailstorm. 354 

The Woman, the Child, and the Dragon

12:1 Then 355  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. 356  12:2 She 357  was pregnant and was screaming in labor pains, struggling 358  to give birth. 12:3 Then 359  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 360  12:4 Now 361  the dragon’s 362  tail swept away a third of the stars in heaven and hurled them to the earth. Then 363  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 364  the woman gave birth to a son, a male child, 365  who is going to rule 366  over all the nations 367  with an iron rod. 368  Her 369  child was suddenly caught up to God and to his throne, 12:6 and she 370  fled into the wilderness 371  where a place had been prepared for her 372  by God, so she could be taken care of 373  for 1,260 days.

War in Heaven

12:7 Then 374  war broke out in heaven: Michael 375  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 376  the dragon was not strong enough to prevail, 377  so there was no longer any place left 378  in heaven for him and his angels. 379  12:9 So 380  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 381  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority 382  of his Christ, 383  have now come,

because the accuser of our brothers and sisters, 384 

the one who accuses them day and night 385  before our God,

has been thrown down.

12:11 But 386  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives 387  so much that they were afraid to die.

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

But 388  woe to the earth and the sea

because the devil has come down to you!

He 389  is filled with terrible anger,

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

12:13 Now 390  when the dragon realized 391  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 392  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 393  to the place God 394  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 395  12:15 Then 396  the serpent spouted water like a river out of his mouth after the woman in an attempt to 397  sweep her away by a flood, 12:16 but 398  the earth came to her rescue; 399  the ground opened up 400  and swallowed the river that the dragon had spewed from his mouth. 12:17 So 401  the dragon became enraged at the woman and went away to make war on the rest of her children, 402  those who keep 403  God’s commandments and hold to 404  the testimony about Jesus. 405  (12:18) And the dragon 406  stood 407  on the sand 408  of the seashore. 409 

The Two Beasts

13:1 Then 410  I saw a beast coming up out of the sea. It 411  had ten horns and seven heads, and on its horns were ten diadem crowns, 412  and on its heads a blasphemous name. 413  13:2 Now 414  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 415  dragon gave the beast 416  his power, his throne, and great authority to rule. 417  13:3 One of the beast’s 418  heads appeared to have been killed, 419  but the lethal wound had been healed. 420  And the whole world followed 421  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 422  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 423  13:5 The beast 424  was given a mouth speaking proud words 425  and blasphemies, and he was permitted 426  to exercise ruling authority 427  for forty-two months. 13:6 So 428  the beast 429  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 430  that is, those who dwell in heaven. 13:7 The beast 431  was permitted to go to war against the saints and conquer them. 432  He was given ruling authority 433  over every tribe, people, 434  language, and nation, 13:8 and all those who live on the earth will worship the beast, 435  everyone whose name has not been written since the foundation of the world 436  in the book of life belonging to the Lamb who was killed. 437  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, 438 

then by the sword he must be killed.

This 439  requires steadfast endurance 440  and faith from the saints.

13:11 Then 441  I saw another beast 442  coming up from the earth. He 443  had two horns like a lamb, 444  but 445  was speaking like a dragon. 13:12 He 446  exercised all the ruling authority 447  of the first beast on his behalf, 448  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 449  performed momentous signs, even making fire come down from heaven in front of people 450  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 451  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 452  was empowered 453  to give life 454  to the image of the first beast 455  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 456  everyone (small and great, rich and poor, free and slave 457 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 458  or sell things 459  unless he bore 460  the mark of the beast – that is, his name or his number. 461  13:18 This calls for wisdom: 462  Let the one who has insight calculate the beast’s number, for it is man’s number, 463  and his number is 666. 464 

An Interlude: The Song of the 144,000

14:1 Then 465  I looked, and here was 466  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 467  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 468  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 469  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 470  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; 471  they 472  are blameless.

Three Angels and Three Messages

14:6 Then 473  I saw another 474  angel flying directly overhead, 475  and he had 476  an eternal gospel to proclaim 477  to those who live 478  on the earth – to every nation, tribe, 479  language, and people. 14:7 He declared 480  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 481  second 482  angel 483  followed the first, 484  declaring: 485  “Fallen, fallen is Babylon the great city! 486  She made all the nations 487  drink of the wine of her immoral passion.” 488 

14:9 A 489  third angel 490  followed the first two, 491  declaring 492  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 493  will also drink of the wine of God’s anger 494  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 495  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 496  torture will go up 497  forever and ever, and those who worship the beast and his image will have 498  no rest day or night, along with 499  anyone who receives the mark of his name.” 14:12 This requires 500  the steadfast endurance 501  of the saints – those who obey 502  God’s commandments and hold to 503  their faith in Jesus. 504 

14:13 Then 505  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, 506  because their deeds will follow them.” 507 

14:14 Then 508  I looked, and a white cloud appeared, 509  and seated on the cloud was one like a son of man! 510  He had 511  a golden crown on his head and a sharp sickle in his hand. 14:15 Then 512  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 513  your sickle and start to reap, 514  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 515  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then 516  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 517  angel, who was in charge of 518  the fire, came from the altar and called in a loud voice to the angel 519  who had the sharp sickle, “Use 520  your sharp sickle and gather 521  the clusters of grapes 522  off the vine of the earth, 523  because its grapes 524  are now ripe.” 525  14:19 So 526  the angel swung his sickle over the earth and gathered the grapes from the vineyard 527  of the earth and tossed them into the great 528  winepress of the wrath of God. 14:20 Then 529  the winepress was stomped 530  outside the city, and blood poured out of the winepress up to the height of horses’ bridles 531  for a distance of almost two hundred miles. 532 

The Final Plagues

15:1 Then 533  I saw another great and astounding sign in heaven: seven angels who have seven final plagues 534  (they are final because in them God’s anger is completed).

15:2 Then 535  I saw something like a sea of glass 536  mixed with fire, and those who had conquered 537  the beast and his image and the number of his name. They were standing 538  by 539  the sea of glass, holding harps given to them by God. 540  15:3 They 541  sang the song of Moses the servant 542  of God and the song of the Lamb: 543 

“Great and astounding are your deeds,

Lord God, the All-Powerful! 544 

Just 545  and true are your ways,

King over the nations! 546 

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

and glorify 547  your name, because you alone are holy? 548 

All nations 549  will come and worship before you

for your righteous acts 550  have been revealed.”

15:5 After 551  these things I looked, and the temple (the tent 552  of the testimony) 553  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 554  around their chests. 15:7 Then 555  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 556  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 557  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 558  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.” 559  16:2 So 560  the first angel 561  went and poured out his bowl on the earth. Then 562  ugly and painful sores 563  appeared on the people 564  who had the mark of the beast and who worshiped his image.

16:3 Next, 565  the second angel 566  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 567  the third angel 568  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 569  I heard the angel of the waters saying:

“You are just 570  – the one who is and who was,

the Holy One – because you have passed these judgments, 571 

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

so 572  you have given them blood to drink. They got what they deserved!” 573 

16:7 Then 574  I heard the altar reply, 575  “Yes, Lord God, the All-Powerful, 576  your judgments are true and just!”

16:8 Then 577  the fourth angel 578  poured out his bowl on the sun, and it was permitted to scorch people 579  with fire. 16:9 Thus 580  people 581  were scorched by the terrible heat, 582  yet 583  they blasphemed the name of God, who has ruling authority 584  over these plagues, and they would not repent and give him glory.

16:10 Then 585  the fifth angel 586  poured out his bowl on the throne of the beast so that 587  darkness covered his kingdom, 588  and people 589  began to bite 590  their tongues because 591  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 592  and because of their sores, 593  but nevertheless 594  they still refused to repent 595  of their deeds.

16:12 Then 596  the sixth angel 597  poured out his bowl on the great river Euphrates and dried up its water 598  to prepare the way 599  for the kings from the east. 600  16:13 Then 601  I saw three unclean spirits 602  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 603  to bring them together for the battle that will take place on the great day of God, the All-Powerful. 604 

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

Blessed is the one who stays alert and does not lose 605  his clothes so that he will not have to walk around naked and his shameful condition 606  be seen.) 607 

16:16 Now 608  the spirits 609  gathered the kings and their armies 610  to the place that is called Armageddon 611  in Hebrew.

16:17 Finally 612  the seventh angel 613  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 614  there were flashes of lightning, roaring, 615  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 616  has been on the earth, so tremendous was that earthquake. 16:19 The 617  great city was split into three parts and the cities of the nations 618  collapsed. 619  So 620  Babylon the great was remembered before God, and was given the cup 621  filled with the wine made of God’s furious wrath. 622  16:20 Every 623  island fled away 624  and no mountains could be found. 625  16:21 And gigantic hailstones, weighing about a hundred pounds 626  each, fell from heaven 627  on people, 628  but they 629  blasphemed God because of the plague of hail, since it 630  was so horrendous. 631 

The Great Prostitute and the Beast

17:1 Then 632  one of the seven angels who had the seven bowls came and spoke to me. 633  “Come,” he said, “I will show you the condemnation and punishment 634  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.” 635  17:3 So 636  he carried me away in the Spirit 637  to a wilderness, 638  and there 639  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 640  the woman was dressed in purple and scarlet clothing, 641  and adorned with gold, 642  precious stones, and pearls. She held 643  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 644  17:5 On 645  her forehead was written a name, a mystery: 646  “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. 647  I 648  was greatly astounded 649  when I saw her. 17:7 But 650  the angel said to me, “Why are you astounded? I will interpret 651  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 652  and then go to destruction. The 653  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 654  the beast was, and is not, but is to come. 17:9 (This requires 655  a mind that has wisdom.) The seven heads are seven mountains 656  the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 657  and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 658  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 659  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 660  as kings with the beast for one hour. 17:13 These kings 661  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 662  the Lamb are the called, chosen, and faithful.”

17:15 Then 663  the angel 664  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 665  nations, and languages. 17:16 The 666  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 667  will consume her flesh and burn her up with fire. 668  17:17 For God has put into their minds 669  to carry out his purpose 670  by making 671  a decision 672  to give their royal power 673  to the beast until the words of God are fulfilled. 674  17:18 As for 675  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Babylon is Destroyed

18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. 676  18:2 He 677  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She 678  has become a lair for demons,

a haunt 679  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. 680 

18:3 For all the nations 681  have fallen 682  from

the wine of her immoral passion, 683 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” 684 

18:4 Then 685  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues, 18:5 because her sins have piled 686  up all the way to heaven 687  and God has remembered 688  her crimes. 689  18:6 Repay her the same way she repaid others; 690  pay her back double 691  corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 692  she exalted herself and lived in sensual luxury, 693  to this extent give her torment and grief because she said to herself, 694  ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 695  in a single day: disease, 696  mourning, 697  and famine, and she will be burned down 698  with fire, because the Lord God who judges her is powerful!”

18:9 Then 699  the kings of the earth who committed immoral acts with her and lived in sensual luxury 700  with her will weep and wail for her when they see the smoke from the fire that burns her up. 701  18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom 702  has come!”

18:11 Then 703  the merchants of the earth will weep and mourn for her because no one buys their cargo 704  any longer – 18:12 cargo such as gold, silver, 705  precious stones, pearls, fine linen, purple cloth, silk, 706  scarlet cloth, 707  all sorts of things made of citron wood, 708  all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 709  incense, perfumed ointment, 710  frankincense, 711  wine, olive oil and costly flour, 712  wheat, cattle and sheep, horses and four-wheeled carriages, 713  slaves and human lives. 714 

18:14 (The ripe fruit 715  you greatly desired 716 

has gone from you,

and all your luxury 717  and splendor 718 

have gone from you –

they will never ever be found again!) 719 

18:15 The merchants who sold 720  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 721  and mourn, 18:16 saying,

“Woe, woe, O great city –

dressed in fine linen, purple and scarlet clothing, 722 

and adorned with gold, 723  precious stones, and pearls –

18:17 because in a single hour such great wealth has been destroyed!” 724 

And every ship’s captain, 725  and all who sail along the coast 726  – seamen, and all who 727  make their living from the sea, stood a long way off 18:18 and began to shout 728  when they saw the smoke from the fire that burned her up, 729  “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 730 

“Woe, Woe, O great city –

in which all those who had ships on the sea got rich from her wealth –

because in a single hour she has been destroyed!” 731 

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment 732  against her on your behalf!) 733 

18:21 Then 734  one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force 735 

Babylon the great city will be thrown down 736 

and it will never be found again!

18:22 And the sound of the harpists, musicians,

flute players, and trumpeters

will never be heard in you 737  again.

No 738  craftsman 739  who practices any trade

will ever be found in you again;

the noise of a mill 740  will never be heard in you again.

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations 741  were deceived by your magic spells! 742 

18:24 The 743  blood of the saints and prophets was found in her, 744 

along with the blood 745  of all those who had been killed on the earth.”

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

19:2 because his judgments are true and just. 746 

For he has judged 747  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants 748  poured out by her own hands!” 749 

19:3 Then 750  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 751  19:4 The twenty-four elders and the four living creatures threw themselves to the ground 752  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then 753  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

The Wedding Celebration of the Lamb

19:6 Then 754  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 755 

“Hallelujah!

For the Lord our God, 756  the All-Powerful, 757  reigns!

19:7 Let us rejoice 758  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

19:8 She was permitted to be dressed in bright, clean, fine linen” 759  (for the fine linen is the righteous deeds of the saints). 760 

19:9 Then 761  the angel 762  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 763  I threw myself down 764  at his feet to worship him, but 765  he said, “Do not do this! 766  I am only 767  a fellow servant 768  with you and your brothers 769  who hold to the testimony about 770  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

The Son of God Goes to War

19:11 Then 771  I saw heaven opened and here came 772  a white horse! The 773  one riding it was called “Faithful” and “True,” and with justice 774  he judges and goes to war. 19:12 His eyes are like a fiery 775  flame and there are many diadem crowns 776  on his head. He has 777  a name written 778  that no one knows except himself. 19:13 He is dressed in clothing dipped 779  in blood, and he is called 780  the Word of God. 19:14 The 781  armies that are in heaven, dressed in white, clean, fine linen, 782  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 783  He 784  will rule 785  them with an iron rod, 786  and he stomps the winepress 787  of the furious 788  wrath of God, the All-Powerful. 789  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then 790  I saw one angel standing in 791  the sun, and he shouted in a loud voice to all the birds flying high in the sky: 792 

“Come, gather around for the great banquet 793  of God,

19:18 to eat 794  your fill 795  of the flesh of kings,

the flesh of generals, 796 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, 797 

and small and great!”

19:19 Then 798  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 799  the beast was seized, and along with him the false prophet who had performed the signs on his behalf 800  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 801  19:21 The 802  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 803  themselves with their flesh.

The Thousand Year Reign

20:1 Then 804  I saw an angel descending from heaven, holding 805  in his hand the key to the abyss and a huge chain. 20:2 He 806  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 807  then 808  threw him into the abyss and locked 809  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

20:4 Then 810  I saw thrones and seated on them were those who had been given authority to judge. 811  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 812  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 813  came to life 814  and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 815  This is the first resurrection. 20:6 Blessed and holy is the one who takes part 816  in the first resurrection. The second death has no power over them, 817  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Satan’s Final Defeat

20:7 Now 818  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 819  the nations at the four corners of the earth, Gog and Magog, 820  to bring them together for the battle. They are as numerous as the grains of sand in the sea. 821  20:9 They 822  went up 823  on the broad plain of the earth 824  and encircled 825  the camp 826  of the saints and the beloved city, but 827  fire came down from heaven and devoured them completely. 828  20:10 And the devil who deceived 829  them was thrown into the lake of fire and sulfur, 830  where the beast and the false prophet are 831  too, and they will be tormented there day and night forever and ever.

The Great White Throne

20:11 Then 832  I saw a large 833  white throne and the one who was seated on it; the earth and the heaven 834  fled 835  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 836  books were opened, and another book was opened – the book of life. 837  So 838  the dead were judged by what was written in the books, according to their deeds. 839  20:13 The 840  sea gave up the dead that were in it, and Death 841  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 842  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 843  anyone’s name 844  was not found written in the book of life, that person 845  was thrown into the lake of fire.

Drag to resizeDrag to resize

[6:13]  1 sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  2 tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  3 tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[18:17]  4 tn The active participle here refers to an action that is imminent.

[18:1]  5 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  6 tn Or “terebinths.”

[18:1]  7 tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  8 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[22:19]  9 tn Heb “and they arose and went together.”

[22:19]  10 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.

[22:20]  11 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[22:21]  12 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.

[22:23]  13 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).

[22:2]  14 tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  15 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  16 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  17 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  18 tn Heb “which I will say to.”

[3:17]  19 tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).

[3:17]  20 tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.

[3:17]  21 sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.

[3:17]  22 tn The Hebrew phrase בַּעֲבוּרֶךָ (baavurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.

[3:17]  23 sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.

[3:18]  24 tn The Hebrew term עֵשֶׂב (’esev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines.

[3:19]  25 tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  26 sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  27 sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

[3:20]  28 tn Or “Adam”; however, the Hebrew term has the definite article here.

[3:20]  29 sn The name Eve means “Living one” or “Life-giver” in Hebrew.

[3:20]  30 tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.

[3:20]  31 tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.

[6:12]  32 tn Or “God saw how corrupt the earth was.”

[6:12]  33 tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  34 tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.

[6:12]  35 tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).

[22:13]  36 tn Heb “lifted his eyes.”

[22:13]  37 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  38 tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  39 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[22:20]  40 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[25:14]  41 tn Heb “the advice of the Lord belongs to those who fear him.”

[25:14]  42 tn Heb “and his covenant, to make them know.”

[9:22]  43 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.

[9:23]  44 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”

[9:23]  45 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).

[9:24]  46 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  47 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  48 tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  49 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  50 tn Or “everlasting.”

[9:24]  51 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  52 tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  53 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[9:25]  54 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  55 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  56 tn The word “arrives” is added in the translation for clarification.

[9:25]  57 tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  58 tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:26]  59 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  60 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  61 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  62 sn Flood here is a metaphor for sudden destruction.

[9:27]  63 tn Heb “one seven” (also later in this line).

[9:27]  64 tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  65 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[10:21]  66 tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.

[10:21]  67 tn The word “princes” is supplied for clarity.

[10:21]  68 tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.

[11:2]  69 sn Perhaps these three more kings are Cambyses (ca. 530-522 B.C.), Pseudo-Smerdis (ca. 522 B.C.), and Darius I Hystaspes (ca. 522-486 B.C.).

[11:2]  70 sn This fourth king is Xerxes I (ca. 486-465 B.C.). The following reference to one of his chiefs apparently has in view Seleucus Nicator.

[11:2]  71 tn Heb “rich with great riches.”

[11:2]  72 tn The text is difficult. The Hebrew has here אֶת (’et), the marker of a definite direct object. As it stands, this would suggest the meaning that “he will arouse everyone, that is, the kingdom of Greece.” The context, however, seems to suggest the idea that this Persian king will arouse in hostility against Greece the constituent elements of his own empire. This requires supplying the word “against,” which is not actually present in the Hebrew text.

[15:15]  73 tn See the note on the word “slaves” in 4:51.

[15:15]  74 tn Or “does not know.”

[15:15]  75 tn Grk “all things.”

[15:15]  76 tn Or “learned.”

[1:1]  77 tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  78 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  79 tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short timeRv 1:1; 22:6shortly Ac 25:4.”

[1:1]  80 tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  81 tn See the note on the word “servants” earlier in this verse.

[1:19]  82 tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καίκαί [kaikai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

[4:1]  83 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:1]  84 tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  85 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.”

[4:1]  86 sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  87 tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[6:1]  88 tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  89 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

[6:2]  90 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  91 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  92 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  93 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  94 tn Grk “the one sitting on it.”

[6:2]  95 sn See the note on the word crown in Rev 3:11.

[6:2]  96 tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”

[6:3]  97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  98 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

[6:4]  99 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[6:4]  100 tn Grk “the one sitting on it.”

[6:4]  101 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

[6:4]  102 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”

[6:5]  103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  104 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  105 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:5]  106 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  107 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  108 tn Grk “the one sitting on it.”

[6:5]  109 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[6:6]  110 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  111 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”

[6:6]  112 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”

[6:6]  113 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:7]  114 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:8]  115 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  116 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  117 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  118 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  119 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  120 tn Grk “the one sitting on it.”

[6:8]  121 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  122 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  123 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  124 tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[6:9]  125 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  126 tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  127 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  128 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  129 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  130 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[6:11]  131 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  132 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  133 tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[6:12]  134 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  135 tn Or “powerful”; Grk “a great.”

[6:12]  136 tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  137 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

[6:13]  138 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

[6:13]  139 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  140 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

[6:13]  141 tn Grk “great wind.”

[6:14]  142 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  143 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.

[6:14]  144 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled upRv 6:14.”

[6:15]  145 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  146 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:15]  147 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[6:15]  148 tn See the note on the word “servants” in 1:1.

[6:16]  149 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.

[6:16]  150 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[6:17]  151 tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  152 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

[7:2]  153 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  154 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίουfrom the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  155 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  156 tn Or “signet” (L&N 6.54).

[7:2]  157 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.

[7:2]  158 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  159 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[7:3]  160 tn See the note on the word “servants” in 1:1.

[7:4]  161 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  162 tn Grk “who were sealed.”

[7:4]  163 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  164 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

[7:9]  165 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  166 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  167 tn The dative here has been translated as a dative of possession.

[7:11]  168 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  169 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.”

[7:13]  170 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  171 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  172 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  173 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  174 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  175 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.

[7:15]  176 tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  177 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  178 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  179 sn An allusion to Isa 25:8.

[8:1]  180 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.

[8:1]  181 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

[8:2]  182 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:3]  183 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  184 tn Grk “having.”

[8:3]  185 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  186 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]  187 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]  188 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  189 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]  190 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  191 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]  192 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  193 tn Grk “having.”

[8:7]  194 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  195 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[8:8]  196 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:8]  197 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:9]  198 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]  199 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]  200 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  201 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  202 tn Grk “fell.”

[8:11]  203 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  204 tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  205 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]  206 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  207 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  208 tn Grk “and many of the men died from these waters because they were bitter.”

[8:12]  209 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  210 tn Grk “the day did not shine [with respect to] the third of it.”

[8:13]  211 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  212 tn Grk “one eagle.”

[8:13]  213 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK 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]  214 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]  215 tn Grk “about to sound their trumpets,” but this is redundant in English.

[9:1]  216 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  217 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  218 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 9:11φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[9:2]  219 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:2]  220 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

[9:2]  221 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  222 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  223 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.

[9:4]  224 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  225 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]  226 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  227 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:5]  228 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  229 tn The word “permission” is not in the Greek text, but is implied.

[9:5]  230 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]  231 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]  232 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  233 tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  234 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[9:6]  235 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  236 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  237 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  238 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]  239 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]  240 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  241 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]  242 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]  243 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:9]  244 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]  245 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

[9:10]  246 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.

[9:11]  247 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[9:12]  248 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[9:13]  249 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  250 tc ‡ Several key mss (Ì47 א1 A 0207 1611 2053 2344 pc lat syh 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]  251 tn Grk “having.”

[9:14]  252 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]  253 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:15]  254 tn The Greek article τήν (thn) has been translated with demonstrative force here.

[9:15]  255 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]  256 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

[9:16]  257 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:16]  258 tn Grk “twenty thousand of ten thousands.”

[9:17]  259 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]  260 tn Grk “and those seated on them.”

[9:17]  261 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  262 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  263 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]  264 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  265 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  266 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  267 tn Traditionally, “brimstone.”

[9:18]  268 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]  269 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.

[9:19]  270 tn Grk “is.”

[9:20]  271 tn The word “made” is not in the Greek text but is implied.

[9:20]  272 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]  273 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]  274 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]  275 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  276 tn Or “clothed.”

[10:1]  277 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[10:2]  278 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]  279 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:4]  280 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  281 tn The words “just then” are not in the Greek text, but are implied.

[10:5]  282 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:6]  283 tn On this phrase see BDAG 1092 s.v. χρόνος.

[10:7]  284 tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  285 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  286 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]  287 tn See the note on the word “servants” in 1:1.

[10:8]  288 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  289 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  290 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]  291 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  292 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[10:9]  293 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  294 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  295 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]  296 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:10]  297 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  298 tn Grk “it was.” The idea of taste is implied.

[10:10]  299 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:11]  300 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  301 tn The referent of “they” is not clear in the Greek text.

[10:11]  302 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]  303 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  304 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  305 tn Grk “saying.”

[11:2]  306 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  307 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  308 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  309 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  310 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:3]  311 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]  312 sn This description is parenthetical in nature.

[11:5]  313 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  314 tn This is a collective singular in Greek.

[11:5]  315 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  316 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  317 tn Or “authority.”

[11:6]  318 tn Grk “the days.”

[11:6]  319 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]  320 tn Or “authority.”

[11:7]  321 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  322 tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  323 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  324 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  325 tn Grk “spiritually.”

[11:9]  326 tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  327 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]  328 tn Or “to be buried.”

[11:11]  329 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  330 tn Grk “fell upon.”

[11:12]  331 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  332 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]  333 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  334 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:13]  335 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  336 tn Grk “seven thousand names of men.”

[11:14]  337 tn Grk “has passed.”

[11:15]  338 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  339 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  340 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  341 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]  342 tn Grk “saying.”

[11:17]  343 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[11:17]  344 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  345 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  346 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  347 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  348 tn See the note on the word “servants” in 1:1.

[11:18]  349 tn Grk “who fear.”

[11:18]  350 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]  351 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]  352 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  353 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]  354 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]  355 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  356 sn Sunmoonstars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:2]  357 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  358 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]  359 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  360 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:4]  361 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  362 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  363 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:5]  364 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  365 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]  366 tn Grk “shepherd.”

[12:5]  367 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  368 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  369 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:6]  370 tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  371 tn Or “desert.”

[12:6]  372 tn Grk “where she has there a place prepared by God.”

[12:6]  373 tn Grk “so they can take care of her.”

[12:7]  374 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  375 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]  376 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  377 tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  378 tn Grk “found.”

[12:8]  379 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  380 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  381 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  382 tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  383 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  384 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]  385 tn Or “who accuses them continually.”

[12:11]  386 tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  387 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  388 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]  389 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]  390 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  391 tn Grk “saw.”

[12:14]  392 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  393 tn Or “desert.”

[12:14]  394 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  395 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]  396 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  397 tn Grk “so that he might make her swept away.”

[12:16]  398 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  399 tn Grk “the earth helped the woman.”

[12:16]  400 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  401 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  402 tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  403 tn Or “who obey.”

[12:17]  404 tn Grk “and having.”

[12:17]  405 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]  406 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  407 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 syh) while the majority of mss (051 Ï vgmss syph 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]  408 tn Or “sandy beach” (L&N 1.64).

[12:17]  409 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]  410 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  411 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]  412 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  413 tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 ÏK) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì47 א C 1006 1841 2329 ÏA). 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]  414 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  415 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  416 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  417 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  418 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]  419 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]  420 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]  421 tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazedRv 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]  422 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  423 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]  424 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]  425 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  426 tn Grk “to it was granted.”

[13:5]  427 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  428 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  429 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  430 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]  431 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]  432 tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì47 A C 2053 ÏA sa). It is, however, found in Ì115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (ÏK) lat syph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of Ì115 (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]  433 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  434 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]  435 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  436 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]  437 tn Or “slaughtered”; traditionally, “slain.”

[13:10]  438 tc Many mss (C 051* 2351 ÏA 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]  439 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 circumstancesin this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίνRv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  440 tn Or “perseverance.”

[13:11]  441 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  442 sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  443 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]  444 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]  445 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  446 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  447 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  448 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]  449 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  450 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  451 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  452 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  453 tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  454 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]  455 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  456 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  457 tn See the note on the word “servants” in 1:1.

[13:17]  458 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]  459 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]  460 tn Grk “except the one who had.”

[13:17]  461 tn Grk “his name or the number of his name.”

[13:18]  462 tn Grk “Here is wisdom.”

[13:18]  463 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]  464 tc A few mss (Ì115 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]  465 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  466 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  467 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]  468 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:3]  469 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]  470 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:5]  471 tn Grk “in their mouth was not found a lie.”

[14:5]  472 tc Several mss (Ì47 א 1 1006 1611 2351 ÏK 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]  473 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  474 tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì115vid 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]  475 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]  476 tn Grk “having.”

[14:6]  477 tn Or “an eternal gospel to announce as good news.”

[14:6]  478 tn Grk “to those seated on the earth.”

[14:6]  479 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]  480 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]  481 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  482 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 ÏK) 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 ÏA) 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]  483 tn Grk “And another angel, a second.”

[14:8]  484 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]  485 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  486 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  487 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  488 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]  489 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  490 tn Grk “And another angel, a third.”

[14:9]  491 tn Grk “followed them.”

[14:9]  492 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  493 tn Grk “he himself.”

[14:10]  494 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]  495 tn Traditionally, “brimstone.”

[14:11]  496 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  497 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]  498 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]  499 tn Grk “and.”

[14:12]  500 tn Grk “Here is.”

[14:12]  501 tn Or “the perseverance.”

[14:12]  502 tn Grk “who keep.”

[14:12]  503 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  504 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]  505 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  506 tn Or “from their trouble” (L&N 22.7).

[14:13]  507 tn Grk “their deeds will follow with them.”

[14:14]  508 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  509 tn Grk “and behold, a white cloud.”

[14:14]  510 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 7:56Rv 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]  511 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  512 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  513 tn Grk “Send out.”

[14:15]  514 tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  515 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  516 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  517 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  518 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  519 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]  520 tn Grk “Send.”

[14:18]  521 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]  522 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]  523 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  524 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]  525 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  526 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  527 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 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]  528 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]  529 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  530 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  531 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]  532 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]  533 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  534 tn Grk “seven plagues – the last ones.”

[15:2]  535 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  536 sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  537 tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  538 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  539 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]  540 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  541 tn Here καί (kai) has not been translated.

[15:3]  542 tn See the note on the word “servants” in 1:1.

[15:3]  543 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  544 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  545 tn Or “righteous,” although the context favors justice as the theme.

[15:3]  546 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]  547 tn Or “and praise.”

[15:4]  548 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]  549 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  550 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deedδι᾿ 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]  551 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  552 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]  553 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]  554 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]  555 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  556 tn Or “anger.”

[15:8]  557 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]  558 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  559 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:2]  560 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]  561 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  562 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  563 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  564 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  565 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  566 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  567 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  568 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  569 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  570 tn Or “righteous,” although the context favors justice as the theme.

[16:5]  571 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  572 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]  573 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  574 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  575 tn Grk “the altar saying.”

[16:7]  576 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[16:8]  577 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  578 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  579 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  580 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  581 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  582 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  583 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  584 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  585 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  586 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  587 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  588 tn Grk “his kingdom became dark.”

[16:10]  589 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  590 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  591 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  592 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 painRv 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]  593 tn Or “ulcerated sores” (see 16:2).

[16:11]  594 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  595 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  596 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  597 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  598 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  599 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  600 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίουfrom the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”

[16:13]  601 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  602 sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  603 tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the worldὅλη ἡ οἰκ. the whole inhabited earthMt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  604 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[16:15]  605 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]  606 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]  607 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]  608 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]  609 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  610 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  611 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]  612 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  613 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  614 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  615 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]  616 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  617 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  618 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  619 tn Grk “fell.”

[16:19]  620 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  621 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]  622 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]  623 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  624 tn Or “vanished.”

[16:20]  625 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]  626 tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talentχάλαζα 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]  627 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]  628 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]  629 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  630 tn Grk “the plague of it.”

[16:21]  631 tn Grk “since the plague of it was exceedingly great.”

[17:1]  632 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  633 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]  634 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]  635 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]  636 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]  637 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]  638 tn Or “desert.”

[17:3]  639 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:4]  640 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]  641 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  642 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  643 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]  644 tc Several mss (including 1611 1854 2053 ÏK pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א syh** [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]  645 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  646 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]  647 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]  648 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  649 tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:7]  650 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  651 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]  652 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 9:11φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[17:8]  653 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  654 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]  655 tn Grk “Here is the mind that has wisdom.”

[17:9]  656 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]  657 tn That is, one currently reigns.

[17:11]  658 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  659 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  660 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  661 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  662 tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  663 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  664 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  665 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]  666 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  667 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]  668 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]  669 tn Grk “hearts.”

[17:17]  670 tn Or “his intent.”

[17:17]  671 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  672 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  673 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.

[17:17]  674 tn Or “completed.”

[17:18]  675 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:1]  676 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[18:2]  677 tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  678 tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  679 tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  680 tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[18:3]  681 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  682 tc ‡ Several mss (א A C 1006* 1611 1841 2030 ÏK), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006c 2329 pc latt syh) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  683 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  684 tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.

[18:4]  685 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:5]  686 tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”

[18:5]  687 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

[18:5]  688 tn That is, remembered her sins to execute judgment on them.

[18:5]  689 tn Or “her sins.”

[18:6]  690 tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  691 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:7]  692 tn “As much as” is the translation of ὅσα (Josa).

[18:7]  693 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  694 tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:8]  695 tn Grk “For this reason, her plagues will come.”

[18:8]  696 tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[18:8]  697 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  698 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[18:9]  699 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  700 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:9]  701 tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[18:10]  702 tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[18:11]  703 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:11]  704 tn On γόμος (gomos) BDAG 205 s.v. states, “load, freightcargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”

[18:12]  705 tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more

[18:12]  706 tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”

[18:12]  707 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.

[18:12]  708 tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”

[18:13]  709 tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”

[18:13]  710 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  711 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  712 tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”

[18:13]  713 tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”

[18:13]  714 tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).

[18:14]  715 tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”

[18:14]  716 tn Grk “you desired in your soul.”

[18:14]  717 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  718 tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”

[18:14]  719 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:15]  720 tn Grk “the merchants [sellers] of these things.”

[18:15]  721 tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.

[18:16]  722 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[18:16]  723 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[18:17]  724 tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:17]  725 tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

[18:17]  726 tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea travelerRv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

[18:17]  727 tn Grk “and as many as.”

[18:18]  728 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  729 tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[18:19]  730 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

[18:19]  731 tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:20]  732 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  733 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[18:21]  734 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  735 tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.

[18:21]  736 sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.

[18:22]  737 tn The shift to a second person pronoun here corresponds to the Greek text.

[18:22]  738 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:22]  739 tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”

[18:22]  740 tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.

[18:23]  741 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  742 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.”

[18:24]  743 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  744 tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  745 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[19:2]  746 tn Compare the similar phrase in Rev 16:7.

[19:2]  747 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  748 tn See the note on the word “servants” in 1:1.

[19:2]  749 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  750 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  751 tn Or “her smoke ascends forever and ever.”

[19:4]  752 tn Grk “creatures fell down.” 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.”

[19:5]  753 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  754 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  755 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  756 tc Several mss (א2 P 1611 2053 2344 pc ÏK lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 ÏA) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  757 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

[19:7]  758 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[19:8]  759 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garmentRv 18:12…16; 19:8, 14.”

[19:8]  760 sn This phrase is treated as a parenthetical explanation by the author.

[19:9]  761 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  762 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:10]  763 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  764 tn Grk “I fell down at his feet.” 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.”

[19:10]  765 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  766 tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  767 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  768 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  769 tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  770 tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[19:11]  771 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  772 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  773 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  774 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:12]  775 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  776 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  777 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  778 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[19:13]  779 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  780 tn Grk “the name of him is called.”

[19:14]  781 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  782 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garmentRv 18:12, 16; 19:8, 14.”

[19:15]  783 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  784 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  785 tn Grk “will shepherd.”

[19:15]  786 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  787 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  788 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  789 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…() κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[19:17]  790 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  791 tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  792 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  793 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  794 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  795 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  796 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  797 tn See the note on the word “servants” in 1:1.

[19:19]  798 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  799 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  800 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.”

[19:20]  801 tn Traditionally, “brimstone.”

[19:21]  802 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  803 tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[20:1]  804 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  805 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

[20:2]  806 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  807 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  808 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  809 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:4]  810 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  811 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  812 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  813 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  814 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[20:5]  815 sn This statement appears to be a parenthetical comment by the author.

[20:6]  816 tn Grk “who has a share.”

[20:6]  817 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[20:7]  818 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  819 tn Or “mislead.”

[20:8]  820 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  821 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:9]  822 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  823 tn The shift here to past tense reflects the Greek text.

[20:9]  824 tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  825 tn Or “surrounded.”

[20:9]  826 tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) campἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  827 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  828 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[20:10]  829 tn Or “misled.”

[20:10]  830 tn Traditionally, “brimstone.”

[20:10]  831 tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

[20:11]  832 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  833 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  834 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  835 tn Or “vanished.”

[20:12]  836 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  837 tn Grk “another book was opened, which is of life.”

[20:12]  838 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  839 tn Grk “from the things written in the books according to their works.”

[20:13]  840 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  841 sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  842 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  843 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  844 tn The word “name” is not in the Greek text, but is implied.

[20:15]  845 tn Grk “he”; the pronoun has been intensified by translating as “that person.”



TIP #20: To dig deeper, please read related articles at BIBLE.org (via Articles Tab). [ALL]
created in 0.07 seconds
powered by
bible.org - YLSA