Joel 2:28

An Outpouring of the Spirit

2:28 (3:1) ¹  After all of this ² 

I will pour out my Spirit ³  on all kinds of people. ⁴ 

Your sons and daughters will prophesy.

Your elderly will have revelatory dreams; ⁵ 

your young men will see prophetic visions.

Acts 2:17-18

2:17 ‘And in the last days ⁶  it will be,’ God says,

‘that I will pour out my Spirit on all people, ⁷ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

2:18 Even on my servants, ⁸  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁹ 

Acts 11:28

11:28 One of them, named Agabus, got up ¹⁰  and predicted ¹¹  by the Spirit that a severe ¹²  famine ¹³  was about to come over the whole inhabited world. ¹⁴  (This ¹⁵  took place during the reign of Claudius.) ¹⁶ 

Acts 20:23

20:23 except ¹⁷  that the Holy Spirit warns ¹⁸  me in town after town ¹⁹  that ²⁰  imprisonment ²¹  and persecutions ²²  are waiting for me.

Acts 21:9-11

21:9 (He had four unmarried ²³  daughters who prophesied.) ²⁴ 

21:10 While we remained there for a number of days, ²⁵  a prophet named Agabus ²⁶  came down from Judea. 21:11 He came ²⁷  to us, took ²⁸  Paul’s belt, ²⁹  tied ³⁰  his own hands and feet with it, ³¹  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ³²  to the Gentiles.’”

Acts 27:24

27:24 and said, ³³  ‘Do not be afraid, Paul! You must stand before ³⁴  Caesar, ³⁵  and God has graciously granted you the safety ³⁶  of all who are sailing with you.’

Acts 27:2

27:2 We went on board ³⁷  a ship from Adramyttium ³⁸  that was about to sail to various ports ³⁹  along the coast of the province of Asia ⁴⁰  and put out to sea, ⁴¹  accompanied by Aristarchus, a Macedonian ⁴²  from Thessalonica. ⁴³ 

Acts 2:3

2:3 And tongues spreading out like a fire ⁴⁴  appeared to them and came to rest on each one of them.

Acts 2:12

2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Acts 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ⁴⁵  when the day of Pentecost had come, they were all together in one place.

Acts 4:1-3

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁴⁶  were speaking to the people, the priests and the commander ⁴⁷  of the temple guard ⁴⁸  and the Sadducees ⁴⁹  came up ⁵⁰  to them, 4:2 angry ⁵¹  because they were teaching the people and announcing ⁵²  in Jesus the resurrection of the dead. 4:3 So ⁵³  they seized ⁵⁴  them and put them in jail ⁵⁵  until the next day (for it was already evening).

Acts 4:2

4:2 angry ⁵⁶  because they were teaching the people and announcing ⁵⁷  in Jesus the resurrection of the dead.

Acts 3:1-5

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁵⁸  for prayer, ⁵⁹  at three o’clock in the afternoon. ⁶⁰  3:2 And a man lame ⁶¹  from birth ⁶²  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁶³  so he could beg for money ⁶⁴  from those going into the temple courts. ⁶⁵  3:3 When he saw Peter and John about to go into the temple courts, ⁶⁶  he asked them for money. ⁶⁷  3:4 Peter looked directly ⁶⁸  at him (as did John) and said, “Look at us!” 3:5 So the lame man ⁶⁹  paid attention to them, expecting to receive something from them.

Acts 3:2

3:2 And a man lame ⁷⁰  from birth ⁷¹  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁷²  so he could beg for money ⁷³  from those going into the temple courts. ⁷⁴ 

Acts 2:1-22

The Holy Spirit and the Day of Pentecost

2:1 Now ⁷⁵  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ⁷⁶  a sound ⁷⁷  like a violent wind blowing ⁷⁸  came from heaven ⁷⁹  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ⁸⁰  appeared to them and came to rest on each one of them. 2:4 All ⁸¹  of them were filled with the Holy Spirit, and they began to speak in other languages ⁸²  as the Spirit enabled them. ⁸³ 

2:5 Now there were devout Jews ⁸⁴  from every nation under heaven residing in Jerusalem. ⁸⁵  2:6 When this sound ⁸⁶  occurred, a crowd gathered and was in confusion, ⁸⁷  because each one heard them speaking in his own language. 2:7 Completely baffled, they said, ⁸⁸  “Aren’t ⁸⁹  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ⁹⁰  in our own native language? ⁹¹  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ⁹²  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁹³  and visitors from Rome, ⁹⁴  2:11 both Jews and proselytes, ⁹⁵  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁹⁶  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, ⁹⁷  saying, “They are drunk on new wine!” ⁹⁸ 

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁹⁹  with the eleven, raised his voice, and addressed them: “You men of Judea ¹⁰⁰  and all you who live in Jerusalem, ¹⁰¹  know this ¹⁰²  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ¹⁰³  for it is only nine o’clock in the morning. ¹⁰⁴  2:16 But this is what was spoken about through the prophet Joel: ¹⁰⁵ 

2:17 ‘And in the last days ¹⁰⁶  it will be,’ God says,

‘that I will pour out my Spirit on all people, ¹⁰⁷ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

2:18 Even on my servants, ¹⁰⁸  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ¹⁰⁹ 

2:19 And I will perform wonders in the sky ¹¹⁰  above

and miraculous signs ¹¹¹  on the earth below,

blood and fire and clouds of smoke.

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ¹¹²  day of the Lord comes.

2:21 And then ¹¹³  everyone who calls on the name of the Lord will be saved.’ ¹¹⁴ 

2:22 “Men of Israel, ¹¹⁵  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹¹⁶  wonders, and miraculous signs ¹¹⁷  that God performed among you through him, just as you yourselves know –

Revelation 1:1

The Prologue

1:1 The revelation of Jesus Christ, ¹¹⁸  which God gave him to show his servants ¹¹⁹  what must happen very soon. ¹²⁰  He made it clear ¹²¹  by sending his angel to his servant ¹²²  John,

Revelation 1:19

1:19 Therefore write what you saw, what is, and what will be after these things. ¹²³ 

Revelation 6:1-17

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, ¹²⁴  “Come!” ¹²⁵  6:2 So ¹²⁶  I looked, ¹²⁷  and here came ¹²⁸  a white horse! The ¹²⁹  one who rode it ¹³⁰  had a bow, and he was given a crown, ¹³¹  and as a conqueror ¹³²  he rode out to conquer.

6:3 Then ¹³³  when the Lamb ¹³⁴  opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, ¹³⁵  came out, and the one who rode it ¹³⁶  was granted permission ¹³⁷  to take peace from the earth, so that people would butcher ¹³⁸  one another, and he was given a huge sword.

6:5 Then ¹³⁹  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ¹⁴⁰  I looked, ¹⁴¹  and here came ¹⁴²  a black horse! The ¹⁴³  one who rode it ¹⁴⁴  had a balance scale ¹⁴⁵  in his hand. 6:6 Then ¹⁴⁶  I heard something like a voice from among the four living creatures saying, “A quart ¹⁴⁷  of wheat will cost a day’s pay ¹⁴⁸  and three quarts of barley will cost a day’s pay. But ¹⁴⁹  do not damage the olive oil and the wine!”

6:7 Then ¹⁵⁰  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So ¹⁵¹  I looked ¹⁵²  and here came ¹⁵³  a pale green ¹⁵⁴  horse! The ¹⁵⁵  name of the one who rode it ¹⁵⁶  was Death, and Hades followed right behind. ¹⁵⁷  They ¹⁵⁸  were given authority over a fourth of the earth, to kill its population with the sword, ¹⁵⁹  famine, and disease, ¹⁶⁰  and by the wild animals of the earth.

6:9 Now ¹⁶¹  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ¹⁶²  because of the word of God and because of the testimony they had given. 6:10 They ¹⁶³  cried out with a loud voice, ¹⁶⁴  “How long, ¹⁶⁵  Sovereign Master, ¹⁶⁶  holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each ¹⁶⁷  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ¹⁶⁸  of both their fellow servants ¹⁶⁹  and their brothers who were going to be killed just as they had been.

6:12 Then ¹⁷⁰  I looked when the Lamb opened the sixth seal, and a huge ¹⁷¹  earthquake took place; the sun became as black as sackcloth made of hair, ¹⁷²  and the full moon became blood red; ¹⁷³  6:13 and the stars in the sky ¹⁷⁴  fell to the earth like a fig tree dropping ¹⁷⁵  its unripe figs ¹⁷⁶  when shaken by a fierce ¹⁷⁷  wind. 6:14 The sky ¹⁷⁸  was split apart ¹⁷⁹  like a scroll being rolled up, ¹⁸⁰  and every mountain and island was moved from its place. 6:15 Then ¹⁸¹  the kings of the earth, the ¹⁸²  very important people, the generals, ¹⁸³  the rich, the powerful, and everyone, slave ¹⁸⁴  and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They ¹⁸⁵  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, ¹⁸⁶  6:17 because the great day of their ¹⁸⁷  wrath has come, and who is able to withstand it?” ¹⁸⁸ 

Revelation 22:1-21

22:1 Then ¹⁸⁹  the angel ¹⁹⁰  showed me the river of the water of life – water as clear as crystal – pouring out ¹⁹¹  from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s ¹⁹²  main street. ¹⁹³  On each side ¹⁹⁴  of the river is the tree of life producing twelve kinds ¹⁹⁵  of fruit, yielding its fruit every month of the year. ¹⁹⁶  Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, ¹⁹⁷  and the throne of God and the Lamb will be in the city. ¹⁹⁸  His ¹⁹⁹  servants ²⁰⁰  will worship ²⁰¹  him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

A Final Reminder

22:6 Then ²⁰²  the angel ²⁰³  said to me, “These words are reliable ²⁰⁴  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ²⁰⁵  what must happen soon.”

22:7 (Look! I am coming soon!

Blessed is the one who keeps the words of the prophecy expressed in this book.) ²⁰⁶ 

22:8 I, John, am the one who heard and saw these things, ²⁰⁷  and when I heard and saw them, ²⁰⁸  I threw myself down ²⁰⁹  to worship at the feet of the angel who was showing them to me. 22:9 But ²¹⁰  he said to me, “Do not do this! ²¹¹  I am a fellow servant ²¹²  with you and with your brothers the prophets, and with those who obey ²¹³  the words of this book. Worship God!” 22:10 Then ²¹⁴  he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near. 22:11 The evildoer must continue to do evil, ²¹⁵  and the one who is morally filthy ²¹⁶  must continue to be filthy. The ²¹⁷  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

22:12 (Look! I am coming soon,

and my reward is with me to pay ²¹⁸  each one according to what he has done!

22:13 I am the Alpha and the Omega,

the first and the last,

the beginning and the end!) ²¹⁹ 

22:14 Blessed are those who wash their robes so they can have access ²²⁰  to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers ²²¹  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ²²² 

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ²²³  22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ²²⁴  in this book. 22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ²²⁵  and in the holy city that are described in this book.

22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus! 22:21 The grace of the Lord Jesus be with all. ²²⁶ 

[2:28]  ¹ sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.

[2:28]  ² tn Heb “Now it will be after this.”

[2:28]  ³ sn This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17-21. Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3-4. But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1-2), Peter was able to point to Joel 3:1-5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.

[2:28]  ⁴ tn Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God who is “spirit.” The word “all” refers not to all human beings without exception (cf. NAB, NASB “all mankind”; NLT “all people”), but to all classes of human beings without distinction (cf. NCV).

[2:28]  ⁵ tn Heb “your old men will dream dreams.”

[2:17]  ⁶ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ⁷ tn Grk “on all flesh.”

[2:18]  ⁸ 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.

[2:18]  ⁹ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[11:28]  ¹⁰ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ¹¹ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ¹² tn Grk “great.”

[11:28]  ¹³ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ¹⁴ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ¹⁵ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ¹⁶ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[20:23]  ¹⁷ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ¹⁸ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ¹⁹ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ²⁰ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ²¹ tn Grk “bonds.”

[20:23]  ²² tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[21:9]  ²³ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ²⁴ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  ²⁵ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ²⁶ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ²⁷ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁸ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁹ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ³⁰ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ³¹ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ³² tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[27:24]  ³³ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ³⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ³⁵ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ³⁶ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:2]  ³⁷ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ³⁸ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ³⁹ tn Grk “places.”

[27:2]  ⁴⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[27:2]  ⁴¹ tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:2]  ⁴² sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ⁴³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:3]  ⁴⁴ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:1]  ⁴⁵ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[4:1]  ⁴⁶ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁴⁷ tn Or “captain.”

[4:1]  ⁴⁸ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ⁴⁹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁵⁰ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ⁵¹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁵² tn Or “proclaiming.”

[4:3]  ⁵³ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ⁵⁴ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ⁵⁵ tn Or “prison,” “custody.”

[4:2]  ⁵⁶ tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁵⁷ tn Or “proclaiming.”

[3:1]  ⁵⁸ tn Grk “hour.”

[3:1]  ⁵⁹ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁶⁰ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ⁶¹ tn Or “crippled.”

[3:2]  ⁶² tn Grk “from his mother’s womb.”

[3:2]  ⁶³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁶⁴ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁶⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ⁶⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ⁶⁷ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ⁶⁸ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ⁶⁹ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:2]  ⁷⁰ tn Or “crippled.”

[3:2]  ⁷¹ tn Grk “from his mother’s womb.”

[3:2]  ⁷² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁷³ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁷⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:1]  ⁷⁵ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ⁷⁶ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁷⁷ tn Or “a noise.”

[2:2]  ⁷⁸ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁷⁹ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ⁸⁰ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:4]  ⁸¹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[2:4]  ⁸² tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  ⁸³ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:5]  ⁸⁴ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ⁸⁵ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:6]  ⁸⁶ tn Or “this noise.”

[2:6]  ⁸⁷ tn Or “was bewildered.”

[2:7]  ⁸⁸ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ⁸⁹ tn Grk “Behold, aren’t all these.” 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).

[2:8]  ⁹⁰ tn Grk “we hear them, each one of us.”

[2:8]  ⁹¹ tn Grk “in our own language in which we were born.”

[2:9]  ⁹² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[2:10]  ⁹³ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁹⁴ map For location see JP4 A1.

[2:11]  ⁹⁵ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁹⁶ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:13]  ⁹⁷ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ⁹⁸ tn Grk “They are full of new wine!”

[2:14]  ⁹⁹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹⁰⁰ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ¹⁰¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ¹⁰² tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ¹⁰³ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ¹⁰⁴ tn Grk “only the third hour.”

[2:16]  ¹⁰⁵ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:17]  ¹⁰⁶ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ¹⁰⁷ tn Grk “on all flesh.”

[2:18]  ¹⁰⁸ 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.

[2:18]  ¹⁰⁹ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[2:19]  ¹¹⁰ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ¹¹¹ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[2:20]  ¹¹² tn Or “and wonderful.”

[2:21]  ¹¹³ tn Grk “And it will be that.”

[2:21]  ¹¹⁴ sn A quotation from Joel 2:28-32.

[2:22]  ¹¹⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ¹¹⁶ tn Or “miraculous deeds.”

[2:22]  ¹¹⁷ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[1:1]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ 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 time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ¹²¹ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ¹²² tn See the note on the word “servants” earlier in this verse.

[1:19]  ¹²³ 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 καί…καί [kai…kai] 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.

[6:1]  ¹²⁴ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ¹²⁵ 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]  ¹²⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ¹²⁷ 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]  ¹²⁸ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ¹²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ¹³⁰ tn Grk “the one sitting on it.”

[6:2]  ¹³¹ sn See the note on the word crown in Rev 3:11.

[6:2]  ¹³² 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]  ¹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ¹³⁴ 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]  ¹³⁵ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[6:4]  ¹³⁶ tn Grk “the one sitting on it.”

[6:4]  ¹³⁷ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

[6:4]  ¹³⁸ 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]  ¹³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ¹⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ¹⁴¹ 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]  ¹⁴² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ¹⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ¹⁴⁴ tn Grk “the one sitting on it.”

[6:5]  ¹⁴⁵ 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]  ¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:7]  ¹⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:8]  ¹⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ¹⁵² 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]  ¹⁵³ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ¹⁵⁴ 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]  ¹⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁵⁶ tn Grk “the one sitting on it.”

[6:8]  ¹⁵⁷ 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]  ¹⁵⁸ 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]  ¹⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁶⁰ 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]  ¹⁶¹ 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]  ¹⁶² tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  ¹⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹⁶⁴ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ¹⁶⁵ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ¹⁶⁶ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[6:11]  ¹⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ¹⁶⁸ 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]  ¹⁶⁹ 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]  ¹⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  ¹⁷¹ tn Or “powerful”; Grk “a great.”

[6:12]  ¹⁷² tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  ¹⁷³ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

[6:13]  ¹⁷⁴ 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]  ¹⁷⁵ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ¹⁷⁶ 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]  ¹⁷⁷ tn Grk “great wind.”

[6:14]  ¹⁷⁸ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ¹⁷⁹ 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]  ¹⁸⁰ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

[6:15]  ¹⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸⁴ tn See the note on the word “servants” in 1:1.

[6:16]  ¹⁸⁵ 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]  ¹⁸⁶ 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]  ¹⁸⁷ 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]  ¹⁸⁸ 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).

[22:1]  ¹⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ¹⁹⁰ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ¹⁹¹ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:2]  ¹⁹² tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ¹⁹³ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ¹⁹⁴ tn Grk “From here and from there.”

[22:2]  ¹⁹⁵ tn Or “twelve crops” (one for each month of the year).

[22:2]  ¹⁹⁶ tn The words “of the year” are implied.

[22:3]  ¹⁹⁷ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ¹⁹⁸ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ¹⁹⁹ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ²⁰⁰ tn See the note on the word “servants” in 1:1.

[22:3]  ²⁰¹ tn Or “will serve.”

[22:6]  ²⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ²⁰³ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ²⁰⁴ tn Grk “faithful.”

[22:6]  ²⁰⁵ tn See the note on the word “servants” in 1:1.

[22:7]  ²⁰⁶ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[22:8]  ²⁰⁷ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ²⁰⁸ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:8]  ²⁰⁹ tn Grk “I fell down and worshiped at the 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.”

[22:9]  ²¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ²¹¹ tn On the elliptical expression ὅρα μή ({ora 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.”

[22:9]  ²¹² tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here 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.

[22:9]  ²¹³ tn Grk “keep” (an idiom for obedience).

[22:10]  ²¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[22:11]  ²¹⁵ tn Grk “must do evil still.”

[22:11]  ²¹⁶ tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ²¹⁷ tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.

[22:12]  ²¹⁸ tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.

[22:13]  ²¹⁹ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[22:14]  ²²⁰ tn Grk “so that there will be to them authority over the tree of life.”

[22:15]  ²²¹ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ²²² tn Or “lying,” “deceit.”

[22:16]  ²²³ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”

[22:18]  ²²⁴ tn Grk “written.”

[22:19]  ²²⁵ tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)

[22:21]  ²²⁶ tc Most mss (א Ï) read “amen” (ἀμήν, amhn) after “all” (πάντων, pantwn). It is, however, not found in other important mss (A 1006 1841 pc). It is easier to account for its addition than its omission from the text if original. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant.