Discovery BoxRevelation 1:1
Context1:1 The revelation of Jesus Christ, 1 which God gave him to show his servants 2 what must happen very soon. 3 He made it clear 4 by sending his angel to his servant 5 John,
Revelation 15:1-8
Context15:1 Then 6 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 7 (they are final because in them God’s anger is completed).
15:2 Then 8 I saw something like a sea of glass 9 mixed with fire, and those who had conquered 10 the beast and his image and the number of his name. They were standing 11 by 12 the sea of glass, holding harps given to them by God. 13 15:3 They 14 sang the song of Moses the servant 15 of God and the song of the Lamb: 16
“Great and astounding are your deeds,
Lord God, the All-Powerful! 17
Just 18 and true are your ways,
King over the nations! 19
15:4 Who will not fear you, O Lord,
and glorify 20 your name, because you alone are holy? 21
All nations 22 will come and worship before you
for your righteous acts 23 have been revealed.”
15:5 After 24 these things I looked, and the temple (the tent 25 of the testimony) 26 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 27 around their chests. 15:7 Then 28 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 29 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 30 no one could enter the temple until the seven plagues from the seven angels were completed.
Revelation 21:1-27
Context21:1 Then 31 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 32 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 33 of God is among human beings. 34 He 35 will live among them, and they will be his people, and God himself will be with them. 36 21:4 He 37 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 38
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 39 he said to me, “Write it down, 40 because these words are reliable 41 and true.” 21:6 He also said to me, “It is done! 42 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 43 free of charge 44 from the spring of the water of life. 21:7 The one who conquers 45 will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 46 idol worshipers, 47 and all those who lie, their place 48 will be in the lake that burns with fire and sulfur. 49 That 50 is the second death.”
21:9 Then 51 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 52 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 53 he took me away in the Spirit 54 to a huge, majestic mountain 55 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 56 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 57 21:12 It has 58 a massive, high wall 59 with twelve gates, 60 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 61 are written on the gates. 62 21:13 There are 63 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 64 21:14 The 65 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 66 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 67 the city is laid out as a square, 68 its length and width the same. He 69 measured the city with the measuring rod 70 at fourteen hundred miles 71 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 72 according to human measurement, which is also the angel’s. 73 21:18 The city’s 74 wall is made 75 of jasper and the city is pure gold, like transparent glass. 76 21:19 The foundations of the city’s wall are decorated 77 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 78 the fourth emerald, 21:20 the fifth onyx, 79 the sixth carnelian, 80 the seventh chrysolite, 81 the eighth beryl, 82 the ninth topaz, the tenth chrysoprase, 83 the eleventh jacinth, 84 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 85 main street 86 of the city is pure gold, like transparent glass.
21:22 Now 87 I saw no temple in the city, because the Lord God – the All-Powerful 88 – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations 89 will walk by its light and the kings of the earth will bring their grandeur 90 into it. 21:25 Its gates will never be closed during the day 91 (and 92 there will be no night there). 93 21:26 They will bring the grandeur and the wealth 94 of the nations 95 into it, 21:27 but 96 nothing ritually unclean 97 will ever enter into it, nor anyone who does what is detestable 98 or practices falsehood, 99 but only those whose names 100 are written in the Lamb’s book of life.
[1:1] 1 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] 2 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] 3 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] 4 tn Or “He indicated it clearly” (L&N 33.153).
[1:1] 5 tn See the note on the word “servants” earlier in this verse.
[15:1] 6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 7 tn Grk “seven plagues – the last ones.”
[15:2] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 12 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 13 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 14 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 15 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] 16 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 16 tn Here καί (kai) has not been translated.
[15:3] 17 tn See the note on the word “servants” in 1:1.
[15:3] 18 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 19 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[15:3] 20 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 21 tc Certain
[15:4] 22 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] 23 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 24 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
[15:5] 26 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 27 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] 28 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] 31 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] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 41 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.
[21:1] 46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 47 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:3] 51 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 52 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
[21:3] 53 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:3] 54 tc ‡ Most
[21:4] 56 tn Grk “God, and he.” 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.
[21:4] 57 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:5] 61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 62 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 66 tn Or “It has happened.”
[21:6] 67 tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 68 tn Or “as a free gift” (see L&N 57.85).
[21:7] 71 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 76 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.”
[21:8] 78 tn Grk “their share.”
[21:8] 79 tn Traditionally, “brimstone.”
[21:8] 80 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
[21:9] 81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 82 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.” See also v. 15.
[21:10] 86 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 87 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).
[21:10] 88 tn Grk “to a mountain great and high.”
[21:11] 91 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
[21:11] 92 tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
[21:12] 96 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 97 tn Grk “a (city) wall great and high.”
[21:12] 98 tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
[21:12] 99 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 100 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 101 tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
[21:13] 102 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 106 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 111 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 116 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 117 tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”
[21:16] 118 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 119 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 120 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
[21:17] 121 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
[21:17] 122 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
[21:18] 126 tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[21:18] 127 tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.
[21:18] 128 tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
[21:19] 131 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 132 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 136 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 137 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 138 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 139 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 140 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 141 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
[21:21] 141 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 142 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 146 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
[21:22] 147 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[21:24] 151 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 152 tn Or “splendor”; Grk “glory.”
[21:25] 156 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
[21:25] 157 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
[21:25] 158 tn The clause has virtually the force of a parenthetical comment.
[21:26] 161 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
[21:26] 162 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 166 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 167 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
[21:27] 168 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 169 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
[21:27] 170 tn Grk “those who are written”; the word “names” is implied.
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