Revelation 11:7--20:10

11:7 When ¹  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ²  them and kill them. 11:8 Their ³  corpses will lie in the street ⁴  of the great city that is symbolically ⁵  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ⁶  people, tribe, ⁷  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ⁸  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 ⁹  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ¹⁰  those who were watching them. 11:12 Then ¹¹  they ¹²  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ¹³  went up to heaven in a cloud while ¹⁴  their enemies stared at them. 11:13 Just then ¹⁵  a major earthquake took place and a tenth of the city collapsed; seven thousand people ¹⁶  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; ¹⁷  the third is coming quickly.

The Seventh Trumpet

11:15 Then ¹⁸  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, ¹⁹ 

and he will reign for ever and ever.”

11:16 Then ²⁰  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ²¹  and worshiped God 11:17 with these words: ²² 

“We give you thanks, Lord God, the All-Powerful, ²³ 

the one who is and who was,

because you have taken your great power

and begun to reign. ²⁴ 

11:18 The ²⁵  nations ²⁶  were enraged,

but ²⁷  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, ²⁸ 

the prophets, their reward,

as well as to the saints

and to those who revere ²⁹  your name, both small and great,

and the time has come ³⁰  to destroy those who destroy ³¹  the earth.”

11:19 Then ³²  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, ³³  crashes of thunder, an earthquake, and a great hailstorm. ³⁴ 

The Woman, the Child, and the Dragon

12:1 Then ³⁵  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. ³⁶  12:2 She ³⁷  was pregnant and was screaming in labor pains, struggling ³⁸  to give birth. 12:3 Then ³⁹  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ⁴⁰  12:4 Now ⁴¹  the dragon’s ⁴²  tail swept away a third of the stars in heaven and hurled them to the earth. Then ⁴³  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 ⁴⁴  the woman gave birth to a son, a male child, ⁴⁵  who is going to rule ⁴⁶  over all the nations ⁴⁷  with an iron rod. ⁴⁸  Her ⁴⁹  child was suddenly caught up to God and to his throne, 12:6 and she ⁵⁰  fled into the wilderness ⁵¹  where a place had been prepared for her ⁵²  by God, so she could be taken care of ⁵³  for 1,260 days.

War in Heaven

12:7 Then ⁵⁴  war broke out in heaven: Michael ⁵⁵  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ⁵⁶  the dragon was not strong enough to prevail, ⁵⁷  so there was no longer any place left ⁵⁸  in heaven for him and his angels. ⁵⁹  12:9 So ⁶⁰  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 ⁶¹  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁶²  of his Christ, ⁶³  have now come,

because the accuser of our brothers and sisters, ⁶⁴ 

the one who accuses them day and night ⁶⁵  before our God,

has been thrown down.

12:11 But ⁶⁶  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁶⁷  so much that they were afraid to die.

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

But ⁶⁸  woe to the earth and the sea

because the devil has come down to you!

He ⁶⁹  is filled with terrible anger,

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

12:13 Now ⁷⁰  when the dragon realized ⁷¹  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But ⁷²  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ⁷³  to the place God ⁷⁴  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ⁷⁵  12:15 Then ⁷⁶  the serpent spouted water like a river out of his mouth after the woman in an attempt to ⁷⁷  sweep her away by a flood, 12:16 but ⁷⁸  the earth came to her rescue; ⁷⁹  the ground opened up ⁸⁰  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ⁸¹  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁸²  those who keep ⁸³  God’s commandments and hold to ⁸⁴  the testimony about Jesus. ⁸⁵  (12:18) And the dragon ⁸⁶  stood ⁸⁷  on the sand ⁸⁸  of the seashore. ⁸⁹ 

The Two Beasts

13:1 Then ⁹⁰  I saw a beast coming up out of the sea. It ⁹¹  had ten horns and seven heads, and on its horns were ten diadem crowns, ⁹²  and on its heads a blasphemous name. ⁹³  13:2 Now ⁹⁴  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 ⁹⁵  dragon gave the beast ⁹⁶  his power, his throne, and great authority to rule. ⁹⁷  13:3 One of the beast’s ⁹⁸  heads appeared to have been killed, ⁹⁹  but the lethal wound had been healed. ¹⁰⁰  And the whole world followed ¹⁰¹  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ¹⁰²  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ¹⁰³  13:5 The beast ¹⁰⁴  was given a mouth speaking proud words ¹⁰⁵  and blasphemies, and he was permitted ¹⁰⁶  to exercise ruling authority ¹⁰⁷  for forty-two months. 13:6 So ¹⁰⁸  the beast ¹⁰⁹  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ¹¹⁰  that is, those who dwell in heaven. 13:7 The beast ¹¹¹  was permitted to go to war against the saints and conquer them. ¹¹²  He was given ruling authority ¹¹³  over every tribe, people, ¹¹⁴  language, and nation, 13:8 and all those who live on the earth will worship the beast, ¹¹⁵  everyone whose name has not been written since the foundation of the world ¹¹⁶  in the book of life belonging to the Lamb who was killed. ¹¹⁷  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, ¹¹⁸ 

then by the sword he must be killed.

This ¹¹⁹  requires steadfast endurance ¹²⁰  and faith from the saints.

13:11 Then ¹²¹  I saw another beast ¹²²  coming up from the earth. He ¹²³  had two horns like a lamb, ¹²⁴  but ¹²⁵  was speaking like a dragon. 13:12 He ¹²⁶  exercised all the ruling authority ¹²⁷  of the first beast on his behalf, ¹²⁸  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ¹²⁹  performed momentous signs, even making fire come down from heaven in front of people ¹³⁰  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 ¹³¹  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 ¹³²  was empowered ¹³³  to give life ¹³⁴  to the image of the first beast ¹³⁵  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 ¹³⁶  everyone (small and great, rich and poor, free and slave ¹³⁷ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ¹³⁸  or sell things ¹³⁹  unless he bore ¹⁴⁰  the mark of the beast – that is, his name or his number. ¹⁴¹  13:18 This calls for wisdom: ¹⁴²  Let the one who has insight calculate the beast’s number, for it is man’s number, ¹⁴³  and his number is 666. ¹⁴⁴ 

An Interlude: The Song of the 144,000

14:1 Then ¹⁴⁵  I looked, and here was ¹⁴⁶  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 ¹⁴⁷  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ¹⁴⁸  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 ¹⁴⁹  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 ¹⁵⁰  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; ¹⁵¹  they ¹⁵²  are blameless.

Three Angels and Three Messages

14:6 Then ¹⁵³  I saw another ¹⁵⁴  angel flying directly overhead, ¹⁵⁵  and he had ¹⁵⁶  an eternal gospel to proclaim ¹⁵⁷  to those who live ¹⁵⁸  on the earth – to every nation, tribe, ¹⁵⁹  language, and people. 14:7 He declared ¹⁶⁰  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 ¹⁶¹  second ¹⁶²  angel ¹⁶³  followed the first, ¹⁶⁴  declaring: ¹⁶⁵  “Fallen, fallen is Babylon the great city! ¹⁶⁶  She made all the nations ¹⁶⁷  drink of the wine of her immoral passion.” ¹⁶⁸ 

14:9 A ¹⁶⁹  third angel ¹⁷⁰  followed the first two, ¹⁷¹  declaring ¹⁷²  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 ¹⁷³  will also drink of the wine of God’s anger ¹⁷⁴  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ¹⁷⁵  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ¹⁷⁶  torture will go up ¹⁷⁷  forever and ever, and those who worship the beast and his image will have ¹⁷⁸  no rest day or night, along with ¹⁷⁹  anyone who receives the mark of his name.” 14:12 This requires ¹⁸⁰  the steadfast endurance ¹⁸¹  of the saints – those who obey ¹⁸²  God’s commandments and hold to ¹⁸³  their faith in Jesus. ¹⁸⁴ 

14:13 Then ¹⁸⁵  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, ¹⁸⁶  because their deeds will follow them.” ¹⁸⁷ 

14:14 Then ¹⁸⁸  I looked, and a white cloud appeared, ¹⁸⁹  and seated on the cloud was one like a son of man! ¹⁹⁰  He had ¹⁹¹  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ¹⁹²  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ¹⁹³  your sickle and start to reap, ¹⁹⁴  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ¹⁹⁵  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ¹⁹⁶  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ¹⁹⁷  angel, who was in charge of ¹⁹⁸  the fire, came from the altar and called in a loud voice to the angel ¹⁹⁹  who had the sharp sickle, “Use ²⁰⁰  your sharp sickle and gather ²⁰¹  the clusters of grapes ²⁰²  off the vine of the earth, ²⁰³  because its grapes ²⁰⁴  are now ripe.” ²⁰⁵  14:19 So ²⁰⁶  the angel swung his sickle over the earth and gathered the grapes from the vineyard ²⁰⁷  of the earth and tossed them into the great ²⁰⁸  winepress of the wrath of God. 14:20 Then ²⁰⁹  the winepress was stomped ²¹⁰  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ²¹¹  for a distance of almost two hundred miles. ²¹² 

The Final Plagues

15:1 Then ²¹³  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ²¹⁴  (they are final because in them God’s anger is completed).

15:2 Then ²¹⁵  I saw something like a sea of glass ²¹⁶  mixed with fire, and those who had conquered ²¹⁷  the beast and his image and the number of his name. They were standing ²¹⁸  by ²¹⁹  the sea of glass, holding harps given to them by God. ²²⁰  15:3 They ²²¹  sang the song of Moses the servant ²²²  of God and the song of the Lamb: ²²³ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ²²⁴ 

Just ²²⁵  and true are your ways,

King over the nations! ²²⁶ 

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

and glorify ²²⁷  your name, because you alone are holy? ²²⁸ 

All nations ²²⁹  will come and worship before you

for your righteous acts ²³⁰  have been revealed.”

15:5 After ²³¹  these things I looked, and the temple (the tent ²³²  of the testimony) ²³³  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 ²³⁴  around their chests. 15:7 Then ²³⁵  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ²³⁶  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 ²³⁷  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 ²³⁸  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.” ²³⁹  16:2 So ²⁴⁰  the first angel ²⁴¹  went and poured out his bowl on the earth. Then ²⁴²  ugly and painful sores ²⁴³  appeared on the people ²⁴⁴  who had the mark of the beast and who worshiped his image.

16:3 Next, ²⁴⁵  the second angel ²⁴⁶  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 ²⁴⁷  the third angel ²⁴⁸  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ²⁴⁹  I heard the angel of the waters saying:

“You are just ²⁵⁰  – the one who is and who was,

the Holy One – because you have passed these judgments, ²⁵¹ 

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

so ²⁵²  you have given them blood to drink. They got what they deserved!” ²⁵³ 

16:7 Then ²⁵⁴  I heard the altar reply, ²⁵⁵  “Yes, Lord God, the All-Powerful, ²⁵⁶  your judgments are true and just!”

16:8 Then ²⁵⁷  the fourth angel ²⁵⁸  poured out his bowl on the sun, and it was permitted to scorch people ²⁵⁹  with fire. 16:9 Thus ²⁶⁰  people ²⁶¹  were scorched by the terrible heat, ²⁶²  yet ²⁶³  they blasphemed the name of God, who has ruling authority ²⁶⁴  over these plagues, and they would not repent and give him glory.

16:10 Then ²⁶⁵  the fifth angel ²⁶⁶  poured out his bowl on the throne of the beast so that ²⁶⁷  darkness covered his kingdom, ²⁶⁸  and people ²⁶⁹  began to bite ²⁷⁰  their tongues because ²⁷¹  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ²⁷²  and because of their sores, ²⁷³  but nevertheless ²⁷⁴  they still refused to repent ²⁷⁵  of their deeds.

16:12 Then ²⁷⁶  the sixth angel ²⁷⁷  poured out his bowl on the great river Euphrates and dried up its water ²⁷⁸  to prepare the way ²⁷⁹  for the kings from the east. ²⁸⁰  16:13 Then ²⁸¹  I saw three unclean spirits ²⁸²  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 ²⁸³  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ²⁸⁴ 

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

Blessed is the one who stays alert and does not lose ²⁸⁵  his clothes so that he will not have to walk around naked and his shameful condition ²⁸⁶  be seen.) ²⁸⁷ 

16:16 Now ²⁸⁸  the spirits ²⁸⁹  gathered the kings and their armies ²⁹⁰  to the place that is called Armageddon ²⁹¹  in Hebrew.

16:17 Finally ²⁹²  the seventh angel ²⁹³  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 ²⁹⁴  there were flashes of lightning, roaring, ²⁹⁵  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ²⁹⁶  has been on the earth, so tremendous was that earthquake. 16:19 The ²⁹⁷  great city was split into three parts and the cities of the nations ²⁹⁸  collapsed. ²⁹⁹  So ³⁰⁰  Babylon the great was remembered before God, and was given the cup ³⁰¹  filled with the wine made of God’s furious wrath. ³⁰²  16:20 Every ³⁰³  island fled away ³⁰⁴  and no mountains could be found. ³⁰⁵  16:21 And gigantic hailstones, weighing about a hundred pounds ³⁰⁶  each, fell from heaven ³⁰⁷  on people, ³⁰⁸  but they ³⁰⁹  blasphemed God because of the plague of hail, since it ³¹⁰  was so horrendous. ³¹¹ 

The Great Prostitute and the Beast

17:1 Then ³¹²  one of the seven angels who had the seven bowls came and spoke to me. ³¹³  “Come,” he said, “I will show you the condemnation and punishment ³¹⁴  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.” ³¹⁵  17:3 So ³¹⁶  he carried me away in the Spirit ³¹⁷  to a wilderness, ³¹⁸  and there ³¹⁹  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 ³²⁰  the woman was dressed in purple and scarlet clothing, ³²¹  and adorned with gold, ³²²  precious stones, and pearls. She held ³²³  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ³²⁴  17:5 On ³²⁵  her forehead was written a name, a mystery: ³²⁶  “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. ³²⁷  I ³²⁸  was greatly astounded ³²⁹  when I saw her. 17:7 But ³³⁰  the angel said to me, “Why are you astounded? I will interpret ³³¹  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 ³³²  and then go to destruction. The ³³³  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 ³³⁴  the beast was, and is not, but is to come. 17:9 (This requires ³³⁵  a mind that has wisdom.) The seven heads are seven mountains ³³⁶  the woman sits on. They are also seven kings: 17:10 five have fallen; one is, ³³⁷  and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The ³³⁸  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 ³³⁹  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ³⁴⁰  as kings with the beast for one hour. 17:13 These kings ³⁴¹  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 ³⁴²  the Lamb are the called, chosen, and faithful.”

17:15 Then ³⁴³  the angel ³⁴⁴  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ³⁴⁵  nations, and languages. 17:16 The ³⁴⁶  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ³⁴⁷  will consume her flesh and burn her up with fire. ³⁴⁸  17:17 For God has put into their minds ³⁴⁹  to carry out his purpose ³⁵⁰  by making ³⁵¹  a decision ³⁵²  to give their royal power ³⁵³  to the beast until the words of God are fulfilled. ³⁵⁴  17:18 As for ³⁵⁵  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. ³⁵⁶  18:2 He ³⁵⁷  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ³⁵⁸  has become a lair for demons,

a haunt ³⁵⁹  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ³⁶⁰ 

18:3 For all the nations ³⁶¹  have fallen ³⁶²  from

the wine of her immoral passion, ³⁶³ 

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.” ³⁶⁴ 

18:4 Then ³⁶⁵  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 ³⁶⁶  up all the way to heaven ³⁶⁷  and God has remembered ³⁶⁸  her crimes. ³⁶⁹  18:6 Repay her the same way she repaid others; ³⁷⁰  pay her back double ³⁷¹  corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as ³⁷²  she exalted herself and lived in sensual luxury, ³⁷³  to this extent give her torment and grief because she said to herself, ³⁷⁴  ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues ³⁷⁵  in a single day: disease, ³⁷⁶  mourning, ³⁷⁷  and famine, and she will be burned down ³⁷⁸  with fire, because the Lord God who judges her is powerful!”

18:9 Then ³⁷⁹  the kings of the earth who committed immoral acts with her and lived in sensual luxury ³⁸⁰  with her will weep and wail for her when they see the smoke from the fire that burns her up. ³⁸¹  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 ³⁸²  has come!”

18:11 Then ³⁸³  the merchants of the earth will weep and mourn for her because no one buys their cargo ³⁸⁴  any longer – 18:12 cargo such as gold, silver, ³⁸⁵  precious stones, pearls, fine linen, purple cloth, silk, ³⁸⁶  scarlet cloth, ³⁸⁷  all sorts of things made of citron wood, ³⁸⁸  all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, ³⁸⁹  incense, perfumed ointment, ³⁹⁰  frankincense, ³⁹¹  wine, olive oil and costly flour, ³⁹²  wheat, cattle and sheep, horses and four-wheeled carriages, ³⁹³  slaves and human lives. ³⁹⁴ 

18:14 (The ripe fruit ³⁹⁵  you greatly desired ³⁹⁶ 

has gone from you,

and all your luxury ³⁹⁷  and splendor ³⁹⁸ 

have gone from you –

they will never ever be found again!) ³⁹⁹ 

18:15 The merchants who sold ⁴⁰⁰  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ⁴⁰¹  and mourn, 18:16 saying,

“Woe, woe, O great city –

dressed in fine linen, purple and scarlet clothing, ⁴⁰² 

and adorned with gold, ⁴⁰³  precious stones, and pearls –

18:17 because in a single hour such great wealth has been destroyed!” ⁴⁰⁴ 

And every ship’s captain, ⁴⁰⁵  and all who sail along the coast ⁴⁰⁶  – seamen, and all who ⁴⁰⁷  make their living from the sea, stood a long way off 18:18 and began to shout ⁴⁰⁸  when they saw the smoke from the fire that burned her up, ⁴⁰⁹  “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, ⁴¹⁰ 

“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!” ⁴¹¹ 

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ⁴¹²  against her on your behalf!) ⁴¹³ 

18:21 Then ⁴¹⁴  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 ⁴¹⁵ 

Babylon the great city will be thrown down ⁴¹⁶ 

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 ⁴¹⁷  again.

No ⁴¹⁸  craftsman ⁴¹⁹  who practices any trade

will ever be found in you again;

the noise of a mill ⁴²⁰  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 ⁴²¹  were deceived by your magic spells! ⁴²² 

18:24 The ⁴²³  blood of the saints and prophets was found in her, ⁴²⁴ 

along with the blood ⁴²⁵  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. ⁴²⁶ 

For he has judged ⁴²⁷  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁴²⁸  poured out by her own hands!” ⁴²⁹ 

19:3 Then ⁴³⁰  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ⁴³¹  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁴³²  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ⁴³³  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 ⁴³⁴  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: ⁴³⁵ 

“Hallelujah!

For the Lord our God, ⁴³⁶  the All-Powerful, ⁴³⁷  reigns!

19:7 Let us rejoice ⁴³⁸  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” ⁴³⁹  (for the fine linen is the righteous deeds of the saints). ⁴⁴⁰ 

19:9 Then ⁴⁴¹  the angel ⁴⁴²  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 ⁴⁴³  I threw myself down ⁴⁴⁴  at his feet to worship him, but ⁴⁴⁵  he said, “Do not do this! ⁴⁴⁶  I am only ⁴⁴⁷  a fellow servant ⁴⁴⁸  with you and your brothers ⁴⁴⁹  who hold to the testimony about ⁴⁵⁰  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

The Son of God Goes to War

19:11 Then ⁴⁵¹  I saw heaven opened and here came ⁴⁵²  a white horse! The ⁴⁵³  one riding it was called “Faithful” and “True,” and with justice ⁴⁵⁴  he judges and goes to war. 19:12 His eyes are like a fiery ⁴⁵⁵  flame and there are many diadem crowns ⁴⁵⁶  on his head. He has ⁴⁵⁷  a name written ⁴⁵⁸  that no one knows except himself. 19:13 He is dressed in clothing dipped ⁴⁵⁹  in blood, and he is called ⁴⁶⁰  the Word of God. 19:14 The ⁴⁶¹  armies that are in heaven, dressed in white, clean, fine linen, ⁴⁶²  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁴⁶³  He ⁴⁶⁴  will rule ⁴⁶⁵  them with an iron rod, ⁴⁶⁶  and he stomps the winepress ⁴⁶⁷  of the furious ⁴⁶⁸  wrath of God, the All-Powerful. ⁴⁶⁹  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁴⁷⁰  I saw one angel standing in ⁴⁷¹  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁴⁷² 

“Come, gather around for the great banquet ⁴⁷³  of God,

19:18 to eat ⁴⁷⁴  your fill ⁴⁷⁵  of the flesh of kings,

the flesh of generals, ⁴⁷⁶ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁴⁷⁷ 

and small and great!”

19:19 Then ⁴⁷⁸  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 ⁴⁷⁹  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁴⁸⁰  – 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. ⁴⁸¹  19:21 The ⁴⁸²  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁴⁸³  themselves with their flesh.

The Thousand Year Reign

20:1 Then ⁴⁸⁴  I saw an angel descending from heaven, holding ⁴⁸⁵  in his hand the key to the abyss and a huge chain. 20:2 He ⁴⁸⁶  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ⁴⁸⁷  then ⁴⁸⁸  threw him into the abyss and locked ⁴⁸⁹  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 ⁴⁹⁰  I saw thrones and seated on them were those who had been given authority to judge. ⁴⁹¹  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 ⁴⁹²  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁴⁹³  came to life ⁴⁹⁴  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.) ⁴⁹⁵  This is the first resurrection. 20:6 Blessed and holy is the one who takes part ⁴⁹⁶  in the first resurrection. The second death has no power over them, ⁴⁹⁷  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 ⁴⁹⁸  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ⁴⁹⁹  the nations at the four corners of the earth, Gog and Magog, ⁵⁰⁰  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁵⁰¹  20:9 They ⁵⁰²  went up ⁵⁰³  on the broad plain of the earth ⁵⁰⁴  and encircled ⁵⁰⁵  the camp ⁵⁰⁶  of the saints and the beloved city, but ⁵⁰⁷  fire came down from heaven and devoured them completely. ⁵⁰⁸  20:10 And the devil who deceived ⁵⁰⁹  them was thrown into the lake of fire and sulfur, ⁵¹⁰  where the beast and the false prophet are ⁵¹¹  too, and they will be tormented there day and night forever and ever.

[11:7]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ² tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ⁴ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ⁵ tn Grk “spiritually.”

[11:9]  ⁵ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ⁶ 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]  ⁷ tn Or “to be buried.”

[11:11]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ⁸ tn Grk “fell upon.”

[11:12]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ¹⁰ 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]  ¹¹ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

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

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

[11:13]  ¹² tn Grk “seven thousand names of men.”

[11:14]  ¹³ tn Grk “has passed.”

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

[11:15]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ¹⁸ 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]  ¹⁹ tn Grk “saying.”

[11:17]  ²⁰ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[11:17]  ²¹ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ²² tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ²⁴ tn See the note on the word “servants” in 1:1.

[11:18]  ²⁵ tn Grk “who fear.”

[11:18]  ²⁶ 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]  ²⁷ 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]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ²⁴ 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]  ²⁵ 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]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ²⁶ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:2]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ²⁸ 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]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ³⁰ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:4]  ³¹ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ³² tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:5]  ³³ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ³⁴ 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]  ³⁵ tn Grk “shepherd.”

[12:5]  ³⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ³⁷ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  ³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:6]  ³⁵ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ³⁶ tn Or “desert.”

[12:6]  ³⁷ tn Grk “where she has there a place prepared by God.”

[12:6]  ³⁸ tn Grk “so they can take care of her.”

[12:7]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ³⁸ 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]  ³⁹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ⁴⁰ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ⁴¹ tn Grk “found.”

[12:8]  ⁴² tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁴⁴ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁴⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁴⁶ 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]  ⁴⁷ tn Or “who accuses them continually.”

[12:11]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁴⁶ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ⁵⁰ tn Grk “saw.”

[12:14]  ⁵¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ⁵² tn Or “desert.”

[12:14]  ⁵³ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ⁵⁴ 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]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ⁵⁴ tn Grk “so that he might make her swept away.”

[12:16]  ⁵⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ⁵⁶ tn Grk “the earth helped the woman.”

[12:16]  ⁵⁷ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ⁵⁸ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ⁵⁹ tn Or “who obey.”

[12:17]  ⁶⁰ tn Grk “and having.”

[12:17]  ⁶¹ 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]  ⁶² tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ⁶³ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ⁶⁴ tn Or “sandy beach” (L&N 1.64).

[12:17]  ⁶⁵ 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]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ⁶⁰ 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]  ⁶¹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ⁶² tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:2]  ⁶¹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ⁶³ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ⁶⁴ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[13:4]  ⁶⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ⁶⁹ tn Grk “to it was granted.”

[13:5]  ⁷⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ⁷⁰ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ⁷¹ 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]  ⁷¹ 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]  ⁷² tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ⁷³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ⁷⁴ 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]  ⁷³ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁷⁴ 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]  ⁷⁵ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ⁷⁵ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ⁷⁶ tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”

[13:10]  ⁷⁷ tn Or “perseverance.”

[13:11]  ⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁷⁸ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁸⁰ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁸¹ 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]  ⁸¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁸² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ⁸³ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  ⁸⁵ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁸⁶ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ⁸⁷ 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]  ⁸⁸ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ⁸⁷ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ⁸⁸ tn See the note on the word “servants” in 1:1.

[13:17]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ tn Grk “except the one who had.”

[13:17]  ⁹² tn Grk “his name or the number of his name.”

[13:18]  ⁹¹ tn Grk “Here is wisdom.”

[13:18]  ⁹² 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]  ⁹³ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[14:1]  ⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ⁹⁴ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ⁹⁵ 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]  ⁹⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:3]  ⁹⁷ 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]  ⁹⁹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:5]  ¹⁰¹ tn Grk “in their mouth was not found a lie.”

[14:5]  ¹⁰² tc Several mss (Ì⁴⁷ א 1 1006 1611 2351 Ï^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.

[14:6]  ¹⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ¹⁰⁴ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “having.”

[14:6]  ¹⁰⁷ tn Or “an eternal gospel to announce as good news.”

[14:6]  ¹⁰⁸ tn Grk “to those seated on the earth.”

[14:6]  ¹⁰⁹ 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]  ¹⁰⁵ 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]  ¹⁰⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ¹⁰⁸ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ¹⁰⁹ tn Grk “And another angel, a second.”

[14:8]  ¹¹⁰ 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]  ¹¹¹ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ¹¹² sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ¹¹³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ¹¹⁴ 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]  ¹⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ¹¹⁰ tn Grk “And another angel, a third.”

[14:9]  ¹¹¹ tn Grk “followed them.”

[14:9]  ¹¹² tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ¹¹¹ tn Grk “he himself.”

[14:10]  ¹¹² 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]  ¹¹³ tn Traditionally, “brimstone.”

[14:11]  ¹¹³ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ¹¹⁴ 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]  ¹¹⁵ 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]  ¹¹⁶ tn Grk “and.”

[14:12]  ¹¹⁵ tn Grk “Here is.”

[14:12]  ¹¹⁶ tn Or “the perseverance.”

[14:12]  ¹¹⁷ tn Grk “who keep.”

[14:12]  ¹¹⁸ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ¹¹⁹ 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]  ¹¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ¹¹⁸ tn Or “from their trouble” (L&N 22.7).

[14:13]  ¹¹⁹ tn Grk “their deeds will follow with them.”

[14:14]  ¹¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ¹²⁰ tn Grk “and behold, a white cloud.”

[14:14]  ¹²¹ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[14:14]  ¹²² tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ¹²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ¹²² tn Grk “Send out.”

[14:15]  ¹²³ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ¹²³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ¹²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ¹²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ¹²⁸ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ¹²⁹ 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]  ¹³⁰ tn Grk “Send.”

[14:18]  ¹³¹ 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]  ¹³² 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]  ¹³³ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ¹³⁴ 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]  ¹³⁵ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ¹²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ¹³⁰ tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).

[14:19]  ¹³¹ 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]  ¹³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ¹³² sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ¹³³ 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]  ¹³⁴ 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]  ¹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ¹³⁴ tn Grk “seven plagues – the last ones.”

[15:2]  ¹³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ¹³⁶ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ¹³⁷ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ¹³⁸ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ¹³⁹ 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]  ¹⁴⁰ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ¹³⁷ tn Here καί (kai) has not been translated.

[15:3]  ¹³⁸ tn See the note on the word “servants” in 1:1.

[15:3]  ¹³⁹ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ¹⁴⁰ 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]  ¹⁴¹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ¹⁴² 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]  ¹³⁹ tn Or “and praise.”

[15:4]  ¹⁴⁰ 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]  ¹⁴¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ¹⁴² 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]  ¹⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴³ 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]  ¹⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ¹⁴⁶ tn Or “anger.”

[15:8]  ¹⁴⁷ 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]  ¹⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ¹⁵⁰ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:2]  ¹⁵¹ 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]  ¹⁵² tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ¹⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ¹⁵⁴ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ¹⁵⁵ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  ¹⁵³ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ¹⁵⁴ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ¹⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ¹⁵⁶ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ¹⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ¹⁵⁸ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ¹⁵⁹ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ¹⁵⁹ 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]  ¹⁶⁰ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ¹⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ¹⁶² tn Grk “the altar saying.”

[16:7]  ¹⁶³ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[16:8]  ¹⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ¹⁶⁴ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ¹⁶⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ¹⁶⁵ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ¹⁶⁶ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ¹⁶⁷ tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”

[16:9]  ¹⁶⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ¹⁶⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ¹⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ¹⁶⁸ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ¹⁶⁹ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ¹⁷⁰ tn Grk “his kingdom became dark.”

[16:10]  ¹⁷¹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ¹⁷² tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ¹⁷³ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ¹⁶⁹ tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π. …because of their sufferings vs. 11.”

[16:11]  ¹⁷⁰ tn Or “ulcerated sores” (see 16:2).

[16:11]  ¹⁷¹ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ¹⁷² tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ¹⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ¹⁷² tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ¹⁷³ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ¹⁷⁴ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ¹⁷⁵ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12; simply ἀπὸ ἀ. …21:13.”

[16:13]  ¹⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ¹⁷⁴ sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ¹⁷⁵ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ¹⁷⁶ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[16:15]  ¹⁷⁷ 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]  ¹⁷⁸ 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]  ¹⁷⁹ 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]  ¹⁷⁹ 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]  ¹⁸⁰ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ¹⁸¹ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ¹⁸² 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]  ¹⁸¹ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ¹⁸² tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ¹⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ¹⁸⁴ 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]  ¹⁸⁵ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ¹⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ¹⁸⁶ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ¹⁸⁷ tn Grk “fell.”

[16:19]  ¹⁸⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ¹⁸⁹ 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]  ¹⁹⁰ 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]  ¹⁸⁷ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ¹⁸⁸ tn Or “vanished.”

[16:20]  ¹⁸⁹ 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]  ¹⁸⁹ tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.

[16:21]  ¹⁹⁰ 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]  ¹⁹¹ 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]  ¹⁹² tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ¹⁹³ tn Grk “the plague of it.”

[16:21]  ¹⁹⁴ tn Grk “since the plague of it was exceedingly great.”

[17:1]  ¹⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ¹⁹² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ¹⁹³ 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]  ¹⁹³ 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]  ¹⁹⁵ 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]  ¹⁹⁶ 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]  ¹⁹⁷ tn Or “desert.”

[17:3]  ¹⁹⁸ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:4]  ¹⁹⁷ 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]  ¹⁹⁸ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ¹⁹⁹ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ²⁰⁰ 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]  ²⁰¹ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:5]  ¹⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ²⁰⁰ 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]  ²⁰¹ 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]  ²⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ²⁰³ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:7]  ²⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ²⁰⁴ 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]  ²⁰⁵ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[17:8]  ²⁰⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ²⁰⁷ 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]  ²⁰⁷ tn Grk “Here is the mind that has wisdom.”

[17:9]  ²⁰⁸ 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]  ²⁰⁹ tn That is, one currently reigns.

[17:11]  ²¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ²¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ²¹⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ²¹⁵ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ²¹⁷ tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  ²¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ²²⁰ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ²²¹ 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]  ²²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ²²² 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]  ²²³ 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]  ²²³ tn Grk “hearts.”

[17:17]  ²²⁴ tn Or “his intent.”

[17:17]  ²²⁵ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ²²⁶ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ²²⁷ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ²²⁸ tn Or “completed.”

[17:18]  ²²⁵ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:1]  ²²⁷ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[18:2]  ²²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ²³⁰ 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]  ²³¹ 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]  ²³² 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]  ²³¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ²³² tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), 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 (1006^c 2329 pc latt sy^h) 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]  ²³³ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ²³⁴ 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]  ²³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:5]  ²³⁵ 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]  ²³⁶ tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

[18:5]  ²³⁷ tn That is, remembered her sins to execute judgment on them.

[18:5]  ²³⁸ tn Or “her sins.”

[18:6]  ²³⁷ 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]  ²³⁸ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:7]  ²³⁹ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ²⁴⁰ 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]  ²⁴¹ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:8]  ²⁴¹ tn Grk “For this reason, her plagues will come.”

[18:8]  ²⁴² 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]  ²⁴³ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ²⁴⁴ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[18:9]  ²⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ²⁴⁴ 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]  ²⁴⁵ 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]  ²⁴⁵ 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]  ²⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:11]  ²⁴⁸ tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo 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]  ²⁴⁹ 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]  ²⁵⁰ 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]  ²⁵¹ tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.

[18:12]  ²⁵² 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]  ²⁵¹ 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]  ²⁵² tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ²⁵³ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ²⁵⁴ 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]  ²⁵⁵ 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]  ²⁵⁶ 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]  ²⁵³ 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]  ²⁵⁴ tn Grk “you desired in your soul.”

[18:14]  ²⁵⁵ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ²⁵⁶ 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]  ²⁵⁷ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:15]  ²⁵⁵ tn Grk “the merchants [sellers] of these things.”

[18:15]  ²⁵⁶ 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]  ²⁵⁷ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[18:16]  ²⁵⁸ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[18:17]  ²⁵⁹ 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]  ²⁶⁰ 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]  ²⁶¹ 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 traveler…Rv 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]  ²⁶² tn Grk “and as many as.”

[18:18]  ²⁶¹ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ²⁶² 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]  ²⁶³ 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]  ²⁶⁴ 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]  ²⁶⁵ 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]  ²⁶⁶ 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]  ²⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ²⁶⁸ 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]  ²⁶⁹ 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]  ²⁶⁹ tn The shift to a second person pronoun here corresponds to the Greek text.

[18:22]  ²⁷⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:22]  ²⁷¹ 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]  ²⁷² 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]  ²⁷¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ²⁷² 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]  ²⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ²⁷⁴ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ²⁷⁵ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[19:2]  ²⁷⁵ tn Compare the similar phrase in Rev 16:7.

[19:2]  ²⁷⁶ 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]  ²⁷⁷ tn See the note on the word “servants” in 1:1.

[19:2]  ²⁷⁸ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ²⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ²⁷⁸ tn Or “her smoke ascends forever and ever.”

[19:4]  ²⁷⁹ 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]  ²⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ²⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ²⁸⁴ 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]  ²⁸⁵ tc Several mss (א² P 1611 2053 2344 pc Ï^K 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 Ï^A) 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]  ²⁸⁶ 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

[19:7]  ²⁸⁵ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[19:8]  ²⁸⁷ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ²⁸⁸ sn This phrase is treated as a parenthetical explanation by the author.

[19:9]  ²⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ²⁹⁰ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:10]  ²⁹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²⁹² 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]  ²⁹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²⁹⁴ 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]  ²⁹⁵ 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]  ²⁹⁶ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ²⁹⁷ 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]  ²⁹⁸ 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]  ²⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ²⁹⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ²⁹⁵ 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]  ²⁹⁶ 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]  ²⁹⁵ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²⁹⁶ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ²⁹⁷ 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]  ²⁹⁸ 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]  ²⁹⁷ 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]  ²⁹⁸ tn Grk “the name of him is called.”

[19:14]  ²⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ³⁰⁰ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

[19:15]  ³⁰¹ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ³⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ³⁰³ tn Grk “will shepherd.”

[19:15]  ³⁰⁴ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ³⁰⁵ 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]  ³⁰⁶ 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]  ³⁰⁷ 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.”

[19:17]  ³⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ³⁰⁴ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ³⁰⁵ 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]  ³⁰⁶ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ³⁰⁵ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ³⁰⁶ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ³⁰⁷ 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]  ³⁰⁸ tn See the note on the word “servants” in 1:1.

[19:19]  ³⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ³⁰⁹ 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]  ³¹⁰ 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]  ³¹¹ tn Traditionally, “brimstone.”

[19:21]  ³¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ³¹² 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]  ³¹³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ³¹⁴ 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]  ³¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ³¹⁷ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ³¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ³¹⁹ 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]  ³¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ³²⁰ 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]  ³²¹ 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]  ³²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ³²³ 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]  ³²¹ sn This statement appears to be a parenthetical comment by the author.

[20:6]  ³²³ tn Grk “who has a share.”

[20:6]  ³²⁴ 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]  ³²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ³²⁷ tn Or “mislead.”

[20:8]  ³²⁸ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ³²⁹ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:9]  ³²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ³³⁰ tn The shift here to past tense reflects the Greek text.

[20:9]  ³³¹ 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]  ³³² tn Or “surrounded.”

[20:9]  ³³³ 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) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ³³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ³³⁵ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[20:10]  ³³¹ tn Or “misled.”

[20:10]  ³³² tn Traditionally, “brimstone.”

[20:10]  ³³³ 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.