Revelation 13:1--18:24

The Two Beasts

13:1 Then ¹  I saw a beast coming up out of the sea. It ²  had ten horns and seven heads, and on its horns were ten diadem crowns, ³  and on its heads a blasphemous name. ⁴  13:2 Now ⁵  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 ⁶  dragon gave the beast ⁷  his power, his throne, and great authority to rule. ⁸  13:3 One of the beast’s ⁹  heads appeared to have been killed, ¹⁰  but the lethal wound had been healed. ¹¹  And the whole world followed ¹²  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ¹³  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ¹⁴  13:5 The beast ¹⁵  was given a mouth speaking proud words ¹⁶  and blasphemies, and he was permitted ¹⁷  to exercise ruling authority ¹⁸  for forty-two months. 13:6 So ¹⁹  the beast ²⁰  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ²¹  that is, those who dwell in heaven. 13:7 The beast ²²  was permitted to go to war against the saints and conquer them. ²³  He was given ruling authority ²⁴  over every tribe, people, ²⁵  language, and nation, 13:8 and all those who live on the earth will worship the beast, ²⁶  everyone whose name has not been written since the foundation of the world ²⁷  in the book of life belonging to the Lamb who was killed. ²⁸  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, ²⁹ 

then by the sword he must be killed.

This ³⁰  requires steadfast endurance ³¹  and faith from the saints.

13:11 Then ³²  I saw another beast ³³  coming up from the earth. He ³⁴  had two horns like a lamb, ³⁵  but ³⁶  was speaking like a dragon. 13:12 He ³⁷  exercised all the ruling authority ³⁸  of the first beast on his behalf, ³⁹  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ⁴⁰  performed momentous signs, even making fire come down from heaven in front of people ⁴¹  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 ⁴²  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 ⁴³  was empowered ⁴⁴  to give life ⁴⁵  to the image of the first beast ⁴⁶  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 ⁴⁷  everyone (small and great, rich and poor, free and slave ⁴⁸ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ⁴⁹  or sell things ⁵⁰  unless he bore ⁵¹  the mark of the beast – that is, his name or his number. ⁵²  13:18 This calls for wisdom: ⁵³  Let the one who has insight calculate the beast’s number, for it is man’s number, ⁵⁴  and his number is 666. ⁵⁵ 

An Interlude: The Song of the 144,000

14:1 Then ⁵⁶  I looked, and here was ⁵⁷  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 ⁵⁸  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ⁵⁹  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 ⁶⁰  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 ⁶¹  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; ⁶²  they ⁶³  are blameless.

Three Angels and Three Messages

14:6 Then ⁶⁴  I saw another ⁶⁵  angel flying directly overhead, ⁶⁶  and he had ⁶⁷  an eternal gospel to proclaim ⁶⁸  to those who live ⁶⁹  on the earth – to every nation, tribe, ⁷⁰  language, and people. 14:7 He declared ⁷¹  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 ⁷²  second ⁷³  angel ⁷⁴  followed the first, ⁷⁵  declaring: ⁷⁶  “Fallen, fallen is Babylon the great city! ⁷⁷  She made all the nations ⁷⁸  drink of the wine of her immoral passion.” ⁷⁹ 

14:9 A ⁸⁰  third angel ⁸¹  followed the first two, ⁸²  declaring ⁸³  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 ⁸⁴  will also drink of the wine of God’s anger ⁸⁵  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁸⁶  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ⁸⁷  torture will go up ⁸⁸  forever and ever, and those who worship the beast and his image will have ⁸⁹  no rest day or night, along with ⁹⁰  anyone who receives the mark of his name.” 14:12 This requires ⁹¹  the steadfast endurance ⁹²  of the saints – those who obey ⁹³  God’s commandments and hold to ⁹⁴  their faith in Jesus. ⁹⁵ 

14:13 Then ⁹⁶  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, ⁹⁷  because their deeds will follow them.” ⁹⁸ 

14:14 Then ⁹⁹  I looked, and a white cloud appeared, ¹⁰⁰  and seated on the cloud was one like a son of man! ¹⁰¹  He had ¹⁰²  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ¹⁰³  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ¹⁰⁴  your sickle and start to reap, ¹⁰⁵  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ¹⁰⁶  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ¹⁰⁷  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ¹⁰⁸  angel, who was in charge of ¹⁰⁹  the fire, came from the altar and called in a loud voice to the angel ¹¹⁰  who had the sharp sickle, “Use ¹¹¹  your sharp sickle and gather ¹¹²  the clusters of grapes ¹¹³  off the vine of the earth, ¹¹⁴  because its grapes ¹¹⁵  are now ripe.” ¹¹⁶  14:19 So ¹¹⁷  the angel swung his sickle over the earth and gathered the grapes from the vineyard ¹¹⁸  of the earth and tossed them into the great ¹¹⁹  winepress of the wrath of God. 14:20 Then ¹²⁰  the winepress was stomped ¹²¹  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ¹²²  for a distance of almost two hundred miles. ¹²³ 

The Final Plagues

15:1 Then ¹²⁴  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ¹²⁵  (they are final because in them God’s anger is completed).

15:2 Then ¹²⁶  I saw something like a sea of glass ¹²⁷  mixed with fire, and those who had conquered ¹²⁸  the beast and his image and the number of his name. They were standing ¹²⁹  by ¹³⁰  the sea of glass, holding harps given to them by God. ¹³¹  15:3 They ¹³²  sang the song of Moses the servant ¹³³  of God and the song of the Lamb: ¹³⁴ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ¹³⁵ 

Just ¹³⁶  and true are your ways,

King over the nations! ¹³⁷ 

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

and glorify ¹³⁸  your name, because you alone are holy? ¹³⁹ 

All nations ¹⁴⁰  will come and worship before you

for your righteous acts ¹⁴¹  have been revealed.”

15:5 After ¹⁴²  these things I looked, and the temple (the tent ¹⁴³  of the testimony) ¹⁴⁴  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 ¹⁴⁵  around their chests. 15:7 Then ¹⁴⁶  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ¹⁴⁷  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 ¹⁴⁸  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 ¹⁴⁹  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.” ¹⁵⁰  16:2 So ¹⁵¹  the first angel ¹⁵²  went and poured out his bowl on the earth. Then ¹⁵³  ugly and painful sores ¹⁵⁴  appeared on the people ¹⁵⁵  who had the mark of the beast and who worshiped his image.

16:3 Next, ¹⁵⁶  the second angel ¹⁵⁷  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 ¹⁵⁸  the third angel ¹⁵⁹  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ¹⁶⁰  I heard the angel of the waters saying:

“You are just ¹⁶¹  – the one who is and who was,

the Holy One – because you have passed these judgments, ¹⁶² 

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

so ¹⁶³  you have given them blood to drink. They got what they deserved!” ¹⁶⁴ 

16:7 Then ¹⁶⁵  I heard the altar reply, ¹⁶⁶  “Yes, Lord God, the All-Powerful, ¹⁶⁷  your judgments are true and just!”

16:8 Then ¹⁶⁸  the fourth angel ¹⁶⁹  poured out his bowl on the sun, and it was permitted to scorch people ¹⁷⁰  with fire. 16:9 Thus ¹⁷¹  people ¹⁷²  were scorched by the terrible heat, ¹⁷³  yet ¹⁷⁴  they blasphemed the name of God, who has ruling authority ¹⁷⁵  over these plagues, and they would not repent and give him glory.

16:10 Then ¹⁷⁶  the fifth angel ¹⁷⁷  poured out his bowl on the throne of the beast so that ¹⁷⁸  darkness covered his kingdom, ¹⁷⁹  and people ¹⁸⁰  began to bite ¹⁸¹  their tongues because ¹⁸²  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ¹⁸³  and because of their sores, ¹⁸⁴  but nevertheless ¹⁸⁵  they still refused to repent ¹⁸⁶  of their deeds.

16:12 Then ¹⁸⁷  the sixth angel ¹⁸⁸  poured out his bowl on the great river Euphrates and dried up its water ¹⁸⁹  to prepare the way ¹⁹⁰  for the kings from the east. ¹⁹¹  16:13 Then ¹⁹²  I saw three unclean spirits ¹⁹³  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 ¹⁹⁴  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ¹⁹⁵ 

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

Blessed is the one who stays alert and does not lose ¹⁹⁶  his clothes so that he will not have to walk around naked and his shameful condition ¹⁹⁷  be seen.) ¹⁹⁸ 

16:16 Now ¹⁹⁹  the spirits ²⁰⁰  gathered the kings and their armies ²⁰¹  to the place that is called Armageddon ²⁰²  in Hebrew.

16:17 Finally ²⁰³  the seventh angel ²⁰⁴  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 ²⁰⁵  there were flashes of lightning, roaring, ²⁰⁶  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ²⁰⁷  has been on the earth, so tremendous was that earthquake. 16:19 The ²⁰⁸  great city was split into three parts and the cities of the nations ²⁰⁹  collapsed. ²¹⁰  So ²¹¹  Babylon the great was remembered before God, and was given the cup ²¹²  filled with the wine made of God’s furious wrath. ²¹³  16:20 Every ²¹⁴  island fled away ²¹⁵  and no mountains could be found. ²¹⁶  16:21 And gigantic hailstones, weighing about a hundred pounds ²¹⁷  each, fell from heaven ²¹⁸  on people, ²¹⁹  but they ²²⁰  blasphemed God because of the plague of hail, since it ²²¹  was so horrendous. ²²² 

The Great Prostitute and the Beast

17:1 Then ²²³  one of the seven angels who had the seven bowls came and spoke to me. ²²⁴  “Come,” he said, “I will show you the condemnation and punishment ²²⁵  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.” ²²⁶  17:3 So ²²⁷  he carried me away in the Spirit ²²⁸  to a wilderness, ²²⁹  and there ²³⁰  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 ²³¹  the woman was dressed in purple and scarlet clothing, ²³²  and adorned with gold, ²³³  precious stones, and pearls. She held ²³⁴  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ²³⁵  17:5 On ²³⁶  her forehead was written a name, a mystery: ²³⁷  “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. ²³⁸  I ²³⁹  was greatly astounded ²⁴⁰  when I saw her. 17:7 But ²⁴¹  the angel said to me, “Why are you astounded? I will interpret ²⁴²  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 ²⁴³  and then go to destruction. The ²⁴⁴  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 ²⁴⁵  the beast was, and is not, but is to come. 17:9 (This requires ²⁴⁶  a mind that has wisdom.) The seven heads are seven mountains ²⁴⁷  the woman sits on. They are also seven kings: 17:10 five have fallen; one is, ²⁴⁸  and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The ²⁴⁹  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 ²⁵⁰  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ²⁵¹  as kings with the beast for one hour. 17:13 These kings ²⁵²  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 ²⁵³  the Lamb are the called, chosen, and faithful.”

17:15 Then ²⁵⁴  the angel ²⁵⁵  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ²⁵⁶  nations, and languages. 17:16 The ²⁵⁷  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ²⁵⁸  will consume her flesh and burn her up with fire. ²⁵⁹  17:17 For God has put into their minds ²⁶⁰  to carry out his purpose ²⁶¹  by making ²⁶²  a decision ²⁶³  to give their royal power ²⁶⁴  to the beast until the words of God are fulfilled. ²⁶⁵  17:18 As for ²⁶⁶  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. ²⁶⁷  18:2 He ²⁶⁸  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ²⁶⁹  has become a lair for demons,

a haunt ²⁷⁰  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ²⁷¹ 

18:3 For all the nations ²⁷²  have fallen ²⁷³  from

the wine of her immoral passion, ²⁷⁴ 

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.” ²⁷⁵ 

18:4 Then ²⁷⁶  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 ²⁷⁷  up all the way to heaven ²⁷⁸  and God has remembered ²⁷⁹  her crimes. ²⁸⁰  18:6 Repay her the same way she repaid others; ²⁸¹  pay her back double ²⁸²  corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as ²⁸³  she exalted herself and lived in sensual luxury, ²⁸⁴  to this extent give her torment and grief because she said to herself, ²⁸⁵  ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues ²⁸⁶  in a single day: disease, ²⁸⁷  mourning, ²⁸⁸  and famine, and she will be burned down ²⁸⁹  with fire, because the Lord God who judges her is powerful!”

18:9 Then ²⁹⁰  the kings of the earth who committed immoral acts with her and lived in sensual luxury ²⁹¹  with her will weep and wail for her when they see the smoke from the fire that burns her up. ²⁹²  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 ²⁹³  has come!”

18:11 Then ²⁹⁴  the merchants of the earth will weep and mourn for her because no one buys their cargo ²⁹⁵  any longer – 18:12 cargo such as gold, silver, ²⁹⁶  precious stones, pearls, fine linen, purple cloth, silk, ²⁹⁷  scarlet cloth, ²⁹⁸  all sorts of things made of citron wood, ²⁹⁹  all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, ³⁰⁰  incense, perfumed ointment, ³⁰¹  frankincense, ³⁰²  wine, olive oil and costly flour, ³⁰³  wheat, cattle and sheep, horses and four-wheeled carriages, ³⁰⁴  slaves and human lives. ³⁰⁵ 

18:14 (The ripe fruit ³⁰⁶  you greatly desired ³⁰⁷ 

has gone from you,

and all your luxury ³⁰⁸  and splendor ³⁰⁹ 

have gone from you –

they will never ever be found again!) ³¹⁰ 

18:15 The merchants who sold ³¹¹  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ³¹²  and mourn, 18:16 saying,

“Woe, woe, O great city –

dressed in fine linen, purple and scarlet clothing, ³¹³ 

and adorned with gold, ³¹⁴  precious stones, and pearls –

18:17 because in a single hour such great wealth has been destroyed!” ³¹⁵ 

And every ship’s captain, ³¹⁶  and all who sail along the coast ³¹⁷  – seamen, and all who ³¹⁸  make their living from the sea, stood a long way off 18:18 and began to shout ³¹⁹  when they saw the smoke from the fire that burned her up, ³²⁰  “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, ³²¹ 

“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!” ³²² 

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ³²³  against her on your behalf!) ³²⁴ 

18:21 Then ³²⁵  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 ³²⁶ 

Babylon the great city will be thrown down ³²⁷ 

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 ³²⁸  again.

No ³²⁹  craftsman ³³⁰  who practices any trade

will ever be found in you again;

the noise of a mill ³³¹  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 ³³²  were deceived by your magic spells! ³³³ 

18:24 The ³³⁴  blood of the saints and prophets was found in her, ³³⁵ 

along with the blood ³³⁶  of all those who had been killed on the earth.”

Psalms 79:1

Psalm 79 ³³⁷ 

A psalm of Asaph.

79:1 O God, foreigners ³³⁸  have invaded your chosen land; ³³⁹ 

they have polluted your holy temple

and turned Jerusalem ³⁴⁰  into a heap of ruins.

Lamentations 1:10

י (Yod)

1:10 An enemy grabbed ³⁴¹ 

all her valuables. ³⁴² 

Indeed she watched in horror ³⁴³  as Gentiles ³⁴⁴ 

invaded her holy temple ³⁴⁵  –

those whom you ³⁴⁶  had commanded:

“They must not enter ³⁴⁷  your assembly place.” ³⁴⁸ 

Luke 21:24

21:24 They ³⁴⁹  will fall by the edge ³⁵⁰  of the sword and be led away as captives ³⁵¹  among all nations. Jerusalem ³⁵²  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ³⁵³ 

Luke 21:2

21:2 He also saw a poor widow put in two small copper coins. ³⁵⁴ 

Luke 2:3-12

2:3 Everyone ³⁵⁵  went to his own town ³⁵⁶  to be registered. 2:4 So ³⁵⁷  Joseph also went up from the town of Nazareth ³⁵⁸  in Galilee to Judea, to the city ³⁵⁹  of David called Bethlehem, ³⁶⁰  because he was of the house ³⁶¹  and family line ³⁶²  of David. 2:5 He went ³⁶³  to be registered with Mary, who was promised in marriage to him, ³⁶⁴  and who was expecting a child. 2:6 While ³⁶⁵  they were there, the time came for her to deliver her child. ³⁶⁶  2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ³⁶⁷  and laid him in a manger, ³⁶⁸  because there was no place for them in the inn. ³⁶⁹ 

The Shepherds’ Visit

2:8 Now ³⁷⁰  there were shepherds ³⁷¹  nearby ³⁷²  living out in the field, keeping guard ³⁷³  over their flock at night. 2:9 An ³⁷⁴  angel of the Lord ³⁷⁵  appeared to ³⁷⁶  them, and the glory of the Lord shone around them, and they were absolutely terrified. ³⁷⁷  2:10 But the angel said to them, “Do not be afraid! Listen carefully, ³⁷⁸  for I proclaim to you good news ³⁷⁹  that brings great joy to all the people: 2:11 Today ³⁸⁰  your Savior is born in the city ³⁸¹  of David. ³⁸²  He is Christ ³⁸³  the Lord. 2:12 This ³⁸⁴  will be a sign ³⁸⁵  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ³⁸⁶ 

Luke 2:1

The Census and the Birth of Jesus

2:1 Now ³⁸⁷  in those days a decree ³⁸⁸  went out from Caesar ³⁸⁹  Augustus ³⁹⁰  to register ³⁹¹  all the empire ³⁹²  for taxes.

Luke 4:1-3

The Temptation of Jesus

4:1 Then ³⁹³  Jesus, full of the Holy Spirit, returned from the Jordan River ³⁹⁴  and was led by the Spirit ³⁹⁵  in ³⁹⁶  the wilderness, ³⁹⁷  4:2 where for forty days he endured temptations ³⁹⁸  from the devil. He ³⁹⁹  ate nothing ⁴⁰⁰  during those days, and when they were completed, ⁴⁰¹  he was famished. 4:3 The devil said to him, “If ⁴⁰²  you are the Son of God, command this stone to become bread.” ⁴⁰³ 

Luke 4:2

4:2 where for forty days he endured temptations ⁴⁰⁴  from the devil. He ⁴⁰⁵  ate nothing ⁴⁰⁶  during those days, and when they were completed, ⁴⁰⁷  he was famished.

Luke 3:1-6

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ⁴⁰⁸  when Pontius Pilate ⁴⁰⁹  was governor of Judea, and Herod ⁴¹⁰  was tetrarch ⁴¹¹  of Galilee, and his brother Philip ⁴¹²  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ⁴¹³  was tetrarch of Abilene, 3:2 during the high priesthood ⁴¹⁴  of Annas and Caiaphas, the word ⁴¹⁵  of God came to John the son of Zechariah in the wilderness. ⁴¹⁶  3:3 He ⁴¹⁷  went into all the region around the Jordan River, ⁴¹⁸  preaching a baptism of repentance for the forgiveness of sins. ⁴¹⁹ 

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁴²⁰  of one shouting in the wilderness: ⁴²¹ 

‘Prepare the way for the Lord,

make ⁴²²  his paths straight.

3:5 Every valley will be filled, ⁴²³ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

3:6 and all humanity ⁴²⁴  will see the salvation of God.’” ⁴²⁵ 

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

[13:1]  ² 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]  ³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ⁴ 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]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ⁷ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ⁸ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ¹⁷ tn Grk “to it was granted.”

[13:5]  ¹⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ²⁰ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ²⁵ 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]  ²⁶ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ²⁷ 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]  ²⁸ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Or “perseverance.”

[13:11]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ³³ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ³⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ³⁹ 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]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁴¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ⁴² tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  ⁴³ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁴⁴ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ⁴⁵ 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]  ⁴⁶ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ⁴⁷ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ⁴⁸ tn See the note on the word “servants” in 1:1.

[13:17]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Grk “except the one who had.”

[13:17]  ⁵² tn Grk “his name or the number of his name.”

[13:18]  ⁵³ tn Grk “Here is wisdom.”

[13:18]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ⁵⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ⁵⁸ 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]  ⁵⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:3]  ⁶⁰ 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]  ⁶¹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:5]  ⁶² tn Grk “in their mouth was not found a lie.”

[14:5]  ⁶³ 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]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn Grk “having.”

[14:6]  ⁶⁸ tn Or “an eternal gospel to announce as good news.”

[14:6]  ⁶⁹ tn Grk “to those seated on the earth.”

[14:6]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ⁷³ 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]  ⁷⁴ tn Grk “And another angel, a second.”

[14:8]  ⁷⁵ 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]  ⁷⁶ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ⁷⁷ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ⁷⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ⁷⁹ 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]  ⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ⁸¹ tn Grk “And another angel, a third.”

[14:9]  ⁸² tn Grk “followed them.”

[14:9]  ⁸³ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ⁸⁴ tn Grk “he himself.”

[14:10]  ⁸⁵ 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]  ⁸⁶ tn Traditionally, “brimstone.”

[14:11]  ⁸⁷ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Grk “and.”

[14:12]  ⁹¹ tn Grk “Here is.”

[14:12]  ⁹² tn Or “the perseverance.”

[14:12]  ⁹³ tn Grk “who keep.”

[14:12]  ⁹⁴ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁹⁵ 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]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ⁹⁷ tn Or “from their trouble” (L&N 22.7).

[14:13]  ⁹⁸ tn Grk “their deeds will follow with them.”

[14:14]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ¹⁰⁰ tn Grk “and behold, a white cloud.”

[14:14]  ¹⁰¹ 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]  ¹⁰² tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ¹⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ¹⁰⁴ tn Grk “Send out.”

[14:15]  ¹⁰⁵ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ¹⁰⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ¹⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ¹⁰⁹ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ¹¹⁰ 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]  ¹¹¹ tn Grk “Send.”

[14:18]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ¹¹⁵ 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]  ¹¹⁶ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ¹¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ¹²¹ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ¹²² 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]  ¹²³ 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]  ¹²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ¹²⁵ tn Grk “seven plagues – the last ones.”

[15:2]  ¹²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ¹²⁷ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ¹²⁸ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ¹²⁹ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ¹³⁰ 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]  ¹³¹ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ¹³² tn Here καί (kai) has not been translated.

[15:3]  ¹³³ tn See the note on the word “servants” in 1:1.

[15:3]  ¹³⁴ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ¹³⁵ 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]  ¹³⁶ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ¹³⁷ 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]  ¹³⁸ tn Or “and praise.”

[15:4]  ¹³⁹ 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]  ¹⁴⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

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

[15:5]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ¹⁴⁷ tn Or “anger.”

[15:8]  ¹⁴⁸ 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]  ¹⁵⁶ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ¹⁵⁷ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ¹⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ¹⁵⁹ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ¹⁶⁰ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ¹⁶¹ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ¹⁶² tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ¹⁶³ 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]  ¹⁶⁴ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ¹⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ¹⁶⁶ tn Grk “the altar saying.”

[16:7]  ¹⁶⁷ 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]  ¹⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ¹⁶⁹ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ¹⁷⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ¹⁷¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ¹⁷² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ¹⁷³ 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]  ¹⁷⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ¹⁷⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ¹⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ¹⁷⁷ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ¹⁷⁸ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ¹⁷⁹ tn Grk “his kingdom became dark.”

[16:10]  ¹⁸⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ¹⁸¹ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ¹⁸² tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ¹⁸³ 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]  ¹⁸⁴ tn Or “ulcerated sores” (see 16:2).

[16:11]  ¹⁸⁵ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ¹⁸⁶ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ¹⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ¹⁸⁸ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ¹⁸⁹ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ¹⁹⁰ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ¹⁹¹ 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]  ¹⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ¹⁹³ sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ 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]  ¹⁹⁷ 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]  ¹⁹⁸ 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]  ¹⁹⁹ 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]  ²⁰⁰ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ²⁰¹ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ²⁰² 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]  ²⁰³ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ²⁰⁴ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ²⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ²⁰⁶ 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]  ²⁰⁷ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ²⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ²⁰⁹ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ²¹⁰ tn Grk “fell.”

[16:19]  ²¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ²¹² 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]  ²¹³ 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]  ²¹⁴ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ²¹⁵ tn Or “vanished.”

[16:20]  ²¹⁶ 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]  ²¹⁷ 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]  ²¹⁸ 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]  ²¹⁹ 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]  ²²⁰ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ²²¹ tn Grk “the plague of it.”

[16:21]  ²²² tn Grk “since the plague of it was exceedingly great.”

[17:1]  ²²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ²²⁴ 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]  ²²⁵ 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]  ²²⁶ 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]  ²²⁷ 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]  ²²⁸ 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]  ²²⁹ tn Or “desert.”

[17:3]  ²³⁰ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:4]  ²³¹ 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]  ²³² tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ²³³ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ²³⁴ 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]  ²³⁵ 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]  ²³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ²³⁷ 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]  ²³⁸ 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]  ²³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ²⁴⁰ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:7]  ²⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ²⁴² 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]  ²⁴³ 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]  ²⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ²⁴⁵ 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]  ²⁴⁶ tn Grk “Here is the mind that has wisdom.”

[17:9]  ²⁴⁷ 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]  ²⁴⁸ tn That is, one currently reigns.

[17:11]  ²⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ²⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ²⁵¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ²⁵² tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ²⁵³ tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  ²⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ²⁵⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ²⁵⁶ 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]  ²⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ²⁵⁸ 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]  ²⁵⁹ 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]  ²⁶⁰ tn Grk “hearts.”

[17:17]  ²⁶¹ tn Or “his intent.”

[17:17]  ²⁶² tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ²⁶³ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ²⁶⁴ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ²⁶⁵ tn Or “completed.”

[17:18]  ²⁶⁶ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:1]  ²⁶⁷ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[18:2]  ²⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ²⁶⁹ 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]  ²⁷⁰ 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]  ²⁷¹ 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]  ²⁷² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ²⁷³ 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]  ²⁷⁴ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ²⁷⁵ 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]  ²⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:5]  ²⁷⁷ 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]  ²⁷⁸ tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

[18:5]  ²⁷⁹ tn That is, remembered her sins to execute judgment on them.

[18:5]  ²⁸⁰ tn Or “her sins.”

[18:6]  ²⁸¹ 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]  ²⁸² tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:7]  ²⁸³ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ²⁸⁴ 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]  ²⁸⁵ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:8]  ²⁸⁶ tn Grk “For this reason, her plagues will come.”

[18:8]  ²⁸⁷ 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]  ²⁸⁸ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ²⁸⁹ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[18:9]  ²⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ²⁹¹ 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]  ²⁹² 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]  ²⁹³ 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]  ²⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:11]  ²⁹⁵ 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]  ²⁹⁶ 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]  ²⁹⁷ 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]  ²⁹⁸ tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.

[18:12]  ²⁹⁹ 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]  ³⁰⁰ 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]  ³⁰¹ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ³⁰² tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ³⁰³ 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]  ³⁰⁴ 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]  ³⁰⁵ 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]  ³⁰⁶ 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]  ³⁰⁷ tn Grk “you desired in your soul.”

[18:14]  ³⁰⁸ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ³⁰⁹ 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]  ³¹⁰ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:15]  ³¹¹ tn Grk “the merchants [sellers] of these things.”

[18:15]  ³¹² 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]  ³¹³ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[18:16]  ³¹⁴ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[18:17]  ³¹⁵ 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]  ³¹⁶ 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]  ³¹⁷ 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]  ³¹⁸ tn Grk “and as many as.”

[18:18]  ³¹⁹ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ³²⁰ 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]  ³²¹ 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]  ³²² 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]  ³²³ 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]  ³²⁴ 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]  ³²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ³²⁶ 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]  ³²⁷ 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]  ³²⁸ tn The shift to a second person pronoun here corresponds to the Greek text.

[18:22]  ³²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:22]  ³³⁰ 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]  ³³¹ 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]  ³³² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ³³³ 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]  ³³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ³³⁵ tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ³³⁶ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[79:1]  ³³⁷ sn Psalm 79. The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them.

[79:1]  ³³⁸ tn Or “nations.”

[79:1]  ³³⁹ tn Heb “have come into your inheritance.”

[79:1]  ³⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:10]  ³⁴¹ tn Heb “stretched out his hand.” The war imagery is of seizure of property; the anthropomorphic element pictures rape. This is an idiom that describes greedy actions (BDB 831 s.v. פָרַשׂ), meaning “to seize” (HALOT 976 s.v. 2).

[1:10]  ³⁴² tc The Kethib is written מַחֲמוֹדֵּיהֶם (makhamodehem, “her desired things”); the Qere and many medieval Hebrew mss read מַחֲמַדֵּיהֶם (makhamaddehem, “her desirable things”). The Qere reading should be adopted.

[1:10]  ³⁴³ tn Heb “she watched” or “she saw.” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including “to see” a spectacle causing grief (Gen 21:16; 44:34; Num 11:15; 2 Kgs 22:20; 2 Chr 34:28; Esth 8:6) or abhorrence (Isa 66:24). The words “in horror” are added to “she watched” to bring out this nuance.

[1:10]  ³⁴⁴ sn The syntax of the sentence is interrupted by the insertion of the following sentence, “they invaded…,” then continued with “whom…” The disruption of the syntax is a structural device intended to help convey the shock of the situation.

[1:10]  ³⁴⁵ tn Heb “her sanctuary.” The term מִקְדָּשָׁהּ (miqdashah, “her sanctuary”) refers to the temple. Anthropomorphically, translating as “her sacred place” would also allow for the rape imagery.

[1:10]  ³⁴⁶ sn Lam 1-2 has two speaking voices: a third person voice reporting the horrific reality of Jerusalem’s suffering and Jerusalem’s voice. See W. F. Lanahan, “The Speaking Voice in the Book of Lamentations” JBL 93 (1974): 41-49. The reporting voice has been addressing the listener, referring to the Lord in the third person. Here he switches to a second person address to God, also changing the wording of the following command to second person. The revulsion of the Reporter is so great that he is moved to address God directly.

[1:10]  ³⁴⁷ tn Heb “enter.” The Hebrew term בּוֹא (bo’) is also a sexual metaphor.

[1:10]  ³⁴⁸ tn The noun קָהָל (qahal, “assembly”) does not refer here to the collective group of people assembled to worship the Lord, but to the place of their assembly: the temple. This is an example of a synecdoche of the people contained (= assembly) for the container (= temple). The intent is to make the violation feel more personal than someone walking into a building.

[21:24]  ³⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³⁵⁰ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ³⁵¹ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ³⁵² tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³⁵³ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[21:2]  ³⁵⁴ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[2:3]  ³⁵⁵ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ³⁵⁶ tn Or “hometown” (so CEV).

[2:4]  ³⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ³⁵⁸ sn On Nazareth see Luke 1:26.

[2:4]  ³⁵⁹ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ³⁶⁰ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  ³⁶¹ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ³⁶² tn Or “family,” “lineage.”

[2:5]  ³⁶³ tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

[2:5]  ³⁶⁴ tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

[2:6]  ³⁶⁵ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:6]  ³⁶⁶ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

[2:7]  ³⁶⁷ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ³⁶⁸ tn Or “a feeding trough.”

[2:7]  ³⁶⁹ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[2:8]  ³⁷⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ³⁷¹ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ³⁷² tn Grk “in that region.”

[2:8]  ³⁷³ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:9]  ³⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ³⁷⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ³⁷⁶ tn Or “stood in front of.”

[2:9]  ³⁷⁷ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:10]  ³⁷⁸ tn Grk “behold.”

[2:10]  ³⁷⁹ tn Grk “I evangelize to you great joy.”

[2:11]  ³⁸⁰ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ³⁸¹ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ³⁸² tn This is another indication of a royal, messianic connection.

[2:11]  ³⁸³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:12]  ³⁸⁴ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ³⁸⁵ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ³⁸⁶ tn Or “a feeding trough,” see Luke 2:7.

[2:1]  ³⁸⁷ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[2:1]  ³⁸⁸ sn This decree was a formal decree from the Roman Senate.

[2:1]  ³⁸⁹ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ³⁹⁰ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ³⁹¹ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  ³⁹² tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[4:1]  ³⁹³ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ³⁹⁴ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ³⁹⁵ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ³⁹⁶ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ³⁹⁷ tn Or “desert.”

[4:2]  ³⁹⁸ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ³⁹⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁴⁰⁰ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁴⁰¹ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:3]  ⁴⁰² tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ⁴⁰³ tn Grk “say to this stone that it should become bread.”

[4:2]  ⁴⁰⁴ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ⁴⁰⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁴⁰⁶ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁴⁰⁷ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[3:1]  ⁴⁰⁸ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  ⁴⁰⁹ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ⁴¹⁰ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ⁴¹¹ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ⁴¹² sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ⁴¹³ sn Nothing else is known about Lysanias tetrarch of Abilene.

[3:2]  ⁴¹⁴ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ⁴¹⁵ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ⁴¹⁶ tn Or “desert.”

[3:3]  ⁴¹⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ⁴¹⁸ tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ⁴¹⁹ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[3:4]  ⁴²⁰ tn Or “A voice.”

[3:4]  ⁴²¹ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁴²² tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[3:5]  ⁴²³ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[3:6]  ⁴²⁴ tn Grk “all flesh.”

[3:6]  ⁴²⁵ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).