Revelation 14:1--22:6

An Interlude: The Song of the 144,000

14:1 Then ¹  I looked, and here was ²  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 ³  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ⁴  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 ⁵  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 ⁶  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; ⁷  they ⁸  are blameless.

Three Angels and Three Messages

14:6 Then ⁹  I saw another ¹⁰  angel flying directly overhead, ¹¹  and he had ¹²  an eternal gospel to proclaim ¹³  to those who live ¹⁴  on the earth – to every nation, tribe, ¹⁵  language, and people. 14:7 He declared ¹⁶  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 ¹⁷  second ¹⁸  angel ¹⁹  followed the first, ²⁰  declaring: ²¹  “Fallen, fallen is Babylon the great city! ²²  She made all the nations ²³  drink of the wine of her immoral passion.” ²⁴ 

14:9 A ²⁵  third angel ²⁶  followed the first two, ²⁷  declaring ²⁸  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 ²⁹  will also drink of the wine of God’s anger ³⁰  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ³¹  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ³²  torture will go up ³³  forever and ever, and those who worship the beast and his image will have ³⁴  no rest day or night, along with ³⁵  anyone who receives the mark of his name.” 14:12 This requires ³⁶  the steadfast endurance ³⁷  of the saints – those who obey ³⁸  God’s commandments and hold to ³⁹  their faith in Jesus. ⁴⁰ 

14:13 Then ⁴¹  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, ⁴²  because their deeds will follow them.” ⁴³ 

14:14 Then ⁴⁴  I looked, and a white cloud appeared, ⁴⁵  and seated on the cloud was one like a son of man! ⁴⁶  He had ⁴⁷  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ⁴⁸  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ⁴⁹  your sickle and start to reap, ⁵⁰  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ⁵¹  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ⁵²  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ⁵³  angel, who was in charge of ⁵⁴  the fire, came from the altar and called in a loud voice to the angel ⁵⁵  who had the sharp sickle, “Use ⁵⁶  your sharp sickle and gather ⁵⁷  the clusters of grapes ⁵⁸  off the vine of the earth, ⁵⁹  because its grapes ⁶⁰  are now ripe.” ⁶¹  14:19 So ⁶²  the angel swung his sickle over the earth and gathered the grapes from the vineyard ⁶³  of the earth and tossed them into the great ⁶⁴  winepress of the wrath of God. 14:20 Then ⁶⁵  the winepress was stomped ⁶⁶  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ⁶⁷  for a distance of almost two hundred miles. ⁶⁸ 

The Final Plagues

15:1 Then ⁶⁹  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ⁷⁰  (they are final because in them God’s anger is completed).

15:2 Then ⁷¹  I saw something like a sea of glass ⁷²  mixed with fire, and those who had conquered ⁷³  the beast and his image and the number of his name. They were standing ⁷⁴  by ⁷⁵  the sea of glass, holding harps given to them by God. ⁷⁶  15:3 They ⁷⁷  sang the song of Moses the servant ⁷⁸  of God and the song of the Lamb: ⁷⁹ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁸⁰ 

Just ⁸¹  and true are your ways,

King over the nations! ⁸² 

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

and glorify ⁸³  your name, because you alone are holy? ⁸⁴ 

All nations ⁸⁵  will come and worship before you

for your righteous acts ⁸⁶  have been revealed.”

15:5 After ⁸⁷  these things I looked, and the temple (the tent ⁸⁸  of the testimony) ⁸⁹  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 ⁹⁰  around their chests. 15:7 Then ⁹¹  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ⁹²  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 ⁹³  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 ⁹⁴  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.” ⁹⁵  16:2 So ⁹⁶  the first angel ⁹⁷  went and poured out his bowl on the earth. Then ⁹⁸  ugly and painful sores ⁹⁹  appeared on the people ¹⁰⁰  who had the mark of the beast and who worshiped his image.

16:3 Next, ¹⁰¹  the second angel ¹⁰²  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 ¹⁰³  the third angel ¹⁰⁴  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ¹⁰⁵  I heard the angel of the waters saying:

“You are just ¹⁰⁶  – the one who is and who was,

the Holy One – because you have passed these judgments, ¹⁰⁷ 

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

so ¹⁰⁸  you have given them blood to drink. They got what they deserved!” ¹⁰⁹ 

16:7 Then ¹¹⁰  I heard the altar reply, ¹¹¹  “Yes, Lord God, the All-Powerful, ¹¹²  your judgments are true and just!”

16:8 Then ¹¹³  the fourth angel ¹¹⁴  poured out his bowl on the sun, and it was permitted to scorch people ¹¹⁵  with fire. 16:9 Thus ¹¹⁶  people ¹¹⁷  were scorched by the terrible heat, ¹¹⁸  yet ¹¹⁹  they blasphemed the name of God, who has ruling authority ¹²⁰  over these plagues, and they would not repent and give him glory.

16:10 Then ¹²¹  the fifth angel ¹²²  poured out his bowl on the throne of the beast so that ¹²³  darkness covered his kingdom, ¹²⁴  and people ¹²⁵  began to bite ¹²⁶  their tongues because ¹²⁷  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ¹²⁸  and because of their sores, ¹²⁹  but nevertheless ¹³⁰  they still refused to repent ¹³¹  of their deeds.

16:12 Then ¹³²  the sixth angel ¹³³  poured out his bowl on the great river Euphrates and dried up its water ¹³⁴  to prepare the way ¹³⁵  for the kings from the east. ¹³⁶  16:13 Then ¹³⁷  I saw three unclean spirits ¹³⁸  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 ¹³⁹  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ¹⁴⁰ 

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

Blessed is the one who stays alert and does not lose ¹⁴¹  his clothes so that he will not have to walk around naked and his shameful condition ¹⁴²  be seen.) ¹⁴³ 

16:16 Now ¹⁴⁴  the spirits ¹⁴⁵  gathered the kings and their armies ¹⁴⁶  to the place that is called Armageddon ¹⁴⁷  in Hebrew.

16:17 Finally ¹⁴⁸  the seventh angel ¹⁴⁹  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 ¹⁵⁰  there were flashes of lightning, roaring, ¹⁵¹  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ¹⁵²  has been on the earth, so tremendous was that earthquake. 16:19 The ¹⁵³  great city was split into three parts and the cities of the nations ¹⁵⁴  collapsed. ¹⁵⁵  So ¹⁵⁶  Babylon the great was remembered before God, and was given the cup ¹⁵⁷  filled with the wine made of God’s furious wrath. ¹⁵⁸  16:20 Every ¹⁵⁹  island fled away ¹⁶⁰  and no mountains could be found. ¹⁶¹  16:21 And gigantic hailstones, weighing about a hundred pounds ¹⁶²  each, fell from heaven ¹⁶³  on people, ¹⁶⁴  but they ¹⁶⁵  blasphemed God because of the plague of hail, since it ¹⁶⁶  was so horrendous. ¹⁶⁷ 

The Great Prostitute and the Beast

17:1 Then ¹⁶⁸  one of the seven angels who had the seven bowls came and spoke to me. ¹⁶⁹  “Come,” he said, “I will show you the condemnation and punishment ¹⁷⁰  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.” ¹⁷¹  17:3 So ¹⁷²  he carried me away in the Spirit ¹⁷³  to a wilderness, ¹⁷⁴  and there ¹⁷⁵  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 ¹⁷⁶  the woman was dressed in purple and scarlet clothing, ¹⁷⁷  and adorned with gold, ¹⁷⁸  precious stones, and pearls. She held ¹⁷⁹  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ¹⁸⁰  17:5 On ¹⁸¹  her forehead was written a name, a mystery: ¹⁸²  “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. ¹⁸³  I ¹⁸⁴  was greatly astounded ¹⁸⁵  when I saw her. 17:7 But ¹⁸⁶  the angel said to me, “Why are you astounded? I will interpret ¹⁸⁷  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 ¹⁸⁸  and then go to destruction. The ¹⁸⁹  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 ¹⁹⁰  the beast was, and is not, but is to come. 17:9 (This requires ¹⁹¹  a mind that has wisdom.) The seven heads are seven mountains ¹⁹²  the woman sits on. They are also seven kings: 17:10 five have fallen; one is, ¹⁹³  and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The ¹⁹⁴  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 ¹⁹⁵  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ¹⁹⁶  as kings with the beast for one hour. 17:13 These kings ¹⁹⁷  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 ¹⁹⁸  the Lamb are the called, chosen, and faithful.”

17:15 Then ¹⁹⁹  the angel ²⁰⁰  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ²⁰¹  nations, and languages. 17:16 The ²⁰²  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ²⁰³  will consume her flesh and burn her up with fire. ²⁰⁴  17:17 For God has put into their minds ²⁰⁵  to carry out his purpose ²⁰⁶  by making ²⁰⁷  a decision ²⁰⁸  to give their royal power ²⁰⁹  to the beast until the words of God are fulfilled. ²¹⁰  17:18 As for ²¹¹  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. ²¹²  18:2 He ²¹³  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ²¹⁴  has become a lair for demons,

a haunt ²¹⁵  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ²¹⁶ 

18:3 For all the nations ²¹⁷  have fallen ²¹⁸  from

the wine of her immoral passion, ²¹⁹ 

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.” ²²⁰ 

18:4 Then ²²¹  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 ²²²  up all the way to heaven ²²³  and God has remembered ²²⁴  her crimes. ²²⁵  18:6 Repay her the same way she repaid others; ²²⁶  pay her back double ²²⁷  corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as ²²⁸  she exalted herself and lived in sensual luxury, ²²⁹  to this extent give her torment and grief because she said to herself, ²³⁰  ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues ²³¹  in a single day: disease, ²³²  mourning, ²³³  and famine, and she will be burned down ²³⁴  with fire, because the Lord God who judges her is powerful!”

18:9 Then ²³⁵  the kings of the earth who committed immoral acts with her and lived in sensual luxury ²³⁶  with her will weep and wail for her when they see the smoke from the fire that burns her up. ²³⁷  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 ²³⁸  has come!”

18:11 Then ²³⁹  the merchants of the earth will weep and mourn for her because no one buys their cargo ²⁴⁰  any longer – 18:12 cargo such as gold, silver, ²⁴¹  precious stones, pearls, fine linen, purple cloth, silk, ²⁴²  scarlet cloth, ²⁴³  all sorts of things made of citron wood, ²⁴⁴  all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, ²⁴⁵  incense, perfumed ointment, ²⁴⁶  frankincense, ²⁴⁷  wine, olive oil and costly flour, ²⁴⁸  wheat, cattle and sheep, horses and four-wheeled carriages, ²⁴⁹  slaves and human lives. ²⁵⁰ 

18:14 (The ripe fruit ²⁵¹  you greatly desired ²⁵² 

has gone from you,

and all your luxury ²⁵³  and splendor ²⁵⁴ 

have gone from you –

they will never ever be found again!) ²⁵⁵ 

18:15 The merchants who sold ²⁵⁶  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ²⁵⁷  and mourn, 18:16 saying,

“Woe, woe, O great city –

dressed in fine linen, purple and scarlet clothing, ²⁵⁸ 

and adorned with gold, ²⁵⁹  precious stones, and pearls –

18:17 because in a single hour such great wealth has been destroyed!” ²⁶⁰ 

And every ship’s captain, ²⁶¹  and all who sail along the coast ²⁶²  – seamen, and all who ²⁶³  make their living from the sea, stood a long way off 18:18 and began to shout ²⁶⁴  when they saw the smoke from the fire that burned her up, ²⁶⁵  “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, ²⁶⁶ 

“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!” ²⁶⁷ 

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ²⁶⁸  against her on your behalf!) ²⁶⁹ 

18:21 Then ²⁷⁰  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 ²⁷¹ 

Babylon the great city will be thrown down ²⁷² 

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 ²⁷³  again.

No ²⁷⁴  craftsman ²⁷⁵  who practices any trade

will ever be found in you again;

the noise of a mill ²⁷⁶  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 ²⁷⁷  were deceived by your magic spells! ²⁷⁸ 

18:24 The ²⁷⁹  blood of the saints and prophets was found in her, ²⁸⁰ 

along with the blood ²⁸¹  of all those who had been killed on the earth.”

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

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

19:2 because his judgments are true and just. ²⁸² 

For he has judged ²⁸³  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ²⁸⁴  poured out by her own hands!” ²⁸⁵ 

19:3 Then ²⁸⁶  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ²⁸⁷  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ²⁸⁸  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ²⁸⁹  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

The Wedding Celebration of the Lamb

19:6 Then ²⁹⁰  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ²⁹¹ 

“Hallelujah!

For the Lord our God, ²⁹²  the All-Powerful, ²⁹³  reigns!

19:7 Let us rejoice ²⁹⁴  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

19:8 She was permitted to be dressed in bright, clean, fine linen” ²⁹⁵  (for the fine linen is the righteous deeds of the saints). ²⁹⁶ 

19:9 Then ²⁹⁷  the angel ²⁹⁸  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So ²⁹⁹  I threw myself down ³⁰⁰  at his feet to worship him, but ³⁰¹  he said, “Do not do this! ³⁰²  I am only ³⁰³  a fellow servant ³⁰⁴  with you and your brothers ³⁰⁵  who hold to the testimony about ³⁰⁶  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

The Son of God Goes to War

19:11 Then ³⁰⁷  I saw heaven opened and here came ³⁰⁸  a white horse! The ³⁰⁹  one riding it was called “Faithful” and “True,” and with justice ³¹⁰  he judges and goes to war. 19:12 His eyes are like a fiery ³¹¹  flame and there are many diadem crowns ³¹²  on his head. He has ³¹³  a name written ³¹⁴  that no one knows except himself. 19:13 He is dressed in clothing dipped ³¹⁵  in blood, and he is called ³¹⁶  the Word of God. 19:14 The ³¹⁷  armies that are in heaven, dressed in white, clean, fine linen, ³¹⁸  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ³¹⁹  He ³²⁰  will rule ³²¹  them with an iron rod, ³²²  and he stomps the winepress ³²³  of the furious ³²⁴  wrath of God, the All-Powerful. ³²⁵  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ³²⁶  I saw one angel standing in ³²⁷  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ³²⁸ 

“Come, gather around for the great banquet ³²⁹  of God,

19:18 to eat ³³⁰  your fill ³³¹  of the flesh of kings,

the flesh of generals, ³³² 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ³³³ 

and small and great!”

19:19 Then ³³⁴  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now ³³⁵  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ³³⁶  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ³³⁷  19:21 The ³³⁸  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ³³⁹  themselves with their flesh.

The Thousand Year Reign

20:1 Then ³⁴⁰  I saw an angel descending from heaven, holding ³⁴¹  in his hand the key to the abyss and a huge chain. 20:2 He ³⁴²  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ³⁴³  then ³⁴⁴  threw him into the abyss and locked ³⁴⁵  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

20:4 Then ³⁴⁶  I saw thrones and seated on them were those who had been given authority to judge. ³⁴⁷  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ³⁴⁸  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ³⁴⁹  came to life ³⁵⁰  and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) ³⁵¹  This is the first resurrection. 20:6 Blessed and holy is the one who takes part ³⁵²  in the first resurrection. The second death has no power over them, ³⁵³  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Satan’s Final Defeat

20:7 Now ³⁵⁴  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ³⁵⁵  the nations at the four corners of the earth, Gog and Magog, ³⁵⁶  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ³⁵⁷  20:9 They ³⁵⁸  went up ³⁵⁹  on the broad plain of the earth ³⁶⁰  and encircled ³⁶¹  the camp ³⁶²  of the saints and the beloved city, but ³⁶³  fire came down from heaven and devoured them completely. ³⁶⁴  20:10 And the devil who deceived ³⁶⁵  them was thrown into the lake of fire and sulfur, ³⁶⁶  where the beast and the false prophet are ³⁶⁷  too, and they will be tormented there day and night forever and ever.

The Great White Throne

20:11 Then ³⁶⁸  I saw a large ³⁶⁹  white throne and the one who was seated on it; the earth and the heaven ³⁷⁰  fled ³⁷¹  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then ³⁷²  books were opened, and another book was opened – the book of life. ³⁷³  So ³⁷⁴  the dead were judged by what was written in the books, according to their deeds. ³⁷⁵  20:13 The ³⁷⁶  sea gave up the dead that were in it, and Death ³⁷⁷  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ³⁷⁸  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ³⁷⁹  anyone’s name ³⁸⁰  was not found written in the book of life, that person ³⁸¹  was thrown into the lake of fire.

A New Heaven and a New Earth

21:1 Then ³⁸²  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ³⁸³  and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence ³⁸⁴  of God is among human beings. ³⁸⁵  He ³⁸⁶  will live among them, and they will be his people, and God himself will be with them. ³⁸⁷  21:4 He ³⁸⁸  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ³⁸⁹ 

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ³⁹⁰  he said to me, “Write it down, ³⁹¹  because these words are reliable ³⁹²  and true.” 21:6 He also said to me, “It is done! ³⁹³  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ³⁹⁴  free of charge ³⁹⁵  from the spring of the water of life. 21:7 The one who conquers ³⁹⁶  will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ³⁹⁷  idol worshipers, ³⁹⁸  and all those who lie, their place ³⁹⁹  will be in the lake that burns with fire and sulfur. ⁴⁰⁰  That ⁴⁰¹  is the second death.”

The New Jerusalem Descends

21:9 Then ⁴⁰²  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ⁴⁰³  saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So ⁴⁰⁴  he took me away in the Spirit ⁴⁰⁵  to a huge, majestic mountain ⁴⁰⁶  and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses ⁴⁰⁷  the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. ⁴⁰⁸  21:12 It has ⁴⁰⁹  a massive, high wall ⁴¹⁰  with twelve gates, ⁴¹¹  with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel ⁴¹²  are written on the gates. ⁴¹³  21:13 There are ⁴¹⁴  three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. ⁴¹⁵  21:14 The ⁴¹⁶  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

21:15 The angel ⁴¹⁷  who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now ⁴¹⁸  the city is laid out as a square, ⁴¹⁹  its length and width the same. He ⁴²⁰  measured the city with the measuring rod ⁴²¹  at fourteen hundred miles ⁴²²  (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits ⁴²³  according to human measurement, which is also the angel’s. ⁴²⁴  21:18 The city’s ⁴²⁵  wall is made ⁴²⁶  of jasper and the city is pure gold, like transparent glass. ⁴²⁷  21:19 The foundations of the city’s wall are decorated ⁴²⁸  with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, ⁴²⁹  the fourth emerald, 21:20 the fifth onyx, ⁴³⁰  the sixth carnelian, ⁴³¹  the seventh chrysolite, ⁴³²  the eighth beryl, ⁴³³  the ninth topaz, the tenth chrysoprase, ⁴³⁴  the eleventh jacinth, ⁴³⁵  and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The ⁴³⁶  main street ⁴³⁷  of the city is pure gold, like transparent glass.

21:22 Now ⁴³⁸  I saw no temple in the city, because the Lord God – the All-Powerful ⁴³⁹  – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations ⁴⁴⁰  will walk by its light and the kings of the earth will bring their grandeur ⁴⁴¹  into it. 21:25 Its gates will never be closed during the day ⁴⁴²  (and ⁴⁴³  there will be no night there). ⁴⁴⁴  21:26 They will bring the grandeur and the wealth ⁴⁴⁵  of the nations ⁴⁴⁶  into it, 21:27 but ⁴⁴⁷  nothing ritually unclean ⁴⁴⁸  will ever enter into it, nor anyone who does what is detestable ⁴⁴⁹  or practices falsehood, ⁴⁵⁰  but only those whose names ⁴⁵¹  are written in the Lamb’s book of life.

22:1 Then ⁴⁵²  the angel ⁴⁵³  showed me the river of the water of life – water as clear as crystal – pouring out ⁴⁵⁴  from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s ⁴⁵⁵  main street. ⁴⁵⁶  On each side ⁴⁵⁷  of the river is the tree of life producing twelve kinds ⁴⁵⁸  of fruit, yielding its fruit every month of the year. ⁴⁵⁹  Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, ⁴⁶⁰  and the throne of God and the Lamb will be in the city. ⁴⁶¹  His ⁴⁶²  servants ⁴⁶³  will worship ⁴⁶⁴  him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

A Final Reminder

22:6 Then ⁴⁶⁵  the angel ⁴⁶⁶  said to me, “These words are reliable ⁴⁶⁷  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ⁴⁶⁸  what must happen soon.”

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

[14:1]  ² tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ³ 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]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:3]  ⁵ 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]  ⁷ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:5]  ⁹ tn Grk “in their mouth was not found a lie.”

[14:5]  ¹⁰ 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]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “having.”

[14:6]  ¹⁵ tn Or “an eternal gospel to announce as good news.”

[14:6]  ¹⁶ tn Grk “to those seated on the earth.”

[14:6]  ¹⁷ 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]  ¹³ 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]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ¹⁶ 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]  ¹⁷ tn Grk “And another angel, a second.”

[14:8]  ¹⁸ 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]  ¹⁹ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ²⁰ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ²¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ²² 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]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ¹⁸ tn Grk “And another angel, a third.”

[14:9]  ¹⁹ tn Grk “followed them.”

[14:9]  ²⁰ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ¹⁹ tn Grk “he himself.”

[14:10]  ²⁰ 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]  ²¹ tn Traditionally, “brimstone.”

[14:11]  ²¹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ²² 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]  ²³ 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]  ²⁴ tn Grk “and.”

[14:12]  ²³ tn Grk “Here is.”

[14:12]  ²⁴ tn Or “the perseverance.”

[14:12]  ²⁵ tn Grk “who keep.”

[14:12]  ²⁶ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ²⁷ 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]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²⁶ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²⁷ tn Grk “their deeds will follow with them.”

[14:14]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ²⁸ tn Grk “and behold, a white cloud.”

[14:14]  ²⁹ 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]  ³⁰ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ³⁰ tn Grk “Send out.”

[14:15]  ³¹ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ³⁶ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ³⁷ 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]  ³⁸ tn Grk “Send.”

[14:18]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁴² 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]  ⁴³ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ³⁸ 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]  ³⁹ 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]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ⁴⁰ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ⁴¹ 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]  ⁴² 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]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ⁴² tn Grk “seven plagues – the last ones.”

[15:2]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁴⁴ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ⁴⁵ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ⁴⁶ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ⁴⁷ 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]  ⁴⁸ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ⁴⁵ tn Here καί (kai) has not been translated.

[15:3]  ⁴⁶ tn See the note on the word “servants” in 1:1.

[15:3]  ⁴⁷ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁴⁸ 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]  ⁴⁹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁵⁰ 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]  ⁴⁷ tn Or “and praise.”

[15:4]  ⁴⁸ 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]  ⁴⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁵⁰ 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]  ⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ⁵⁰ 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]  ⁵¹ 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]  ⁵¹ 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]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ⁵⁴ tn Or “anger.”

[15:8]  ⁵⁵ 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]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁵⁸ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:2]  ⁵⁹ 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]  ⁶⁰ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ⁶² tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ⁶³ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  ⁶¹ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ⁶² tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ⁶⁴ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ⁶⁵ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ⁶⁶ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ⁶⁷ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ⁶⁷ 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]  ⁶⁸ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ⁷⁰ tn Grk “the altar saying.”

[16:7]  ⁷¹ 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]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ⁷² tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ⁷³ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁷³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ⁷⁴ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁷⁵ 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]  ⁷⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ⁷⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ⁷⁶ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ⁷⁷ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ⁷⁸ tn Grk “his kingdom became dark.”

[16:10]  ⁷⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ⁸⁰ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ⁸¹ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ⁷⁷ 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]  ⁷⁸ tn Or “ulcerated sores” (see 16:2).

[16:11]  ⁷⁹ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ⁸⁰ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ⁸⁰ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ⁸¹ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁸² tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁸³ 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]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ⁸² sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁷ 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]  ⁸⁸ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ⁸⁹ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ⁹⁰ 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]  ⁸⁹ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ⁹⁰ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ⁹² 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]  ⁹³ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ⁹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ⁹⁴ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ⁹⁵ tn Grk “fell.”

[16:19]  ⁹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁵ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ⁹⁶ tn Or “vanished.”

[16:20]  ⁹⁷ 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]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ¹⁰¹ tn Grk “the plague of it.”

[16:21]  ¹⁰² tn Grk “since the plague of it was exceedingly great.”

[17:1]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰¹ 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]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ tn Or “desert.”

[17:3]  ¹⁰⁶ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:4]  ¹⁰⁵ 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]  ¹⁰⁶ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ¹⁰⁷ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹⁰⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ¹⁰⁸ 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]  ¹⁰⁹ 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]  ¹¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ¹¹¹ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:7]  ¹¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ¹¹⁵ 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]  ¹¹⁵ tn Grk “Here is the mind that has wisdom.”

[17:9]  ¹¹⁶ 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]  ¹¹⁷ tn That is, one currently reigns.

[17:11]  ¹¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹²² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ¹²³ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ¹²⁵ tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  ¹²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ¹²⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ¹²⁹ 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]  ¹²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹³⁰ 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]  ¹³¹ 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]  ¹³¹ tn Grk “hearts.”

[17:17]  ¹³² tn Or “his intent.”

[17:17]  ¹³³ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ¹³⁴ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ¹³⁵ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ¹³⁶ tn Or “completed.”

[17:18]  ¹³³ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:1]  ¹³⁵ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[18:2]  ¹³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ¹³⁸ 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]  ¹³⁹ 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]  ¹⁴⁰ 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]  ¹³⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ¹⁴⁰ 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]  ¹⁴¹ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ¹⁴² 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]  ¹⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:5]  ¹⁴³ 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]  ¹⁴⁴ tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

[18:5]  ¹⁴⁵ tn That is, remembered her sins to execute judgment on them.

[18:5]  ¹⁴⁶ tn Or “her sins.”

[18:6]  ¹⁴⁵ 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]  ¹⁴⁶ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:7]  ¹⁴⁷ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ¹⁴⁸ 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]  ¹⁴⁹ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:8]  ¹⁴⁹ tn Grk “For this reason, her plagues will come.”

[18:8]  ¹⁵⁰ 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]  ¹⁵¹ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ¹⁵² tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[18:9]  ¹⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ¹⁵² 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]  ¹⁵³ 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]  ¹⁵³ 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]  ¹⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:11]  ¹⁵⁶ 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]  ¹⁵⁷ 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]  ¹⁵⁸ 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]  ¹⁵⁹ tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.

[18:12]  ¹⁶⁰ 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]  ¹⁵⁹ 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]  ¹⁶⁰ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ¹⁶¹ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ¹⁶² 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]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶¹ 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]  ¹⁶² tn Grk “you desired in your soul.”

[18:14]  ¹⁶³ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ¹⁶⁴ 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]  ¹⁶⁵ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:15]  ¹⁶³ tn Grk “the merchants [sellers] of these things.”

[18:15]  ¹⁶⁴ 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]  ¹⁶⁵ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[18:16]  ¹⁶⁶ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[18:17]  ¹⁶⁷ 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]  ¹⁶⁸ 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]  ¹⁶⁹ 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]  ¹⁷⁰ tn Grk “and as many as.”

[18:18]  ¹⁶⁹ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ¹⁷⁰ 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]  ¹⁷¹ 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]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ¹⁷⁶ 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]  ¹⁷⁷ 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]  ¹⁷⁷ tn The shift to a second person pronoun here corresponds to the Greek text.

[18:22]  ¹⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:22]  ¹⁷⁹ 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]  ¹⁸⁰ 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]  ¹⁷⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ¹⁸⁰ 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]  ¹⁸¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ¹⁸² tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ¹⁸³ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[19:2]  ¹⁸³ tn Compare the similar phrase in Rev 16:7.

[19:2]  ¹⁸⁴ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ¹⁸⁵ tn See the note on the word “servants” in 1:1.

[19:2]  ¹⁸⁶ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ¹⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ¹⁸⁶ tn Or “her smoke ascends forever and ever.”

[19:4]  ¹⁸⁷ tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:5]  ¹⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁹² tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ¹⁹³ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ¹⁹⁴ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

[19:7]  ¹⁹³ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[19:8]  ¹⁹⁵ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ¹⁹⁶ sn This phrase is treated as a parenthetical explanation by the author.

[19:9]  ¹⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ¹⁹⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:10]  ¹⁹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²⁰⁰ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ²⁰¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²⁰² tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ²⁰³ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ²⁰⁴ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ²⁰⁵ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ²⁰⁶ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[19:11]  ²⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ²⁰² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ²⁰³ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ²⁰⁴ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:12]  ²⁰³ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²⁰⁴ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ²⁰⁵ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ²⁰⁶ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[19:13]  ²⁰⁵ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  ²⁰⁶ tn Grk “the name of him is called.”

[19:14]  ²⁰⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ²⁰⁸ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

[19:15]  ²⁰⁹ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ²¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ²¹¹ tn Grk “will shepherd.”

[19:15]  ²¹² tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ²¹³ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ²¹⁴ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ²¹⁵ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[19:17]  ²¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ²¹² tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ²¹³ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ²¹⁴ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ²¹³ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ²¹⁴ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ²¹⁵ tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ²¹⁶ tn See the note on the word “servants” in 1:1.

[19:19]  ²¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ²¹⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ²¹⁸ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ²¹⁹ tn Traditionally, “brimstone.”

[19:21]  ²¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ²²⁰ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[20:1]  ²²¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ²²² tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

[20:2]  ²²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ²²⁵ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ²²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ²²⁷ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:4]  ²²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ²²⁸ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ²²⁹ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ²³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ²³¹ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[20:5]  ²²⁹ sn This statement appears to be a parenthetical comment by the author.

[20:6]  ²³¹ tn Grk “who has a share.”

[20:6]  ²³² tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[20:7]  ²³³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ²³⁵ tn Or “mislead.”

[20:8]  ²³⁶ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ²³⁷ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:9]  ²³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ²³⁸ tn The shift here to past tense reflects the Greek text.

[20:9]  ²³⁹ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ²⁴⁰ tn Or “surrounded.”

[20:9]  ²⁴¹ tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ²⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ²⁴³ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[20:10]  ²³⁹ tn Or “misled.”

[20:10]  ²⁴⁰ tn Traditionally, “brimstone.”

[20:10]  ²⁴¹ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

[20:11]  ²⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ²⁴² tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ²⁴³ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ²⁴⁴ tn Or “vanished.”

[20:12]  ²⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ²⁴⁴ tn Grk “another book was opened, which is of life.”

[20:12]  ²⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ²⁴⁶ tn Grk “from the things written in the books according to their works.”

[20:13]  ²⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ²⁴⁶ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ²⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ²⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ²⁵⁰ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ²⁵¹ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[21:1]  ²⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ²⁵² tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:3]  ²⁵³ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ²⁵⁴ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ²⁵⁵ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ²⁵⁶ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:4]  ²⁵⁵ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ²⁵⁶ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:5]  ²⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ²⁵⁸ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ²⁵⁹ tn Grk “faithful.”

[21:6]  ²⁵⁹ tn Or “It has happened.”

[21:6]  ²⁶⁰ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ²⁶¹ tn Or “as a free gift” (see L&N 57.85).

[21:7]  ²⁶¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[21:8]  ²⁶³ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ²⁶⁴ tn Grk “idolaters.”

[21:8]  ²⁶⁵ tn Grk “their share.”

[21:8]  ²⁶⁶ tn Traditionally, “brimstone.”

[21:8]  ²⁶⁷ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

[21:9]  ²⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ²⁶⁶ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

[21:10]  ²⁶⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.

[21:10]  ²⁶⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[21:10]  ²⁶⁹ tn Grk “to a mountain great and high.”

[21:11]  ²⁶⁹ tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

[21:11]  ²⁷⁰ tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”

[21:12]  ²⁷¹ tn Grk “jasper, having.” Here a new sentence was started in the translation.

[21:12]  ²⁷² tn Grk “a (city) wall great and high.”

[21:12]  ²⁷³ tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

[21:12]  ²⁷⁴ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

[21:12]  ²⁷⁵ tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.

[21:13]  ²⁷³ tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.

[21:13]  ²⁷⁴ tn The word “side” has been supplied four times in this verse for clarity.

[21:14]  ²⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:15]  ²⁷⁷ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

[21:16]  ²⁷⁹ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.

[21:16]  ²⁸⁰ tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”

[21:16]  ²⁸¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:16]  ²⁸² tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.

[21:16]  ²⁸³ tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).

[21:17]  ²⁸¹ tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).

[21:17]  ²⁸² tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.

[21:18]  ²⁸³ tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[21:18]  ²⁸⁴ tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.

[21:18]  ²⁸⁵ tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).

[21:19]  ²⁸⁵ tn The perfect participle here has been translated as an intensive (resultative) perfect.

[21:19]  ²⁸⁶ sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).

[21:20]  ²⁸⁷ sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).

[21:20]  ²⁸⁸ sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).

[21:20]  ²⁸⁹ sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).

[21:20]  ²⁹⁰ sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).

[21:20]  ²⁹¹ sn Chrysoprase is a greenish type of quartz (L&N 2.40).

[21:20]  ²⁹² sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.

[21:21]  ²⁸⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ²⁹⁰ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[21:22]  ²⁹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

[21:22]  ²⁹² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[21:24]  ²⁹³ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ²⁹⁴ tn Or “splendor”; Grk “glory.”

[21:25]  ²⁹⁵ tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”

[21:25]  ²⁹⁶ tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.

[21:25]  ²⁹⁷ tn The clause has virtually the force of a parenthetical comment.

[21:26]  ²⁹⁷ tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”

[21:26]  ²⁹⁸ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:27]  ²⁹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ³⁰⁰ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ³⁰¹ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ³⁰² tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ³⁰³ tn Grk “those who are written”; the word “names” is implied.

[22:1]  ³⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ³⁰² tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ³⁰³ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:2]  ³⁰³ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ³⁰⁴ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ³⁰⁵ tn Grk “From here and from there.”

[22:2]  ³⁰⁶ tn Or “twelve crops” (one for each month of the year).

[22:2]  ³⁰⁷ tn The words “of the year” are implied.

[22:3]  ³⁰⁵ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ³⁰⁶ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ³⁰⁷ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ³⁰⁸ tn See the note on the word “servants” in 1:1.

[22:3]  ³⁰⁹ tn Or “will serve.”

[22:6]  ³⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ³⁰⁸ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ³⁰⁹ tn Grk “faithful.”

[22:6]  ³¹⁰ tn See the note on the word “servants” in 1:1.