Discovery BoxRevelation 3:1--22:6
Context3:1 “To 1 the angel of the church in Sardis write the following: 2
“This is the solemn pronouncement of 3 the one who holds 4 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 5 that you are alive, but 6 in reality 7 you are dead. 3:2 Wake up then, and strengthen what remains that was about 8 to die, because I have not found your deeds complete 9 in the sight 10 of my God. 3:3 Therefore, remember what you received and heard, 11 and obey it, 12 and repent. If you do not wake up, I will come like a thief, and you will never 13 know at what hour I will come against 14 you. 3:4 But you have a few individuals 15 in Sardis who have not stained 16 their clothes, and they will walk with me dressed 17 in white, because they are worthy. 3:5 The one who conquers 18 will be dressed like them 19 in white clothing, 20 and I will never 21 erase 22 his name from the book of life, but 23 will declare 24 his name before my Father and before his angels. 3:6 The one who has an ear had better hear what the Spirit says to the churches.’
3:7 “To 25 the angel of the church in Philadelphia write the following: 26
“This is the solemn pronouncement of 27 the Holy One, the True One, who holds the key of David, who opens doors 28 no one can shut, and shuts doors 29 no one can open: 3:8 ‘I know your deeds. (Look! I have put 30 in front of you an open door that no one can shut.) 31 I know 32 that you have little strength, 33 but 34 you have obeyed 35 my word and have not denied my name. 3:9 Listen! 36 I am going to make those people from the synagogue 37 of Satan – who say they are Jews yet 38 are not, but are lying – Look, I will make 39 them come and bow down 40 at your feet and acknowledge 41 that I have loved you. 3:10 Because you have kept 42 my admonition 43 to endure steadfastly, 44 I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 3:11 I am coming soon. Hold on to what you have so that no one can take away 45 your crown. 46 3:12 The one who conquers 47 I will make 48 a pillar in the temple of my God, and he will never depart from it. I 49 will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), 50 and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’
3:14 “To 51 the angel of the church in Laodicea write the following: 52
“This is the solemn pronouncement of 53 the Amen, the faithful and true witness, the originator 54 of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. 55 I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going 56 to vomit 57 you out of my mouth! 3:17 Because you say, “I am rich and have acquired great wealth, 58 and need nothing,” but 59 do not realize that you are wretched, pitiful, 60 poor, blind, and naked, 3:18 take my advice 61 and buy gold from me refined by fire so you can become rich! Buy from me 62 white clothing so you can be clothed and your shameful nakedness 63 will not be exposed, and buy eye salve 64 to put on your eyes so you can see! 3:19 All those 65 I love, I rebuke and discipline. So be earnest and repent! 3:20 Listen! 66 I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home 67 and share a meal with him, and he with me. 3:21 I will grant the one 68 who conquers 69 permission 70 to sit with me on my throne, just as I too conquered 71 and sat down with my Father on his throne. 3:22 The one who has an ear had better hear what the Spirit says to the churches.’”
4:1 After these things I looked, and there was 72 a door standing open in heaven! 73 And the first voice I had heard speaking to me 74 like a trumpet 75 said: “Come up here so that 76 I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, 77 and 78 a throne was standing 79 in heaven with someone seated on it! 4:3 And the one seated on it was like jasper 80 and carnelian 81 in appearance, and a rainbow looking like it was made of emerald 82 encircled the throne. 4:4 In 83 a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were 84 dressed in white clothing and had golden crowns 85 on their heads. 4:5 From 86 the throne came out flashes of lightning and roaring 87 and crashes of thunder. Seven flaming torches, which are the seven spirits of God, 88 were burning in front of the throne 4:6 and in front of the throne was something like a sea of glass, like crystal. 89
In 90 the middle of the throne 91 and around the throne were four living creatures 92 full of eyes in front and in back. 4:7 The 93 first living creature was like a lion, the 94 second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying. 4:8 Each one of the four living creatures had six wings 95 and was full of eyes all around and inside. 96 They never rest day or night, saying: 97
“Holy Holy Holy is the Lord God, the All-Powerful, 98
Who was and who is, and who is still to come!”
4:9 And whenever the living creatures give glory, honor, 99 and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground 100 before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns 101 before his 102 throne, saying:
4:11 “You are worthy, our Lord and God,
to receive glory and honor and power,
since you created all things,
and because of your will they existed and were created!” 103
5:1 Then 104 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 105 and sealed with seven seals. 106 5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But 107 no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So 108 I began weeping bitterly 109 because no one was found who was worthy to open the scroll or to look into it. 5:5 Then 110 one of the elders said 111 to me, “Stop weeping! 112 Look, the Lion of the tribe of Judah, the root of David, has conquered; 113 thus he can open 114 the scroll and its seven seals.”
5:6 Then 115 I saw standing in the middle of the throne 116 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 117 He had 118 seven horns and seven eyes, which 119 are the seven 120 spirits of God 121 sent out into all the earth. 5:7 Then 122 he came and took the scroll 123 from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground 124 before the Lamb. Each 125 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 126 5:9 They were singing a new song: 127
“You are worthy to take the scroll
and to open its seals
because you were killed, 128
and at the cost of your own blood 129 you have purchased 130 for God
persons 131 from every tribe, language, 132 people, and nation.
5:10 You have appointed 133 them 134 as a kingdom and priests 135 to serve 136 our God, and they will reign 137 on the earth.”
5:11 Then 138 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 139 number was ten thousand times ten thousand 140 – thousands times thousands – 5:12 all of whom 141 were singing 142 in a loud voice:
“Worthy is the lamb who was killed 143
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 144 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 145
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 146 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 147 and worshiped.
6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, 148 “Come!” 149 6:2 So 150 I looked, 151 and here came 152 a white horse! The 153 one who rode it 154 had a bow, and he was given a crown, 155 and as a conqueror 156 he rode out to conquer.
6:3 Then 157 when the Lamb 158 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 159 came out, and the one who rode it 160 was granted permission 161 to take peace from the earth, so that people would butcher 162 one another, and he was given a huge sword.
6:5 Then 163 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 164 I looked, 165 and here came 166 a black horse! The 167 one who rode it 168 had a balance scale 169 in his hand. 6:6 Then 170 I heard something like a voice from among the four living creatures saying, “A quart 171 of wheat will cost a day’s pay 172 and three quarts of barley will cost a day’s pay. But 173 do not damage the olive oil and the wine!”
6:7 Then 174 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 175 I looked 176 and here came 177 a pale green 178 horse! The 179 name of the one who rode it 180 was Death, and Hades followed right behind. 181 They 182 were given authority over a fourth of the earth, to kill its population with the sword, 183 famine, and disease, 184 and by the wild animals of the earth.
6:9 Now 185 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 186 because of the word of God and because of the testimony they had given. 6:10 They 187 cried out with a loud voice, 188 “How long, 189 Sovereign Master, 190 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 191 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 192 of both their fellow servants 193 and their brothers who were going to be killed just as they had been.
6:12 Then 194 I looked when the Lamb opened the sixth seal, and a huge 195 earthquake took place; the sun became as black as sackcloth made of hair, 196 and the full moon became blood red; 197 6:13 and the stars in the sky 198 fell to the earth like a fig tree dropping 199 its unripe figs 200 when shaken by a fierce 201 wind. 6:14 The sky 202 was split apart 203 like a scroll being rolled up, 204 and every mountain and island was moved from its place. 6:15 Then 205 the kings of the earth, the 206 very important people, the generals, 207 the rich, the powerful, and everyone, slave 208 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 209 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 210 6:17 because the great day of their 211 wrath has come, and who is able to withstand it?” 212
7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then 213 I saw another angel ascending from the east, 214 who had 215 the seal 216 of the living God. He 217 shouted out with a loud voice to the four angels who had been given permission 218 to damage the earth and the sea: 219 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants 220 of our God.” 7:4 Now 221 I heard the number of those who were marked with the seal, 222 one hundred and forty-four thousand, sealed from all 223 the tribes of the people of Israel: 224
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
7:9 After these things I looked, and here was 225 an enormous crowd that no one could count, made up of persons from every nation, tribe, 226 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 227
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 228 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 229 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then 230 one of the elders asked 231 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 232 I said to him, “My lord, you know the answer.” 233 Then 234 he said to me, “These are the ones who have come out of the great tribulation. They 235 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 236 him day and night in his temple, and the one seated on the throne will shelter them. 237 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 238 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 239
8:1 Now 240 when the Lamb 241 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 242 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 243 angel holding 244 a golden censer 245 came and was stationed 246 at the altar. A 247 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The 248 smoke coming from the incense, 249 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 250 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, 251 flashes of lightning, and an earthquake.
8:6 Now 252 the seven angels holding 253 the seven trumpets prepared to blow them.
8:7 The 254 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 255 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 256 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 257 third of the sea became blood, 8:9 and a third of the creatures 258 living in the sea died, and a third of the ships were completely destroyed. 259
8:10 Then 260 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 261 it landed 262 on a third of the rivers and on the springs of water. 8:11 (Now 263 the name of the star is 264 Wormwood.) 265 So 266 a third of the waters became wormwood, 267 and many people died from these waters because they were poisoned. 268
8:12 Then 269 the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day 270 and for a third of the night likewise. 8:13 Then 271 I looked, and I heard an 272 eagle 273 flying directly overhead, 274 proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” 275
9:1 Then 276 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 277 to the earth, and he was given the key to the shaft of the abyss. 278 9:2 He 279 opened the shaft of the abyss and smoke rose out of it 280 like smoke from a giant furnace. The 281 sun and the air were darkened with smoke from the shaft. 9:3 Then 282 out of the smoke came locusts onto the earth, and they were given power 283 like that of the scorpions of the earth. 9:4 They 284 were told 285 not to damage the grass of the earth, or any green plant or tree, but only those people 286 who did not have the seal of God on their 287 forehead. 9:5 The locusts 288 were not given permission 289 to kill 290 them, but only to torture 291 them 292 for five months, and their torture was like that 293 of a scorpion when it stings a person. 294 9:6 In 295 those days people 296 will seek death, but 297 will not be able to 298 find it; they will long to die, but death will flee from them.
9:7 Now 299 the locusts looked like horses equipped for battle. On 300 their heads were something like crowns similar to gold, 301 and their faces looked like men’s 302 faces. 9:8 They 303 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 304 like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 9:10 They have 305 tails and stingers like scorpions, and their ability 306 to injure people for five months is in their tails. 9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. 307
9:12 The first woe has passed, but 308 two woes are still coming after these things!
9:13 Then 309 the sixth angel blew his trumpet, and I heard a single voice coming from the 310 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 311 the trumpet, “Set free 312 the four angels who are bound at the great river Euphrates!” 9:15 Then 313 the four angels who had been prepared for this 314 hour, day, 315 month, and year were set free to kill 316 a third of humanity. 9:16 The 317 number of soldiers on horseback was two hundred million; 318 I heard their number. 9:17 Now 319 this is what the horses and their riders 320 looked like in my 321 vision: The riders had breastplates that were fiery red, 322 dark blue, 323 and sulfurous 324 yellow in color. 325 The 326 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 327 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 328 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 329 of the horses resides 330 in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. 9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made 331 of gold, silver, 332 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 333 they did not repent of their murders, of their magic spells, 334 of their sexual immorality, or of their stealing.
10:1 Then 335 I saw another powerful angel descending from heaven, wrapped 336 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 337 10:2 He held 338 in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 10:3 Then 339 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but 340 just then 341 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 342 the angel I saw standing on the sea and on the land raised his right hand to heaven 10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! 343 10:7 But in the days 344 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 345 just as he has 346 proclaimed to his servants 347 the prophets.” 10:8 Then 348 the voice I had heard from heaven began to speak 349 to me 350 again, 351 “Go and take the open 352 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 353 I went to the angel and asked him to give me the little scroll. He 354 said to me, “Take the scroll 355 and eat it. It 356 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 357 I took the little scroll from the angel’s hand and ate it, and it did taste 358 as sweet as honey in my mouth, but 359 when I had eaten it, my stomach became bitter. 10:11 Then 360 they 361 told me: “You must prophesy again about many peoples, nations, 362 languages, and kings.”
11:1 Then 363 a measuring rod 364 like a staff was given to me, and I was told, 365 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 366 do not measure the outer courtyard 367 of the temple; leave it out, 368 because it has been given to the Gentiles, 369 and they will trample on the holy city 370 for forty-two months. 11:3 And I will grant my two witnesses authority 371 to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) 372 11:5 If 373 anyone wants to harm them, fire comes out of their mouths 374 and completely consumes 375 their enemies. If 376 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 377 to close up the sky so that it does not rain during the time 378 they are prophesying. They 379 have power 380 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 381 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 382 them and kill them. 11:8 Their 383 corpses will lie in the street 384 of the great city that is symbolically 385 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 386 people, tribe, 387 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 388 11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But 389 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 390 those who were watching them. 11:12 Then 391 they 392 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 393 went up to heaven in a cloud while 394 their enemies stared at them. 11:13 Just then 395 a major earthquake took place and a tenth of the city collapsed; seven thousand people 396 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
11:14 The second woe has come and gone; 397 the third is coming quickly.
11:15 Then 398 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 399
and he will reign for ever and ever.”
11:16 Then 400 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 401 and worshiped God 11:17 with these words: 402
“We give you thanks, Lord God, the All-Powerful, 403
the one who is and who was,
because you have taken your great power
and begun to reign. 404
11:18 The 405 nations 406 were enraged,
but 407 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 408
the prophets, their reward,
as well as to the saints
and to those who revere 409 your name, both small and great,
and the time has come 410 to destroy those who destroy 411 the earth.”
11:19 Then 412 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 413 crashes of thunder, an earthquake, and a great hailstorm. 414
12:1 Then 415 a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. 416 12:2 She 417 was pregnant and was screaming in labor pains, struggling 418 to give birth. 12:3 Then 419 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 420 12:4 Now 421 the dragon’s 422 tail swept away a third of the stars in heaven and hurled them to the earth. Then 423 the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 12:5 So 424 the woman gave birth to a son, a male child, 425 who is going to rule 426 over all the nations 427 with an iron rod. 428 Her 429 child was suddenly caught up to God and to his throne, 12:6 and she 430 fled into the wilderness 431 where a place had been prepared for her 432 by God, so she could be taken care of 433 for 1,260 days.
12:7 Then 434 war broke out in heaven: Michael 435 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 436 the dragon was not strong enough to prevail, 437 so there was no longer any place left 438 in heaven for him and his angels. 439 12:9 So 440 that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 12:10 Then 441 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 442 of his Christ, 443 have now come,
because the accuser of our brothers and sisters, 444
the one who accuses them day and night 445 before our God,
has been thrown down.
12:11 But 446 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 447 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 448 woe to the earth and the sea
because the devil has come down to you!
He 449 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 450 when the dragon realized 451 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 452 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 453 to the place God 454 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 455 12:15 Then 456 the serpent spouted water like a river out of his mouth after the woman in an attempt to 457 sweep her away by a flood, 12:16 but 458 the earth came to her rescue; 459 the ground opened up 460 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 461 the dragon became enraged at the woman and went away to make war on the rest of her children, 462 those who keep 463 God’s commandments and hold to 464 the testimony about Jesus. 465 (12:18) And the dragon 466 stood 467 on the sand 468 of the seashore. 469
13:1 Then 470 I saw a beast coming up out of the sea. It 471 had ten horns and seven heads, and on its horns were ten diadem crowns, 472 and on its heads a blasphemous name. 473 13:2 Now 474 the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The 475 dragon gave the beast 476 his power, his throne, and great authority to rule. 477 13:3 One of the beast’s 478 heads appeared to have been killed, 479 but the lethal wound had been healed. 480 And the whole world followed 481 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 482 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 483 13:5 The beast 484 was given a mouth speaking proud words 485 and blasphemies, and he was permitted 486 to exercise ruling authority 487 for forty-two months. 13:6 So 488 the beast 489 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 490 that is, those who dwell in heaven. 13:7 The beast 491 was permitted to go to war against the saints and conquer them. 492 He was given ruling authority 493 over every tribe, people, 494 language, and nation, 13:8 and all those who live on the earth will worship the beast, 495 everyone whose name has not been written since the foundation of the world 496 in the book of life belonging to the Lamb who was killed. 497 13:9 If anyone has an ear, he had better listen!
13:10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword, 498
then by the sword he must be killed.
This 499 requires steadfast endurance 500 and faith from the saints.
13:11 Then 501 I saw another beast 502 coming up from the earth. He 503 had two horns like a lamb, 504 but 505 was speaking like a dragon. 13:12 He 506 exercised all the ruling authority 507 of the first beast on his behalf, 508 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 509 performed momentous signs, even making fire come down from heaven in front of people 510 13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 511 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast 512 was empowered 513 to give life 514 to the image of the first beast 515 so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused 516 everyone (small and great, rich and poor, free and slave 517 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 518 or sell things 519 unless he bore 520 the mark of the beast – that is, his name or his number. 521 13:18 This calls for wisdom: 522 Let the one who has insight calculate the beast’s number, for it is man’s number, 523 and his number is 666. 524
14:1 Then 525 I looked, and here was 526 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 527 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 528 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 529 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 530 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; 531 they 532 are blameless.
14:6 Then 533 I saw another 534 angel flying directly overhead, 535 and he had 536 an eternal gospel to proclaim 537 to those who live 538 on the earth – to every nation, tribe, 539 language, and people. 14:7 He declared 540 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 541 second 542 angel 543 followed the first, 544 declaring: 545 “Fallen, fallen is Babylon the great city! 546 She made all the nations 547 drink of the wine of her immoral passion.” 548
14:9 A 549 third angel 550 followed the first two, 551 declaring 552 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 553 will also drink of the wine of God’s anger 554 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 555 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 556 torture will go up 557 forever and ever, and those who worship the beast and his image will have 558 no rest day or night, along with 559 anyone who receives the mark of his name.” 14:12 This requires 560 the steadfast endurance 561 of the saints – those who obey 562 God’s commandments and hold to 563 their faith in Jesus. 564
14:13 Then 565 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, 566 because their deeds will follow them.” 567
14:14 Then 568 I looked, and a white cloud appeared, 569 and seated on the cloud was one like a son of man! 570 He had 571 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 572 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 573 your sickle and start to reap, 574 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 575 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 576 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 577 angel, who was in charge of 578 the fire, came from the altar and called in a loud voice to the angel 579 who had the sharp sickle, “Use 580 your sharp sickle and gather 581 the clusters of grapes 582 off the vine of the earth, 583 because its grapes 584 are now ripe.” 585 14:19 So 586 the angel swung his sickle over the earth and gathered the grapes from the vineyard 587 of the earth and tossed them into the great 588 winepress of the wrath of God. 14:20 Then 589 the winepress was stomped 590 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 591 for a distance of almost two hundred miles. 592
15:1 Then 593 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 594 (they are final because in them God’s anger is completed).
15:2 Then 595 I saw something like a sea of glass 596 mixed with fire, and those who had conquered 597 the beast and his image and the number of his name. They were standing 598 by 599 the sea of glass, holding harps given to them by God. 600 15:3 They 601 sang the song of Moses the servant 602 of God and the song of the Lamb: 603
“Great and astounding are your deeds,
Lord God, the All-Powerful! 604
Just 605 and true are your ways,
King over the nations! 606
15:4 Who will not fear you, O Lord,
and glorify 607 your name, because you alone are holy? 608
All nations 609 will come and worship before you
for your righteous acts 610 have been revealed.”
15:5 After 611 these things I looked, and the temple (the tent 612 of the testimony) 613 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 614 around their chests. 15:7 Then 615 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 616 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 617 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 618 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.” 619 16:2 So 620 the first angel 621 went and poured out his bowl on the earth. Then 622 ugly and painful sores 623 appeared on the people 624 who had the mark of the beast and who worshiped his image.
16:3 Next, 625 the second angel 626 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 627 the third angel 628 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 629 I heard the angel of the waters saying:
“You are just 630 – the one who is and who was,
the Holy One – because you have passed these judgments, 631
16:6 because they poured out the blood of your saints and prophets,
so 632 you have given them blood to drink. They got what they deserved!” 633
16:7 Then 634 I heard the altar reply, 635 “Yes, Lord God, the All-Powerful, 636 your judgments are true and just!”
16:8 Then 637 the fourth angel 638 poured out his bowl on the sun, and it was permitted to scorch people 639 with fire. 16:9 Thus 640 people 641 were scorched by the terrible heat, 642 yet 643 they blasphemed the name of God, who has ruling authority 644 over these plagues, and they would not repent and give him glory.
16:10 Then 645 the fifth angel 646 poured out his bowl on the throne of the beast so that 647 darkness covered his kingdom, 648 and people 649 began to bite 650 their tongues because 651 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 652 and because of their sores, 653 but nevertheless 654 they still refused to repent 655 of their deeds.
16:12 Then 656 the sixth angel 657 poured out his bowl on the great river Euphrates and dried up its water 658 to prepare the way 659 for the kings from the east. 660 16:13 Then 661 I saw three unclean spirits 662 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 663 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 664
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 665 his clothes so that he will not have to walk around naked and his shameful condition 666 be seen.) 667
16:16 Now 668 the spirits 669 gathered the kings and their armies 670 to the place that is called Armageddon 671 in Hebrew.
16:17 Finally 672 the seventh angel 673 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 674 there were flashes of lightning, roaring, 675 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 676 has been on the earth, so tremendous was that earthquake. 16:19 The 677 great city was split into three parts and the cities of the nations 678 collapsed. 679 So 680 Babylon the great was remembered before God, and was given the cup 681 filled with the wine made of God’s furious wrath. 682 16:20 Every 683 island fled away 684 and no mountains could be found. 685 16:21 And gigantic hailstones, weighing about a hundred pounds 686 each, fell from heaven 687 on people, 688 but they 689 blasphemed God because of the plague of hail, since it 690 was so horrendous. 691
17:1 Then 692 one of the seven angels who had the seven bowls came and spoke to me. 693 “Come,” he said, “I will show you the condemnation and punishment 694 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.” 695 17:3 So 696 he carried me away in the Spirit 697 to a wilderness, 698 and there 699 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 700 the woman was dressed in purple and scarlet clothing, 701 and adorned with gold, 702 precious stones, and pearls. She held 703 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 704 17:5 On 705 her forehead was written a name, a mystery: 706 “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. 707 I 708 was greatly astounded 709 when I saw her. 17:7 But 710 the angel said to me, “Why are you astounded? I will interpret 711 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 712 and then go to destruction. The 713 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 714 the beast was, and is not, but is to come. 17:9 (This requires 715 a mind that has wisdom.) The seven heads are seven mountains 716 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 717 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 718 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 719 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 720 as kings with the beast for one hour. 17:13 These kings 721 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 722 the Lamb are the called, chosen, and faithful.”
17:15 Then 723 the angel 724 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 725 nations, and languages. 17:16 The 726 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 727 will consume her flesh and burn her up with fire. 728 17:17 For God has put into their minds 729 to carry out his purpose 730 by making 731 a decision 732 to give their royal power 733 to the beast until the words of God are fulfilled. 734 17:18 As for 735 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
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. 736 18:2 He 737 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 738 has become a lair for demons,
a haunt 739 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 740
18:3 For all the nations 741 have fallen 742 from
the wine of her immoral passion, 743
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.” 744
18:4 Then 745 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 746 up all the way to heaven 747 and God has remembered 748 her crimes. 749 18:6 Repay her the same way she repaid others; 750 pay her back double 751 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 752 she exalted herself and lived in sensual luxury, 753 to this extent give her torment and grief because she said to herself, 754 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 755 in a single day: disease, 756 mourning, 757 and famine, and she will be burned down 758 with fire, because the Lord God who judges her is powerful!”
18:9 Then 759 the kings of the earth who committed immoral acts with her and lived in sensual luxury 760 with her will weep and wail for her when they see the smoke from the fire that burns her up. 761 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 762 has come!”
18:11 Then 763 the merchants of the earth will weep and mourn for her because no one buys their cargo 764 any longer – 18:12 cargo such as gold, silver, 765 precious stones, pearls, fine linen, purple cloth, silk, 766 scarlet cloth, 767 all sorts of things made of citron wood, 768 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 769 incense, perfumed ointment, 770 frankincense, 771 wine, olive oil and costly flour, 772 wheat, cattle and sheep, horses and four-wheeled carriages, 773 slaves and human lives. 774
18:14 (The ripe fruit 775 you greatly desired 776
has gone from you,
and all your luxury 777 and splendor 778
have gone from you –
they will never ever be found again!) 779
18:15 The merchants who sold 780 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 781 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 782
and adorned with gold, 783 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 784
And every ship’s captain, 785 and all who sail along the coast 786 – seamen, and all who 787 make their living from the sea, stood a long way off 18:18 and began to shout 788 when they saw the smoke from the fire that burned her up, 789 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 790
“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!” 791
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 792 against her on your behalf!) 793
18:21 Then 794 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 795
Babylon the great city will be thrown down 796
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 797 again.
No 798 craftsman 799 who practices any trade
will ever be found in you again;
the noise of a mill 800 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 801 were deceived by your magic spells! 802
18:24 The 803 blood of the saints and prophets was found in her, 804
along with the blood 805 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. 806
For he has judged 807 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 808 poured out by her own hands!” 809
19:3 Then 810 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 811 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 812 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 813 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!”
19:6 Then 814 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: 815
“Hallelujah!
For the Lord our God, 816 the All-Powerful, 817 reigns!
19:7 Let us rejoice 818 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” 819 (for the fine linen is the righteous deeds of the saints). 820
19:9 Then 821 the angel 822 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 823 I threw myself down 824 at his feet to worship him, but 825 he said, “Do not do this! 826 I am only 827 a fellow servant 828 with you and your brothers 829 who hold to the testimony about 830 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 831 I saw heaven opened and here came 832 a white horse! The 833 one riding it was called “Faithful” and “True,” and with justice 834 he judges and goes to war. 19:12 His eyes are like a fiery 835 flame and there are many diadem crowns 836 on his head. He has 837 a name written 838 that no one knows except himself. 19:13 He is dressed in clothing dipped 839 in blood, and he is called 840 the Word of God. 19:14 The 841 armies that are in heaven, dressed in white, clean, fine linen, 842 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 843 He 844 will rule 845 them with an iron rod, 846 and he stomps the winepress 847 of the furious 848 wrath of God, the All-Powerful. 849 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 850 I saw one angel standing in 851 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 852
“Come, gather around for the great banquet 853 of God,
19:18 to eat 854 your fill 855 of the flesh of kings,
the flesh of generals, 856
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 857
and small and great!”
19:19 Then 858 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 859 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 860 – 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. 861 19:21 The 862 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 863 themselves with their flesh.
20:1 Then 864 I saw an angel descending from heaven, holding 865 in his hand the key to the abyss and a huge chain. 20:2 He 866 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 867 then 868 threw him into the abyss and locked 869 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 870 I saw thrones and seated on them were those who had been given authority to judge. 871 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 872 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 873 came to life 874 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.) 875 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 876 in the first resurrection. The second death has no power over them, 877 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 878 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 879 the nations at the four corners of the earth, Gog and Magog, 880 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 881 20:9 They 882 went up 883 on the broad plain of the earth 884 and encircled 885 the camp 886 of the saints and the beloved city, but 887 fire came down from heaven and devoured them completely. 888 20:10 And the devil who deceived 889 them was thrown into the lake of fire and sulfur, 890 where the beast and the false prophet are 891 too, and they will be tormented there day and night forever and ever.
20:11 Then 892 I saw a large 893 white throne and the one who was seated on it; the earth and the heaven 894 fled 895 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 896 books were opened, and another book was opened – the book of life. 897 So 898 the dead were judged by what was written in the books, according to their deeds. 899 20:13 The 900 sea gave up the dead that were in it, and Death 901 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 902 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 903 anyone’s name 904 was not found written in the book of life, that person 905 was thrown into the lake of fire.
21:1 Then 906 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 907 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 908 of God is among human beings. 909 He 910 will live among them, and they will be his people, and God himself will be with them. 911 21:4 He 912 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.” 913
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 914 he said to me, “Write it down, 915 because these words are reliable 916 and true.” 21:6 He also said to me, “It is done! 917 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 918 free of charge 919 from the spring of the water of life. 21:7 The one who conquers 920 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, 921 idol worshipers, 922 and all those who lie, their place 923 will be in the lake that burns with fire and sulfur. 924 That 925 is the second death.”
21:9 Then 926 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 927 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 928 he took me away in the Spirit 929 to a huge, majestic mountain 930 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 931 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 932 21:12 It has 933 a massive, high wall 934 with twelve gates, 935 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 936 are written on the gates. 937 21:13 There are 938 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. 939 21:14 The 940 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 941 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 942 the city is laid out as a square, 943 its length and width the same. He 944 measured the city with the measuring rod 945 at fourteen hundred miles 946 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 947 according to human measurement, which is also the angel’s. 948 21:18 The city’s 949 wall is made 950 of jasper and the city is pure gold, like transparent glass. 951 21:19 The foundations of the city’s wall are decorated 952 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 953 the fourth emerald, 21:20 the fifth onyx, 954 the sixth carnelian, 955 the seventh chrysolite, 956 the eighth beryl, 957 the ninth topaz, the tenth chrysoprase, 958 the eleventh jacinth, 959 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 960 main street 961 of the city is pure gold, like transparent glass.
21:22 Now 962 I saw no temple in the city, because the Lord God – the All-Powerful 963 – 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 964 will walk by its light and the kings of the earth will bring their grandeur 965 into it. 21:25 Its gates will never be closed during the day 966 (and 967 there will be no night there). 968 21:26 They will bring the grandeur and the wealth 969 of the nations 970 into it, 21:27 but 971 nothing ritually unclean 972 will ever enter into it, nor anyone who does what is detestable 973 or practices falsehood, 974 but only those whose names 975 are written in the Lamb’s book of life.
22:1 Then 976 the angel 977 showed me the river of the water of life – water as clear as crystal – pouring out 978 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 979 main street. 980 On each side 981 of the river is the tree of life producing twelve kinds 982 of fruit, yielding its fruit every month of the year. 983 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 984 and the throne of God and the Lamb will be in the city. 985 His 986 servants 987 will worship 988 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.
22:6 Then 989 the angel 990 said to me, “These words are reliable 991 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 992 what must happen soon.”
[3:1] 1 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:1] 2 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:1] 3 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:1] 4 tn Grk “who has” (cf. 1:16).
[3:1] 6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:1] 7 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
[3:2] 8 tn The verb ἔμελλον (emellon) is in the imperfect tense.
[3:2] 9 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
[3:2] 10 tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”
[3:3] 15 tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
[3:3] 16 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
[3:3] 17 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
[3:4] 22 tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”
[3:4] 23 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
[3:4] 24 tn The word “dressed” is not in the Greek text, but is implied.
[3:5] 29 tn Or “who overcomes.”
[3:5] 32 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
[3:5] 33 tn Or “will never wipe out.”
[3:5] 34 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:5] 35 tn Grk “will confess.”
[3:7] 36 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:7] 37 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:7] 38 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:7] 39 tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.
[3:7] 40 tn See the note on the word “door” earlier in this verse.
[3:8] 43 tn Grk “I have given.”
[3:8] 44 tn Grk “to shut it,” but English would leave the direct object understood in this case.
[3:8] 45 tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”
[3:8] 46 tn Or “little power.”
[3:8] 47 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:8] 48 tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.
[3:9] 50 tn Grk “behold” (L&N 91.13).
[3:9] 51 sn See the note on synagogue in 2:9.
[3:9] 52 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
[3:9] 53 tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.
[3:9] 54 tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.
[3:9] 55 tn Or “and know,” “and recognize.”
[3:10] 57 tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.
[3:10] 58 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
[3:10] 59 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
[3:11] 64 tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”
[3:11] 65 sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).
[3:12] 71 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:12] 72 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
[3:12] 73 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[3:12] 74 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.
[3:14] 78 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:14] 79 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:14] 80 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:14] 81 tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.
[3:15] 85 sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.
[3:16] 93 tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.
[3:17] 99 tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.
[3:17] 100 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:17] 101 tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
[3:18] 106 tn Grk “I counsel you to buy.”
[3:18] 107 tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.
[3:18] 108 tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).
[3:18] 109 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).
[3:19] 113 tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”
[3:20] 121 tn Grk “come in to him.”
[3:21] 127 tn Grk “The one who conquers, to him I will grant.”
[3:21] 128 tn Or “who is victorious”; traditionally, “who overcomes.”
[3:21] 129 tn Grk “I will give [grant] to him.”
[3:21] 130 tn Or “have been victorious”; traditionally, “have overcome.”
[4:1] 134 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[4:1] 135 tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).
[4:1] 136 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.”
[4:1] 137 sn The phrase speaking to me like a trumpet refers back to Rev 1:10.
[4:1] 138 tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.
[4:2] 141 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).
[4:2] 142 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[4:2] 143 tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.
[4:3] 148 tn Grk “jasper stone.”
[4:3] 149 sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).
[4:3] 150 tn Or “a rainbow emerald-like in appearance.”
[4:4] 155 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:4] 156 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.
[4:4] 157 sn See the note on the word crown in Rev 3:11.
[4:5] 162 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:5] 163 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?…).”
[4:5] 164 sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.
[4:6] 169 tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.
[4:6] 170 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:6] 171 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[4:6] 172 tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”
[4:7] 176 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[4:7] 177 tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:8] 183 tn Grk “six wings apiece,” but this is redundant with “each one” in English.
[4:8] 184 tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.
[4:8] 185 tn Or “They never stop saying day and night.”
[4:8] 186 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.”
[4:9] 190 tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:10] 197 tn Grk “the twenty-four elders fall 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.”
[4:10] 198 sn See the note on the word crown in Rev 3:11.
[4:10] 199 tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).
[4:11] 204 tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several
[5:1] 211 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:1] 212 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
[5:1] 213 tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”
[5:3] 218 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:4] 225 tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
[5:5] 232 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:5] 233 tn Grk “says” (a historical present).
[5:5] 234 tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
[5:5] 235 tn Or “has been victorious”; traditionally, “has overcome.”
[5:5] 236 tn The infinitive has been translated as an infinitive of result here.
[5:6] 239 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:6] 240 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[5:6] 241 tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
[5:6] 242 tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[5:6] 243 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
[5:6] 244 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
[5:6] 245 sn See the note on the phrase the seven spirits of God in Rev 4:5.
[5:7] 246 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:7] 247 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:8] 253 tn Grk “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.”
[5:8] 254 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:8] 255 sn This interpretive comment by the author forms a parenthesis in the narrative.
[5:9] 260 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 261 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 262 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 263 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 264 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 265 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[5:10] 267 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 268 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 269 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 270 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 271 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
[5:11] 274 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 275 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:11] 276 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
[5:12] 281 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
[5:12] 283 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 288 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:14] 295 tn Grk “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.”
[6:1] 302 tn Grk “saying like a voice [or sound] of thunder.”
[6:1] 303 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
[6:2] 309 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
[6:2] 310 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the
[6:2] 311 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:2] 312 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:2] 313 tn Grk “the one sitting on it.”
[6:2] 314 sn See the note on the word crown in Rev 3:11.
[6:2] 315 tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
[6:3] 316 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:3] 317 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
[6:4] 323 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[6:4] 324 tn Grk “the one sitting on it.”
[6:4] 325 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
[6:4] 326 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
[6:5] 330 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:5] 331 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
[6:5] 332 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:5] 333 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:5] 334 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:5] 335 tn Grk “the one sitting on it.”
[6:5] 336 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
[6:6] 337 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:6] 338 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
[6:6] 339 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
[6:6] 340 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:7] 344 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:8] 351 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 352 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:8] 353 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 354 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
[6:8] 355 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 356 tn Grk “the one sitting on it.”
[6:8] 357 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
[6:8] 358 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:8] 359 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 360 tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[6:9] 358 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
[6:9] 359 tn Or “murdered.” See the note on the word “butcher” in 6:4.
[6:10] 365 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 366 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[6:10] 367 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
[6:10] 368 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
[6:11] 372 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:11] 373 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).
[6:11] 374 tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
[6:12] 379 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 380 tn Or “powerful”; Grk “a great.”
[6:12] 381 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 382 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 386 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
[6:13] 387 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 388 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
[6:13] 389 tn Grk “great wind.”
[6:14] 393 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 394 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
[6:14] 395 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
[6:15] 400 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 401 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:15] 402 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[6:15] 403 tn See the note on the word “servants” in 1:1.
[6:16] 407 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[6:16] 408 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
[6:17] 414 tc Most
[6:17] 415 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
[7:2] 421 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:2] 422 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.”
[7:2] 423 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
[7:2] 424 tn Or “signet” (L&N 6.54).
[7:2] 425 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[7:2] 426 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
[7:2] 427 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[7:3] 428 tn See the note on the word “servants” in 1:1.
[7:4] 435 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 436 tn Grk “who were sealed.”
[7:4] 437 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 438 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
[7:9] 442 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[7:9] 443 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:10] 449 tn The dative here has been translated as a dative of possession.
[7:11] 456 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 457 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[7:13] 463 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 464 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[7:14] 470 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 471 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 472 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 473 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 477 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 478 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 484 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
[7:17] 491 sn An allusion to Isa 25:8.
[8:1] 498 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 499 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 505 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 512 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 514 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 515 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
[8:3] 516 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 519 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 520 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
[8:5] 526 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 527 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?…).”
[8:6] 533 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:7] 540 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 541 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 547 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 548 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 554 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
[8:9] 555 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
[8:10] 561 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 562 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 568 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 569 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 570 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
[8:11] 571 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 572 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 573 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 575 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 576 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 582 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 583 tn Grk “one eagle.”
[8:13] 584 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
[8:13] 585 tn Concerning the word μεσουράνημα (mesouranhma), 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.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
[8:13] 586 tn Grk “about to sound their trumpets,” but this is redundant in English.
[9:1] 589 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 590 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 591 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.”
[9:2] 596 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 597 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 598 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 603 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 604 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 610 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 611 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).
[9:4] 612 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 613 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 617 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 618 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 619 tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).
[9:5] 620 tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”
[9:5] 621 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 622 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 623 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 624 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 625 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 626 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 627 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.
[9:7] 631 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
[9:7] 632 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 633 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).
[9:7] 634 tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.
[9:8] 638 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 645 tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.
[9:10] 652 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 653 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 659 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 666 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 673 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 674 tc ‡ Several key
[9:14] 681 tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”
[9:15] 687 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 688 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 689 tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:15] 690 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 694 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 695 tn Grk “twenty thousand of ten thousands.”
[9:17] 701 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
[9:17] 702 tn Grk “and those seated on them.”
[9:17] 703 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 704 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 705 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
[9:17] 706 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 707 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 708 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 709 tn Traditionally, “brimstone.”
[9:18] 708 tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).
[9:19] 715 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 722 tn The word “made” is not in the Greek text but is implied.
[9:20] 723 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:21] 729 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
[9:21] 730 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.”
[10:1] 736 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 738 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 743 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[10:3] 750 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 757 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 758 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 764 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 771 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 778 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 779 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 780 tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
[10:7] 781 tn See the note on the word “servants” in 1:1.
[10:8] 785 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 786 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 787 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.”
[10:8] 788 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 789 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 792 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 793 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 794 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:9] 795 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 799 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 800 tn Grk “it was.” The idea of taste is implied.
[10:10] 801 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 806 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 807 tn The referent of “they” is not clear in the Greek text.
[10:11] 808 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:1] 813 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 814 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 820 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 821 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 822 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 823 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 824 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 827 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
[11:4] 834 sn This description is parenthetical in nature.
[11:5] 841 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 842 tn This is a collective singular in Greek.
[11:5] 843 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 844 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 850 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 855 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 856 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 862 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 863 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 864 tn Grk “spiritually.”
[11:9] 869 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 870 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:9] 871 tn Or “to be buried.”
[11:11] 876 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 877 tn Grk “fell upon.”
[11:12] 883 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 884 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
[11:12] 885 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 886 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 890 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 891 tn Grk “seven thousand names of men.”
[11:14] 897 tn Grk “has passed.”
[11:15] 904 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 905 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 911 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 912 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[11:17] 919 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[11:17] 920 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 925 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 926 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 927 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 928 tn See the note on the word “servants” in 1:1.
[11:18] 929 tn Grk “who fear.”
[11:18] 930 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
[11:18] 931 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
[11:19] 932 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 933 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[11:19] 934 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
[12:1] 939 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 940 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 946 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 947 tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.
[12:3] 953 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 954 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[12:4] 960 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 961 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 962 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 967 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 968 tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
[12:5] 970 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 971 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[12:5] 972 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 974 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 976 tn Grk “where she has there a place prepared by God.”
[12:6] 977 tn Grk “so they can take care of her.”
[12:7] 981 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 982 sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).
[12:8] 988 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 989 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 991 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 995 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 1002 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 1003 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 1004 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 1005 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.
[12:10] 1006 tn Or “who accuses them continually.”
[12:11] 1009 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 1010 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 1016 tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).
[12:12] 1017 tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.
[12:13] 1023 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 1030 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 1032 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 1033 tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì47 א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.
[12:15] 1037 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 1038 tn Grk “so that he might make her swept away.”
[12:16] 1044 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 1045 tn Grk “the earth helped the woman.”
[12:16] 1046 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 1051 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 1052 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 1053 tn Or “who obey.”
[12:17] 1054 tn Grk “and having.”
[12:17] 1055 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
[12:17] 1056 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 1057 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 1058 tn Or “sandy beach” (L&N 1.64).
[12:17] 1059 sn The standard critical texts of the Greek NT, NA27 and UBS4, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
[13:1] 1058 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 1059 tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
[13:1] 1060 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[13:1] 1061 tc ‡ Several
[13:2] 1065 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 1066 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 1067 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 1068 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 1072 tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[13:3] 1073 tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.
[13:3] 1074 tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.
[13:3] 1075 tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”
[13:4] 1079 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 1080 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
[13:5] 1086 tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:5] 1087 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 1088 tn Grk “to it was granted.”
[13:5] 1089 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 1093 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 1094 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 1095 tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).
[13:7] 1100 tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
[13:7] 1101 tc Many
[13:7] 1102 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 1103 tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:8] 1107 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 1108 tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.
[13:8] 1109 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 1114 tc Many
[13:10] 1115 tn On ὧδε (Jwde) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. ὧδε ἡ σοφία ἐστίν…Rv 13:18; cf. 17:9. ὧδέ ἐστιν ἡ ὑπομονή…13:10; 14:12.”
[13:10] 1116 tn Or “perseverance.”
[13:11] 1121 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 1122 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 1123 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.
[13:11] 1124 tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
[13:11] 1125 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 1128 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 1129 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 1130 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
[13:13] 1135 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 1136 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 1142 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
[13:15] 1149 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 1150 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 1151 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
[13:15] 1152 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 1156 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 1157 tn See the note on the word “servants” in 1:1.
[13:17] 1163 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
[13:17] 1164 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
[13:17] 1165 tn Grk “except the one who had.”
[13:17] 1166 tn Grk “his name or the number of his name.”
[13:18] 1170 tn Grk “Here is wisdom.”
[13:18] 1171 tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”
[13:18] 1172 tc A few
[14:1] 1177 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 1178 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 1184 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] 1185 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 1191 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] 1198 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 1205 tn Grk “in their mouth was not found a lie.”
[14:5] 1206 tc Several
[14:6] 1212 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 1213 tc Most
[14:6] 1214 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] 1216 tn Or “an eternal gospel to announce as good news.”
[14:6] 1217 tn Grk “to those seated on the earth.”
[14:6] 1218 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] 1219 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] 1226 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 1227 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 1228 tn Grk “And another angel, a second.”
[14:8] 1229 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] 1230 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 1231 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 1232 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 1233 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] 1233 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 1234 tn Grk “And another angel, a third.”
[14:9] 1235 tn Grk “followed them.”
[14:9] 1236 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 1240 tn Grk “he himself.”
[14:10] 1241 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] 1242 tn Traditionally, “brimstone.”
[14:11] 1247 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 1248 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] 1249 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).
[14:12] 1254 tn Grk “Here is.”
[14:12] 1255 tn Or “the perseverance.”
[14:12] 1256 tn Grk “who keep.”
[14:12] 1257 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 1258 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] 1261 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 1262 tn Or “from their trouble” (L&N 22.7).
[14:13] 1263 tn Grk “their deeds will follow with them.”
[14:14] 1268 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 1269 tn Grk “and behold, a white cloud.”
[14:14] 1270 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] 1271 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 1275 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 1276 tn Grk “Send out.”
[14:15] 1277 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 1282 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 1289 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 1296 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 1297 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 1298 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] 1300 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] 1301 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] 1302 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 1303 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] 1304 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 1303 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 1304 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] 1305 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] 1310 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 1311 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 1312 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] 1313 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] 1317 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 1318 tn Grk “seven plagues – the last ones.”
[15:2] 1324 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 1325 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 1326 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 1327 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 1328 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] 1329 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 1331 tn Here καί (kai) has not been translated.
[15:3] 1332 tn See the note on the word “servants” in 1:1.
[15:3] 1333 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 1334 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] 1335 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 1336 tc Certain
[15:4] 1338 tn Or “and praise.”
[15:4] 1339 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] 1340 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 1341 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] 1345 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 1346 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] 1347 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] 1352 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] 1359 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 1366 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] 1373 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 1374 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 1380 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] 1381 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 1382 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 1383 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 1384 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 1387 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 1388 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 1394 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 1395 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 1401 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 1402 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 1403 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 1408 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] 1409 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 1415 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 1416 tn Grk “the altar saying.”
[16:7] 1417 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] 1422 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 1423 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 1424 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 1429 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 1430 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 1431 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] 1432 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 1433 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 1436 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 1437 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 1438 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 1439 tn Grk “his kingdom became dark.”
[16:10] 1440 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 1441 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 1442 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 1443 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] 1444 tn Or “ulcerated sores” (see 16:2).
[16:11] 1445 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 1446 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 1450 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 1451 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 1452 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 1453 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 1454 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] 1457 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 1458 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 1464 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] 1465 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] 1471 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] 1472 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] 1473 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] 1478 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] 1479 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 1480 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 1481 tc There are many variations in the spelling of this name among the Greek
[16:17] 1485 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 1486 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 1492 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 1493 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] 1494 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 1499 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 1500 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 1502 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 1503 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] 1504 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] 1506 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 1507 tn Or “vanished.”
[16:20] 1508 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] 1513 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] 1514 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] 1515 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] 1516 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 1517 tn Grk “the plague of it.”
[16:21] 1518 tn Grk “since the plague of it was exceedingly great.”
[17:1] 1520 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 1521 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] 1522 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] 1527 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] 1534 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] 1535 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] 1537 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 1541 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] 1542 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 1543 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 1544 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] 1545 tc Several
[17:5] 1548 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 1549 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] 1555 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] 1556 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 1557 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 1562 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 1563 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] 1569 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] 1570 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 1571 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] 1576 tn Grk “Here is the mind that has wisdom.”
[17:9] 1577 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] 1583 tn That is, one currently reigns.
[17:11] 1590 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 1597 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 1598 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 1604 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 1611 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 1618 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 1619 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 1620 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] 1625 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 1626 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] 1627 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] 1633 tn Or “his intent.”
[17:17] 1634 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 1635 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 1636 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 1637 tn Or “completed.”
[17:18] 1639 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 1646 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 1653 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 1654 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] 1655 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] 1656 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
[18:3] 1660 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 1661 tc ‡ Several
[18:3] 1662 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 1663 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] 1667 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 1674 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] 1675 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 1676 tn That is, remembered her sins to execute judgment on them.
[18:6] 1681 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] 1682 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 1688 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 1689 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] 1690 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 1695 tn Grk “For this reason, her plagues will come.”
[18:8] 1696 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] 1697 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 1698 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 1702 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 1703 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] 1704 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] 1709 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] 1716 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 1717 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] 1723 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] 1724 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] 1725 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 1726 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] 1730 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] 1731 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 1732 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 1733 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] 1734 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] 1735 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] 1737 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] 1738 tn Grk “you desired in your soul.”
[18:14] 1739 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 1740 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] 1741 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
[18:15] 1744 tn Grk “the merchants [sellers] of these things.”
[18:15] 1745 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] 1751 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 1752 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 1758 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] 1759 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] 1760 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] 1761 tn Grk “and as many as.”
[18:18] 1765 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 1766 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] 1772 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] 1773 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] 1779 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] 1780 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] 1786 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 1787 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] 1788 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] 1793 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 1794 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 1795 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] 1796 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] 1800 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 1801 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] 1807 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 1808 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 1809 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 1814 tn Compare the similar phrase in Rev 16:7.
[19:2] 1815 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] 1816 tn See the note on the word “servants” in 1:1.
[19:2] 1817 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 1821 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 1822 tn Or “her smoke ascends forever and ever.”
[19:4] 1828 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] 1835 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 1842 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 1843 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] 1844 tc Several
[19:6] 1845 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] 1849 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 1856 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] 1857 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 1863 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 1864 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 1870 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 1871 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] 1872 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 1873 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] 1874 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] 1875 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 1876 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] 1877 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] 1877 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 1878 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 1879 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] 1880 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] 1884 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 1885 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] 1886 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] 1887 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] 1891 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
[19:13] 1892 tn Grk “the name of him is called.”
[19:14] 1898 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 1899 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] 1905 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 1906 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 1907 tn Grk “will shepherd.”
[19:15] 1908 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] 1909 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] 1910 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] 1911 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] 1912 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 1913 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 1914 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] 1915 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 1919 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 1920 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 1921 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] 1922 tn See the note on the word “servants” in 1:1.
[19:19] 1926 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 1933 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] 1934 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] 1935 tn Traditionally, “brimstone.”
[19:21] 1940 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 1941 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] 1947 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 1948 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] 1954 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 1961 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 1962 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 1963 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] 1968 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 1969 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] 1970 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] 1971 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 1972 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] 1975 sn This statement appears to be a parenthetical comment by the author.
[20:6] 1982 tn Grk “who has a share.”
[20:6] 1983 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] 1989 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 1997 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 1998 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 2003 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 2004 tn The shift here to past tense reflects the Greek text.
[20:9] 2005 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] 2006 tn Or “surrounded.”
[20:9] 2007 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] 2008 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 2009 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 2011 tn Traditionally, “brimstone.”
[20:10] 2012 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] 2017 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 2018 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 2019 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] 2020 tn Or “vanished.”
[20:12] 2024 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 2025 tn Grk “another book was opened, which is of life.”
[20:12] 2026 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 2027 tn Grk “from the things written in the books according to their works.”
[20:13] 2031 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 2032 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 2038 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 2045 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 2046 tn The word “name” is not in the Greek text, but is implied.
[20:15] 2047 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
[21:1] 2052 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 2053 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] 2059 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 2060 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] 2061 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] 2062 tc ‡ Most
[21:4] 2066 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] 2067 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] 2073 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 2074 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] 2075 tn Grk “faithful.”
[21:6] 2080 tn Or “It has happened.”
[21:6] 2081 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] 2082 tn Or “as a free gift” (see L&N 57.85).
[21:7] 2087 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 2094 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] 2095 tn Grk “idolaters.”
[21:8] 2096 tn Grk “their share.”
[21:8] 2097 tn Traditionally, “brimstone.”
[21:8] 2098 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] 2101 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 2102 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] 2108 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 2109 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] 2110 tn Grk “to a mountain great and high.”
[21:11] 2115 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] 2116 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] 2122 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 2123 tn Grk “a (city) wall great and high.”
[21:12] 2124 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] 2125 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 2126 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 2129 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] 2130 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 2136 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 2143 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 2150 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 2151 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] 2152 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 2153 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 2154 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] 2157 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] 2158 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] 2164 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] 2165 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] 2166 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] 2171 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 2172 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 2178 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 2179 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 2180 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 2181 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 2182 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 2183 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] 2185 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 2186 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 2192 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] 2193 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] 2199 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 2200 tn Or “splendor”; Grk “glory.”
[21:25] 2206 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] 2207 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] 2208 tn The clause has virtually the force of a parenthetical comment.
[21:26] 2213 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] 2214 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 2220 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 2221 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] 2222 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 2223 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] 2224 tn Grk “those who are written”; the word “names” is implied.
[22:1] 2227 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:1] 2228 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
[22:1] 2229 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
[22:2] 2234 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:2] 2235 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[22:2] 2236 tn Grk “From here and from there.”
[22:2] 2237 tn Or “twelve crops” (one for each month of the year).
[22:2] 2238 tn The words “of the year” are implied.
[22:3] 2241 tn Or “be anything accursed” (L&N 33.474).
[22:3] 2242 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:3] 2243 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] 2244 tn See the note on the word “servants” in 1:1.
[22:3] 2245 tn Or “will serve.”
[22:6] 2248 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:6] 2249 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
