Revelation 3:1

To the Church in Sardis

3:1 “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.

Revelation 12:1-17

The Woman, the Child, and the Dragon

12:1 Then ⁸  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. ⁹  12:2 She ¹⁰  was pregnant and was screaming in labor pains, struggling ¹¹  to give birth. 12:3 Then ¹²  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ¹³  12:4 Now ¹⁴  the dragon’s ¹⁵  tail swept away a third of the stars in heaven and hurled them to the earth. Then ¹⁶  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 ¹⁷  the woman gave birth to a son, a male child, ¹⁸  who is going to rule ¹⁹  over all the nations ²⁰  with an iron rod. ²¹  Her ²²  child was suddenly caught up to God and to his throne, 12:6 and she ²³  fled into the wilderness ²⁴  where a place had been prepared for her ²⁵  by God, so she could be taken care of ²⁶  for 1,260 days.

War in Heaven

12:7 Then ²⁷  war broke out in heaven: Michael ²⁸  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ²⁹  the dragon was not strong enough to prevail, ³⁰  so there was no longer any place left ³¹  in heaven for him and his angels. ³²  12:9 So ³³  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 ³⁴  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ³⁵  of his Christ, ³⁶  have now come,

because the accuser of our brothers and sisters, ³⁷ 

the one who accuses them day and night ³⁸  before our God,

has been thrown down.

12:11 But ³⁹  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ⁴⁰  so much that they were afraid to die.

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

But ⁴¹  woe to the earth and the sea

because the devil has come down to you!

He ⁴²  is filled with terrible anger,

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

12:13 Now ⁴³  when the dragon realized ⁴⁴  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But ⁴⁵  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ⁴⁶  to the place God ⁴⁷  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ⁴⁸  12:15 Then ⁴⁹  the serpent spouted water like a river out of his mouth after the woman in an attempt to ⁵⁰  sweep her away by a flood, 12:16 but ⁵¹  the earth came to her rescue; ⁵²  the ground opened up ⁵³  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ⁵⁴  the dragon became enraged at the woman and went away to make war on the rest of her children, ⁵⁵  those who keep ⁵⁶  God’s commandments and hold to ⁵⁷  the testimony about Jesus. ⁵⁸  (12:18) And the dragon ⁵⁹  stood ⁶⁰  on the sand ⁶¹  of the seashore. ⁶² 

Revelation 1:1

The Prologue

1:1 The revelation of Jesus Christ, ⁶³  which God gave him to show his servants ⁶⁴  what must happen very soon. ⁶⁵  He made it clear ⁶⁶  by sending his angel to his servant ⁶⁷  John,

Revelation 19:1-21

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. ⁶⁸ 

For he has judged ⁶⁹  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁷⁰  poured out by her own hands!” ⁷¹ 

19:3 Then ⁷²  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ⁷³  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁷⁴  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ⁷⁵  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

The Wedding Celebration of the Lamb

19:6 Then ⁷⁶  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: ⁷⁷ 

“Hallelujah!

For the Lord our God, ⁷⁸  the All-Powerful, ⁷⁹  reigns!

19:7 Let us rejoice ⁸⁰  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” ⁸¹  (for the fine linen is the righteous deeds of the saints). ⁸² 

19:9 Then ⁸³  the angel ⁸⁴  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 ⁸⁵  I threw myself down ⁸⁶  at his feet to worship him, but ⁸⁷  he said, “Do not do this! ⁸⁸  I am only ⁸⁹  a fellow servant ⁹⁰  with you and your brothers ⁹¹  who hold to the testimony about ⁹²  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

The Son of God Goes to War

19:11 Then ⁹³  I saw heaven opened and here came ⁹⁴  a white horse! The ⁹⁵  one riding it was called “Faithful” and “True,” and with justice ⁹⁶  he judges and goes to war. 19:12 His eyes are like a fiery ⁹⁷  flame and there are many diadem crowns ⁹⁸  on his head. He has ⁹⁹  a name written ¹⁰⁰  that no one knows except himself. 19:13 He is dressed in clothing dipped ¹⁰¹  in blood, and he is called ¹⁰²  the Word of God. 19:14 The ¹⁰³  armies that are in heaven, dressed in white, clean, fine linen, ¹⁰⁴  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ¹⁰⁵  He ¹⁰⁶  will rule ¹⁰⁷  them with an iron rod, ¹⁰⁸  and he stomps the winepress ¹⁰⁹  of the furious ¹¹⁰  wrath of God, the All-Powerful. ¹¹¹  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ¹¹²  I saw one angel standing in ¹¹³  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ¹¹⁴ 

“Come, gather around for the great banquet ¹¹⁵  of God,

19:18 to eat ¹¹⁶  your fill ¹¹⁷  of the flesh of kings,

the flesh of generals, ¹¹⁸ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ¹¹⁹ 

and small and great!”

19:19 Then ¹²⁰  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 ¹²¹  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ¹²²  – 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. ¹²³  19:21 The ¹²⁴  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ¹²⁵  themselves with their flesh.

[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]  ⁵ tn Grk “a name.”

[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.

[12:1]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ⁹ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:2]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ¹⁶ 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]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ²³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:4]  ²⁹ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ³⁰ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:5]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ³⁷ 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]  ³⁸ tn Grk “shepherd.”

[12:5]  ³⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ⁴⁰ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  ⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:6]  ⁴³ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ⁴⁴ tn Or “desert.”

[12:6]  ⁴⁵ tn Grk “where she has there a place prepared by God.”

[12:6]  ⁴⁶ tn Grk “so they can take care of her.”

[12:7]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ⁵¹ 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]  ⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ⁵⁸ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ⁵⁹ tn Grk “found.”

[12:8]  ⁶⁰ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  ⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁷² tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁷³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁷⁴ 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]  ⁷⁵ tn Or “who accuses them continually.”

[12:11]  ⁷⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁷⁹ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ⁸⁵ 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]  ⁸⁶ 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]  ⁹² tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ⁹³ tn Grk “saw.”

[12:14]  ⁹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ¹⁰⁰ tn Or “desert.”

[12:14]  ¹⁰¹ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ¹⁰² 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]  ¹⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ¹⁰⁷ tn Grk “so that he might make her swept away.”

[12:16]  ¹¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ¹¹⁴ tn Grk “the earth helped the woman.”

[12:16]  ¹¹⁵ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ¹²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹²¹ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹²² tn Or “who obey.”

[12:17]  ¹²³ tn Grk “and having.”

[12:17]  ¹²⁴ 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]  ¹²⁵ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹²⁶ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

[12:17]  ¹²⁷ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹²⁸ 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.

[1:1]  ¹²⁷ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ¹²⁸ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹²⁹ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ¹³⁰ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ¹³¹ tn See the note on the word “servants” earlier in this verse.

[19:2]  ¹³⁴ tn Compare the similar phrase in Rev 16:7.

[19:2]  ¹³⁵ 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]  ¹³⁶ tn See the note on the word “servants” in 1:1.

[19:2]  ¹³⁷ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ¹⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ¹⁴² tn Or “her smoke ascends forever and ever.”

[19:4]  ¹⁴⁸ 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]  ¹⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁶³ 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]  ¹⁶⁴ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ¹⁶⁵ 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]  ¹⁶⁹ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[19:8]  ¹⁷⁶ 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]  ¹⁷⁷ sn This phrase is treated as a parenthetical explanation by the author.

[19:9]  ¹⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ¹⁸⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:10]  ¹⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ¹⁹¹ 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]  ¹⁹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁵ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ¹⁹⁶ 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]  ¹⁹⁷ 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]  ¹⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ¹⁹⁸ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ¹⁹⁹ 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]  ²⁰⁰ 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]  ²⁰⁴ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²⁰⁵ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ²⁰⁶ 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]  ²⁰⁷ 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]  ²¹¹ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  ²¹² tn Grk “the name of him is called.”

[19:14]  ²¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ²¹⁹ 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]  ²²⁵ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ²²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ²²⁷ tn Grk “will shepherd.”

[19:15]  ²²⁸ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ²²⁹ 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]  ²³⁰ 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]  ²³¹ 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]  ²³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ²³³ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ²³⁴ 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]  ²³⁵ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ²³⁹ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ²⁴⁰ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ²⁴¹ 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]  ²⁴² tn See the note on the word “servants” in 1:1.

[19:19]  ²⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ²⁵³ 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]  ²⁵⁴ 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]  ²⁵⁵ tn Traditionally, “brimstone.”

[19:21]  ²⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ²⁶¹ 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).”