Revelation 4:1--16:21

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ¹  a door standing open in heaven! ²  And the first voice I had heard speaking to me ³  like a trumpet ⁴  said: “Come up here so that ⁵  I can show you what must happen after these things.” 4:2 Immediately I was in the Spirit, ⁶  and ⁷  a throne was standing ⁸  in heaven with someone seated on it! 4:3 And the one seated on it was like jasper ⁹  and carnelian ¹⁰  in appearance, and a rainbow looking like it was made of emerald ¹¹  encircled the throne. 4:4 In ¹²  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ¹³  dressed in white clothing and had golden crowns ¹⁴  on their heads. 4:5 From ¹⁵  the throne came out flashes of lightning and roaring ¹⁶  and crashes of thunder. Seven flaming torches, which are the seven spirits of God, ¹⁷  were burning in front of the throne 4:6 and in front of the throne was something like a sea of glass, like crystal. ¹⁸ 

In ¹⁹  the middle of the throne ²⁰  and around the throne were four living creatures ²¹  full of eyes in front and in back. 4:7 The ²²  first living creature was like a lion, the ²³  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 ²⁴  and was full of eyes all around and inside. ²⁵  They never rest day or night, saying: ²⁶ 

“Holy Holy Holy is the Lord God, the All-Powerful, ²⁷ 

Who was and who is, and who is still to come!”

4:9 And whenever the living creatures give glory, honor, ²⁸  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 ²⁹  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ³⁰  before his ³¹  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!” ³² 

The Opening of the Scroll

5:1 Then ³³  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ³⁴  and sealed with seven seals. ³⁵  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 ³⁶  no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So ³⁷  I began weeping bitterly ³⁸  because no one was found who was worthy to open the scroll or to look into it. 5:5 Then ³⁹  one of the elders said ⁴⁰  to me, “Stop weeping! ⁴¹  Look, the Lion of the tribe of Judah, the root of David, has conquered; ⁴²  thus he can open ⁴³  the scroll and its seven seals.”

5:6 Then ⁴⁴  I saw standing in the middle of the throne ⁴⁵  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ⁴⁶  He had ⁴⁷  seven horns and seven eyes, which ⁴⁸  are the seven ⁴⁹  spirits of God ⁵⁰  sent out into all the earth. 5:7 Then ⁵¹  he came and took the scroll ⁵²  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 ⁵³  before the Lamb. Each ⁵⁴  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ⁵⁵  5:9 They were singing a new song: ⁵⁶ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁵⁷ 

and at the cost of your own blood ⁵⁸  you have purchased ⁵⁹  for God

persons ⁶⁰  from every tribe, language, ⁶¹  people, and nation.

5:10 You have appointed ⁶²  them ⁶³  as a kingdom and priests ⁶⁴  to serve ⁶⁵  our God, and they will reign ⁶⁶  on the earth.”

5:11 Then ⁶⁷  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 ⁶⁸  number was ten thousand times ten thousand ⁶⁹  – thousands times thousands – 5:12 all of whom ⁷⁰  were singing ⁷¹  in a loud voice:

“Worthy is the lamb who was killed ⁷² 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁷³  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁷⁴ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁷⁵  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁷⁶  and worshiped.

The Seven Seals

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, ⁷⁷  “Come!” ⁷⁸  6:2 So ⁷⁹  I looked, ⁸⁰  and here came ⁸¹  a white horse! The ⁸²  one who rode it ⁸³  had a bow, and he was given a crown, ⁸⁴  and as a conqueror ⁸⁵  he rode out to conquer.

6:3 Then ⁸⁶  when the Lamb ⁸⁷  opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, ⁸⁸  came out, and the one who rode it ⁸⁹  was granted permission ⁹⁰  to take peace from the earth, so that people would butcher ⁹¹  one another, and he was given a huge sword.

6:5 Then ⁹²  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ⁹³  I looked, ⁹⁴  and here came ⁹⁵  a black horse! The ⁹⁶  one who rode it ⁹⁷  had a balance scale ⁹⁸  in his hand. 6:6 Then ⁹⁹  I heard something like a voice from among the four living creatures saying, “A quart ¹⁰⁰  of wheat will cost a day’s pay ¹⁰¹  and three quarts of barley will cost a day’s pay. But ¹⁰²  do not damage the olive oil and the wine!”

6:7 Then ¹⁰³  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So ¹⁰⁴  I looked ¹⁰⁵  and here came ¹⁰⁶  a pale green ¹⁰⁷  horse! The ¹⁰⁸  name of the one who rode it ¹⁰⁹  was Death, and Hades followed right behind. ¹¹⁰  They ¹¹¹  were given authority over a fourth of the earth, to kill its population with the sword, ¹¹²  famine, and disease, ¹¹³  and by the wild animals of the earth.

6:9 Now ¹¹⁴  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ¹¹⁵  because of the word of God and because of the testimony they had given. 6:10 They ¹¹⁶  cried out with a loud voice, ¹¹⁷  “How long, ¹¹⁸  Sovereign Master, ¹¹⁹  holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each ¹²⁰  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ¹²¹  of both their fellow servants ¹²²  and their brothers who were going to be killed just as they had been.

6:12 Then ¹²³  I looked when the Lamb opened the sixth seal, and a huge ¹²⁴  earthquake took place; the sun became as black as sackcloth made of hair, ¹²⁵  and the full moon became blood red; ¹²⁶  6:13 and the stars in the sky ¹²⁷  fell to the earth like a fig tree dropping ¹²⁸  its unripe figs ¹²⁹  when shaken by a fierce ¹³⁰  wind. 6:14 The sky ¹³¹  was split apart ¹³²  like a scroll being rolled up, ¹³³  and every mountain and island was moved from its place. 6:15 Then ¹³⁴  the kings of the earth, the ¹³⁵  very important people, the generals, ¹³⁶  the rich, the powerful, and everyone, slave ¹³⁷  and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They ¹³⁸  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, ¹³⁹  6:17 because the great day of their ¹⁴⁰  wrath has come, and who is able to withstand it?” ¹⁴¹ 

The Sealing of the 144,000

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 ¹⁴²  I saw another angel ascending from the east, ¹⁴³  who had ¹⁴⁴  the seal ¹⁴⁵  of the living God. He ¹⁴⁶  shouted out with a loud voice to the four angels who had been given permission ¹⁴⁷  to damage the earth and the sea: ¹⁴⁸  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 ¹⁴⁹  of our God.” 7:4 Now ¹⁵⁰  I heard the number of those who were marked with the seal, ¹⁵¹  one hundred and forty-four thousand, sealed from all ¹⁵²  the tribes of the people of Israel: ¹⁵³ 

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 ¹⁵⁴  an enormous crowd that no one could count, made up of persons from every nation, tribe, ¹⁵⁵  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, ¹⁵⁶ 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ¹⁵⁷  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 ¹⁵⁸  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 ¹⁵⁹  one of the elders asked ¹⁶⁰  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So ¹⁶¹  I said to him, “My lord, you know the answer.” ¹⁶²  Then ¹⁶³  he said to me, “These are the ones who have come out of the great tribulation. They ¹⁶⁴  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 ¹⁶⁵  him day and night in his temple, and the one seated on the throne will shelter them. ¹⁶⁶  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ¹⁶⁷  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.” ¹⁶⁸ 

The Seventh Seal

8:1 Now ¹⁶⁹  when the Lamb ¹⁷⁰  opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then ¹⁷¹  I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another ¹⁷²  angel holding ¹⁷³  a golden censer ¹⁷⁴  came and was stationed ¹⁷⁵  at the altar. A ¹⁷⁶  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 ¹⁷⁷  smoke coming from the incense, ¹⁷⁸  along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then ¹⁷⁹  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, ¹⁸⁰  flashes of lightning, and an earthquake.

8:6 Now ¹⁸¹  the seven angels holding ¹⁸²  the seven trumpets prepared to blow them.

8:7 The ¹⁸³  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ¹⁸⁴  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 ¹⁸⁵  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ¹⁸⁶  third of the sea became blood, 8:9 and a third of the creatures ¹⁸⁷  living in the sea died, and a third of the ships were completely destroyed. ¹⁸⁸ 

8:10 Then ¹⁸⁹  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ¹⁹⁰  it landed ¹⁹¹  on a third of the rivers and on the springs of water. 8:11 (Now ¹⁹²  the name of the star is ¹⁹³  Wormwood.) ¹⁹⁴  So ¹⁹⁵  a third of the waters became wormwood, ¹⁹⁶  and many people died from these waters because they were poisoned. ¹⁹⁷ 

8:12 Then ¹⁹⁸  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 ¹⁹⁹  and for a third of the night likewise. 8:13 Then ²⁰⁰  I looked, and I heard an ²⁰¹  eagle ²⁰²  flying directly overhead, ²⁰³  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!” ²⁰⁴ 

9:1 Then ²⁰⁵  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ²⁰⁶  to the earth, and he was given the key to the shaft of the abyss. ²⁰⁷  9:2 He ²⁰⁸  opened the shaft of the abyss and smoke rose out of it ²⁰⁹  like smoke from a giant furnace. The ²¹⁰  sun and the air were darkened with smoke from the shaft. 9:3 Then ²¹¹  out of the smoke came locusts onto the earth, and they were given power ²¹²  like that of the scorpions of the earth. 9:4 They ²¹³  were told ²¹⁴  not to damage the grass of the earth, or any green plant or tree, but only those people ²¹⁵  who did not have the seal of God on their ²¹⁶  forehead. 9:5 The locusts ²¹⁷  were not given permission ²¹⁸  to kill ²¹⁹  them, but only to torture ²²⁰  them ²²¹  for five months, and their torture was like that ²²²  of a scorpion when it stings a person. ²²³  9:6 In ²²⁴  those days people ²²⁵  will seek death, but ²²⁶  will not be able to ²²⁷  find it; they will long to die, but death will flee from them.

9:7 Now ²²⁸  the locusts looked like horses equipped for battle. On ²²⁹  their heads were something like crowns similar to gold, ²³⁰  and their faces looked like men’s ²³¹  faces. 9:8 They ²³²  had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates ²³³  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 ²³⁴  tails and stingers like scorpions, and their ability ²³⁵  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. ²³⁶ 

9:12 The first woe has passed, but ²³⁷  two woes are still coming after these things!

9:13 Then ²³⁸  the sixth angel blew his trumpet, and I heard a single voice coming from the ²³⁹  horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding ²⁴⁰  the trumpet, “Set free ²⁴¹  the four angels who are bound at the great river Euphrates!” 9:15 Then ²⁴²  the four angels who had been prepared for this ²⁴³  hour, day, ²⁴⁴  month, and year were set free to kill ²⁴⁵  a third of humanity. 9:16 The ²⁴⁶  number of soldiers on horseback was two hundred million; ²⁴⁷  I heard their number. 9:17 Now ²⁴⁸  this is what the horses and their riders ²⁴⁹  looked like in my ²⁵⁰  vision: The riders had breastplates that were fiery red, ²⁵¹  dark blue, ²⁵²  and sulfurous ²⁵³  yellow in color. ²⁵⁴  The ²⁵⁵  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ²⁵⁶  came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, ²⁵⁷  by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power ²⁵⁸  of the horses resides ²⁵⁹  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 ²⁶⁰  of gold, silver, ²⁶¹  bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, ²⁶²  they did not repent of their murders, of their magic spells, ²⁶³  of their sexual immorality, or of their stealing.

The Angel with the Little Scroll

10:1 Then ²⁶⁴  I saw another powerful angel descending from heaven, wrapped ²⁶⁵  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ²⁶⁶  10:2 He held ²⁶⁷  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 ²⁶⁸  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 ²⁶⁹  just then ²⁷⁰  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then ²⁷¹  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! ²⁷²  10:7 But in the days ²⁷³  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ²⁷⁴  just as he has ²⁷⁵  proclaimed to his servants ²⁷⁶  the prophets.” 10:8 Then ²⁷⁷  the voice I had heard from heaven began to speak ²⁷⁸  to me ²⁷⁹  again, ²⁸⁰  “Go and take the open ²⁸¹  scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So ²⁸²  I went to the angel and asked him to give me the little scroll. He ²⁸³  said to me, “Take the scroll ²⁸⁴  and eat it. It ²⁸⁵  will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So ²⁸⁶  I took the little scroll from the angel’s hand and ate it, and it did taste ²⁸⁷  as sweet as honey in my mouth, but ²⁸⁸  when I had eaten it, my stomach became bitter. 10:11 Then ²⁸⁹  they ²⁹⁰  told me: “You must prophesy again about many peoples, nations, ²⁹¹  languages, and kings.”

The Fate of the Two Witnesses

11:1 Then ²⁹²  a measuring rod ²⁹³  like a staff was given to me, and I was told, ²⁹⁴  “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But ²⁹⁵  do not measure the outer courtyard ²⁹⁶  of the temple; leave it out, ²⁹⁷  because it has been given to the Gentiles, ²⁹⁸  and they will trample on the holy city ²⁹⁹  for forty-two months. 11:3 And I will grant my two witnesses authority ³⁰⁰  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.) ³⁰¹  11:5 If ³⁰²  anyone wants to harm them, fire comes out of their mouths ³⁰³  and completely consumes ³⁰⁴  their enemies. If ³⁰⁵  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ³⁰⁶  to close up the sky so that it does not rain during the time ³⁰⁷  they are prophesying. They ³⁰⁸  have power ³⁰⁹  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ³¹⁰  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ³¹¹  them and kill them. 11:8 Their ³¹²  corpses will lie in the street ³¹³  of the great city that is symbolically ³¹⁴  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ³¹⁵  people, tribe, ³¹⁶  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ³¹⁷  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 ³¹⁸  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ³¹⁹  those who were watching them. 11:12 Then ³²⁰  they ³²¹  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ³²²  went up to heaven in a cloud while ³²³  their enemies stared at them. 11:13 Just then ³²⁴  a major earthquake took place and a tenth of the city collapsed; seven thousand people ³²⁵  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; ³²⁶  the third is coming quickly.

The Seventh Trumpet

11:15 Then ³²⁷  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, ³²⁸ 

and he will reign for ever and ever.”

11:16 Then ³²⁹  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ³³⁰  and worshiped God 11:17 with these words: ³³¹ 

“We give you thanks, Lord God, the All-Powerful, ³³² 

the one who is and who was,

because you have taken your great power

and begun to reign. ³³³ 

11:18 The ³³⁴  nations ³³⁵  were enraged,

but ³³⁶  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, ³³⁷ 

the prophets, their reward,

as well as to the saints

and to those who revere ³³⁸  your name, both small and great,

and the time has come ³³⁹  to destroy those who destroy ³⁴⁰  the earth.”

11:19 Then ³⁴¹  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, ³⁴²  crashes of thunder, an earthquake, and a great hailstorm. ³⁴³ 

The Woman, the Child, and the Dragon

12:1 Then ³⁴⁴  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. ³⁴⁵  12:2 She ³⁴⁶  was pregnant and was screaming in labor pains, struggling ³⁴⁷  to give birth. 12:3 Then ³⁴⁸  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ³⁴⁹  12:4 Now ³⁵⁰  the dragon’s ³⁵¹  tail swept away a third of the stars in heaven and hurled them to the earth. Then ³⁵²  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 ³⁵³  the woman gave birth to a son, a male child, ³⁵⁴  who is going to rule ³⁵⁵  over all the nations ³⁵⁶  with an iron rod. ³⁵⁷  Her ³⁵⁸  child was suddenly caught up to God and to his throne, 12:6 and she ³⁵⁹  fled into the wilderness ³⁶⁰  where a place had been prepared for her ³⁶¹  by God, so she could be taken care of ³⁶²  for 1,260 days.

War in Heaven

12:7 Then ³⁶³  war broke out in heaven: Michael ³⁶⁴  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ³⁶⁵  the dragon was not strong enough to prevail, ³⁶⁶  so there was no longer any place left ³⁶⁷  in heaven for him and his angels. ³⁶⁸  12:9 So ³⁶⁹  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 ³⁷⁰  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ³⁷¹  of his Christ, ³⁷²  have now come,

because the accuser of our brothers and sisters, ³⁷³ 

the one who accuses them day and night ³⁷⁴  before our God,

has been thrown down.

12:11 But ³⁷⁵  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ³⁷⁶  so much that they were afraid to die.

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

But ³⁷⁷  woe to the earth and the sea

because the devil has come down to you!

He ³⁷⁸  is filled with terrible anger,

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

12:13 Now ³⁷⁹  when the dragon realized ³⁸⁰  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But ³⁸¹  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ³⁸²  to the place God ³⁸³  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ³⁸⁴  12:15 Then ³⁸⁵  the serpent spouted water like a river out of his mouth after the woman in an attempt to ³⁸⁶  sweep her away by a flood, 12:16 but ³⁸⁷  the earth came to her rescue; ³⁸⁸  the ground opened up ³⁸⁹  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ³⁹⁰  the dragon became enraged at the woman and went away to make war on the rest of her children, ³⁹¹  those who keep ³⁹²  God’s commandments and hold to ³⁹³  the testimony about Jesus. ³⁹⁴  (12:18) And the dragon ³⁹⁵  stood ³⁹⁶  on the sand ³⁹⁷  of the seashore. ³⁹⁸ 

The Two Beasts

13:1 Then ³⁹⁹  I saw a beast coming up out of the sea. It ⁴⁰⁰  had ten horns and seven heads, and on its horns were ten diadem crowns, ⁴⁰¹  and on its heads a blasphemous name. ⁴⁰²  13:2 Now ⁴⁰³  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 ⁴⁰⁴  dragon gave the beast ⁴⁰⁵  his power, his throne, and great authority to rule. ⁴⁰⁶  13:3 One of the beast’s ⁴⁰⁷  heads appeared to have been killed, ⁴⁰⁸  but the lethal wound had been healed. ⁴⁰⁹  And the whole world followed ⁴¹⁰  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ⁴¹¹  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ⁴¹²  13:5 The beast ⁴¹³  was given a mouth speaking proud words ⁴¹⁴  and blasphemies, and he was permitted ⁴¹⁵  to exercise ruling authority ⁴¹⁶  for forty-two months. 13:6 So ⁴¹⁷  the beast ⁴¹⁸  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ⁴¹⁹  that is, those who dwell in heaven. 13:7 The beast ⁴²⁰  was permitted to go to war against the saints and conquer them. ⁴²¹  He was given ruling authority ⁴²²  over every tribe, people, ⁴²³  language, and nation, 13:8 and all those who live on the earth will worship the beast, ⁴²⁴  everyone whose name has not been written since the foundation of the world ⁴²⁵  in the book of life belonging to the Lamb who was killed. ⁴²⁶  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, ⁴²⁷ 

then by the sword he must be killed.

This ⁴²⁸  requires steadfast endurance ⁴²⁹  and faith from the saints.

13:11 Then ⁴³⁰  I saw another beast ⁴³¹  coming up from the earth. He ⁴³²  had two horns like a lamb, ⁴³³  but ⁴³⁴  was speaking like a dragon. 13:12 He ⁴³⁵  exercised all the ruling authority ⁴³⁶  of the first beast on his behalf, ⁴³⁷  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ⁴³⁸  performed momentous signs, even making fire come down from heaven in front of people ⁴³⁹  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 ⁴⁴⁰  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 ⁴⁴¹  was empowered ⁴⁴²  to give life ⁴⁴³  to the image of the first beast ⁴⁴⁴  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 ⁴⁴⁵  everyone (small and great, rich and poor, free and slave ⁴⁴⁶ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ⁴⁴⁷  or sell things ⁴⁴⁸  unless he bore ⁴⁴⁹  the mark of the beast – that is, his name or his number. ⁴⁵⁰  13:18 This calls for wisdom: ⁴⁵¹  Let the one who has insight calculate the beast’s number, for it is man’s number, ⁴⁵²  and his number is 666. ⁴⁵³ 

An Interlude: The Song of the 144,000

14:1 Then ⁴⁵⁴  I looked, and here was ⁴⁵⁵  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 ⁴⁵⁶  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ⁴⁵⁷  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 ⁴⁵⁸  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 ⁴⁵⁹  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; ⁴⁶⁰  they ⁴⁶¹  are blameless.

Three Angels and Three Messages

14:6 Then ⁴⁶²  I saw another ⁴⁶³  angel flying directly overhead, ⁴⁶⁴  and he had ⁴⁶⁵  an eternal gospel to proclaim ⁴⁶⁶  to those who live ⁴⁶⁷  on the earth – to every nation, tribe, ⁴⁶⁸  language, and people. 14:7 He declared ⁴⁶⁹  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 ⁴⁷⁰  second ⁴⁷¹  angel ⁴⁷²  followed the first, ⁴⁷³  declaring: ⁴⁷⁴  “Fallen, fallen is Babylon the great city! ⁴⁷⁵  She made all the nations ⁴⁷⁶  drink of the wine of her immoral passion.” ⁴⁷⁷ 

14:9 A ⁴⁷⁸  third angel ⁴⁷⁹  followed the first two, ⁴⁸⁰  declaring ⁴⁸¹  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 ⁴⁸²  will also drink of the wine of God’s anger ⁴⁸³  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁴⁸⁴  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ⁴⁸⁵  torture will go up ⁴⁸⁶  forever and ever, and those who worship the beast and his image will have ⁴⁸⁷  no rest day or night, along with ⁴⁸⁸  anyone who receives the mark of his name.” 14:12 This requires ⁴⁸⁹  the steadfast endurance ⁴⁹⁰  of the saints – those who obey ⁴⁹¹  God’s commandments and hold to ⁴⁹²  their faith in Jesus. ⁴⁹³ 

14:13 Then ⁴⁹⁴  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, ⁴⁹⁵  because their deeds will follow them.” ⁴⁹⁶ 

14:14 Then ⁴⁹⁷  I looked, and a white cloud appeared, ⁴⁹⁸  and seated on the cloud was one like a son of man! ⁴⁹⁹  He had ⁵⁰⁰  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ⁵⁰¹  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ⁵⁰²  your sickle and start to reap, ⁵⁰³  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ⁵⁰⁴  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ⁵⁰⁵  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ⁵⁰⁶  angel, who was in charge of ⁵⁰⁷  the fire, came from the altar and called in a loud voice to the angel ⁵⁰⁸  who had the sharp sickle, “Use ⁵⁰⁹  your sharp sickle and gather ⁵¹⁰  the clusters of grapes ⁵¹¹  off the vine of the earth, ⁵¹²  because its grapes ⁵¹³  are now ripe.” ⁵¹⁴  14:19 So ⁵¹⁵  the angel swung his sickle over the earth and gathered the grapes from the vineyard ⁵¹⁶  of the earth and tossed them into the great ⁵¹⁷  winepress of the wrath of God. 14:20 Then ⁵¹⁸  the winepress was stomped ⁵¹⁹  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ⁵²⁰  for a distance of almost two hundred miles. ⁵²¹ 

The Final Plagues

15:1 Then ⁵²²  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ⁵²³  (they are final because in them God’s anger is completed).

15:2 Then ⁵²⁴  I saw something like a sea of glass ⁵²⁵  mixed with fire, and those who had conquered ⁵²⁶  the beast and his image and the number of his name. They were standing ⁵²⁷  by ⁵²⁸  the sea of glass, holding harps given to them by God. ⁵²⁹  15:3 They ⁵³⁰  sang the song of Moses the servant ⁵³¹  of God and the song of the Lamb: ⁵³² 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁵³³ 

Just ⁵³⁴  and true are your ways,

King over the nations! ⁵³⁵ 

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

and glorify ⁵³⁶  your name, because you alone are holy? ⁵³⁷ 

All nations ⁵³⁸  will come and worship before you

for your righteous acts ⁵³⁹  have been revealed.”

15:5 After ⁵⁴⁰  these things I looked, and the temple (the tent ⁵⁴¹  of the testimony) ⁵⁴²  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 ⁵⁴³  around their chests. 15:7 Then ⁵⁴⁴  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ⁵⁴⁵  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 ⁵⁴⁶  no one could enter the temple until the seven plagues from the seven angels were completed.

The Bowls of God’s Wrath

16:1 Then ⁵⁴⁷  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.” ⁵⁴⁸  16:2 So ⁵⁴⁹  the first angel ⁵⁵⁰  went and poured out his bowl on the earth. Then ⁵⁵¹  ugly and painful sores ⁵⁵²  appeared on the people ⁵⁵³  who had the mark of the beast and who worshiped his image.

16:3 Next, ⁵⁵⁴  the second angel ⁵⁵⁵  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 ⁵⁵⁶  the third angel ⁵⁵⁷  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ⁵⁵⁸  I heard the angel of the waters saying:

“You are just ⁵⁵⁹  – the one who is and who was,

the Holy One – because you have passed these judgments, ⁵⁶⁰ 

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

so ⁵⁶¹  you have given them blood to drink. They got what they deserved!” ⁵⁶² 

16:7 Then ⁵⁶³  I heard the altar reply, ⁵⁶⁴  “Yes, Lord God, the All-Powerful, ⁵⁶⁵  your judgments are true and just!”

16:8 Then ⁵⁶⁶  the fourth angel ⁵⁶⁷  poured out his bowl on the sun, and it was permitted to scorch people ⁵⁶⁸  with fire. 16:9 Thus ⁵⁶⁹  people ⁵⁷⁰  were scorched by the terrible heat, ⁵⁷¹  yet ⁵⁷²  they blasphemed the name of God, who has ruling authority ⁵⁷³  over these plagues, and they would not repent and give him glory.

16:10 Then ⁵⁷⁴  the fifth angel ⁵⁷⁵  poured out his bowl on the throne of the beast so that ⁵⁷⁶  darkness covered his kingdom, ⁵⁷⁷  and people ⁵⁷⁸  began to bite ⁵⁷⁹  their tongues because ⁵⁸⁰  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ⁵⁸¹  and because of their sores, ⁵⁸²  but nevertheless ⁵⁸³  they still refused to repent ⁵⁸⁴  of their deeds.

16:12 Then ⁵⁸⁵  the sixth angel ⁵⁸⁶  poured out his bowl on the great river Euphrates and dried up its water ⁵⁸⁷  to prepare the way ⁵⁸⁸  for the kings from the east. ⁵⁸⁹  16:13 Then ⁵⁹⁰  I saw three unclean spirits ⁵⁹¹  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 ⁵⁹²  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁵⁹³ 

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

Blessed is the one who stays alert and does not lose ⁵⁹⁴  his clothes so that he will not have to walk around naked and his shameful condition ⁵⁹⁵  be seen.) ⁵⁹⁶ 

16:16 Now ⁵⁹⁷  the spirits ⁵⁹⁸  gathered the kings and their armies ⁵⁹⁹  to the place that is called Armageddon ⁶⁰⁰  in Hebrew.

16:17 Finally ⁶⁰¹  the seventh angel ⁶⁰²  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 ⁶⁰³  there were flashes of lightning, roaring, ⁶⁰⁴  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ⁶⁰⁵  has been on the earth, so tremendous was that earthquake. 16:19 The ⁶⁰⁶  great city was split into three parts and the cities of the nations ⁶⁰⁷  collapsed. ⁶⁰⁸  So ⁶⁰⁹  Babylon the great was remembered before God, and was given the cup ⁶¹⁰  filled with the wine made of God’s furious wrath. ⁶¹¹  16:20 Every ⁶¹²  island fled away ⁶¹³  and no mountains could be found. ⁶¹⁴  16:21 And gigantic hailstones, weighing about a hundred pounds ⁶¹⁵  each, fell from heaven ⁶¹⁶  on people, ⁶¹⁷  but they ⁶¹⁸  blasphemed God because of the plague of hail, since it ⁶¹⁹  was so horrendous. ⁶²⁰ 

[4:1]  ¹ 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]  ² tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ³ 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]  ⁴ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

[4:3]  ⁹ tn Grk “jasper stone.”

[4:3]  ¹⁰ sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

[4:3]  ¹¹ tn Or “a rainbow emerald-like in appearance.”

[4:4]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ¹³ 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]  ¹⁴ sn See the note on the word crown in Rev 3:11.

[4:5]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:5]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:6]  ²⁰ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[4:6]  ²¹ 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]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:7]  ²³ 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]  ²⁴ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

[4:8]  ²⁵ 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]  ²⁶ tn Or “They never stop saying day and night.”

[4:8]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ sn See the note on the word crown in Rev 3:11.

[4:10]  ³¹ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[4:11]  ³² 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 mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[5:1]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ³⁴ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ³⁵ 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]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:4]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

[5:4]  ³⁸ tn Grk “much.”

[5:5]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ⁴⁰ tn Grk “says” (a historical present).

[5:5]  ⁴¹ 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]  ⁴² tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ⁴³ tn The infinitive has been translated as an infinitive of result here.

[5:6]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ⁴⁵ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ⁴⁹ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A 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]  ⁵⁰ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:7]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:7]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁵⁵ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ⁵⁶ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁵⁷ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁵⁸ 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]  ⁵⁹ 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 mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁶³ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁶⁴ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁶⁵ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁶⁶ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A 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]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn Grk “saying.”

[5:12]  ⁷² tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁷⁴ tn Grk “saying.”

[5:13]  ⁷⁵ tn Or “dominion.”

[5:14]  ⁷⁶ 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]  ⁷⁷ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ⁷⁸ 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]  ⁷⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁸⁰ 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 mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  ⁸¹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ⁸² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ⁸³ tn Grk “the one sitting on it.”

[6:2]  ⁸⁴ sn See the note on the word crown in Rev 3:11.

[6:2]  ⁸⁵ 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]  ⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ⁸⁷ 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]  ⁸⁸ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[6:4]  ⁸⁹ tn Grk “the one sitting on it.”

[6:4]  ⁹⁰ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

[6:4]  ⁹¹ 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]  ⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ⁹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ⁹⁴ 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 mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:5]  ⁹⁵ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ⁹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ⁹⁷ tn Grk “the one sitting on it.”

[6:5]  ⁹⁸ 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]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:7]  ¹⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:8]  ¹⁰⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ¹⁰⁵ 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 mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  ¹⁰⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ¹⁰⁷ 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]  ¹⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁰⁹ tn Grk “the one sitting on it.”

[6:8]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  ¹¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹¹⁷ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ¹¹⁸ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ¹¹⁹ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[6:11]  ¹²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ¹²¹ 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]  ¹²² 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]  ¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  ¹²⁴ tn Or “powerful”; Grk “a great.”

[6:12]  ¹²⁵ tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  ¹²⁶ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

[6:13]  ¹²⁷ 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]  ¹²⁸ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ¹²⁹ 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]  ¹³⁰ tn Grk “great wind.”

[6:14]  ¹³¹ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ¹³² 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]  ¹³³ 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]  ¹³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ¹³⁵ 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]  ¹³⁶ 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]  ¹³⁷ tn See the note on the word “servants” in 1:1.

[6:16]  ¹³⁸ 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]  ¹³⁹ 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]  ¹⁴⁰ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ¹⁴¹ 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]  ¹⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ tn Or “signet” (L&N 6.54).

[7:2]  ¹⁴⁶ 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]  ¹⁴⁷ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ¹⁴⁸ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[7:3]  ¹⁴⁹ tn See the note on the word “servants” in 1:1.

[7:4]  ¹⁵⁰ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ¹⁵¹ tn Grk “who were sealed.”

[7:4]  ¹⁵² tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ¹⁵³ 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]  ¹⁵⁴ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ¹⁵⁵ 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]  ¹⁵⁶ tn The dative here has been translated as a dative of possession.

[7:11]  ¹⁵⁷ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ¹⁵⁸ 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]  ¹⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ¹⁶⁰ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  ¹⁶¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁶² 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]  ¹⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹⁶⁴ 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]  ¹⁶⁵ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁸ sn An allusion to Isa 25:8.

[8:1]  ¹⁶⁹ tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.

[8:1]  ¹⁷⁰ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

[8:2]  ¹⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:3]  ¹⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ¹⁷³ tn Grk “having.”

[8:3]  ¹⁷⁴ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ¹⁷⁵ 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]  ¹⁷⁶ 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]  ¹⁷⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ¹⁷⁸ 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]  ¹⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ¹⁸⁰ 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]  ¹⁸¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ¹⁸² tn Grk “having.”

[8:7]  ¹⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ¹⁸⁴ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[8:8]  ¹⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:8]  ¹⁸⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:9]  ¹⁸⁷ 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]  ¹⁸⁸ 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]  ¹⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ¹⁹⁰ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ¹⁹¹ tn Grk “fell.”

[8:11]  ¹⁹² tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ¹⁹³ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ¹⁹⁴ 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]  ¹⁹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ¹⁹⁶ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ¹⁹⁷ tn Grk “and many of the men died from these waters because they were bitter.”

[8:12]  ¹⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ¹⁹⁹ tn Grk “the day did not shine [with respect to] the third of it.”

[8:13]  ²⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ²⁰¹ tn Grk “one eagle.”

[8:13]  ²⁰² tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K 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]  ²⁰³ 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]  ²⁰⁴ tn Grk “about to sound their trumpets,” but this is redundant in English.

[9:1]  ²⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ²⁰⁶ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ²⁰⁷ 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]  ²⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:2]  ²⁰⁹ tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

[9:2]  ²¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ²¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ²¹² tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:4]  ²¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ²¹⁴ 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]  ²¹⁵ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ²¹⁶ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:5]  ²¹⁷ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ²¹⁸ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ²¹⁹ 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]  ²²⁰ 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]  ²²¹ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ²²² tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ²²³ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[9:6]  ²²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ²²⁵ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ²²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ²²⁷ 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]  ²²⁸ 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]  ²²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ²³⁰ 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]  ²³¹ 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]  ²³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:9]  ²³³ 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]  ²³⁴ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

[9:10]  ²³⁵ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:11]  ²³⁶ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[9:12]  ²³⁷ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[9:13]  ²³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ²³⁹ tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[9:14]  ²⁴⁰ tn Grk “having.”

[9:14]  ²⁴¹ 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]  ²⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:15]  ²⁴³ tn The Greek article τήν (thn) has been translated with demonstrative force here.

[9:15]  ²⁴⁴ 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]  ²⁴⁵ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

[9:16]  ²⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:16]  ²⁴⁷ tn Grk “twenty thousand of ten thousands.”

[9:17]  ²⁴⁸ 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]  ²⁴⁹ tn Grk “and those seated on them.”

[9:17]  ²⁵⁰ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ²⁵¹ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ²⁵² 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]  ²⁵³ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ²⁵⁴ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ²⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ²⁵⁶ tn Traditionally, “brimstone.”

[9:18]  ²⁵⁷ 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]  ²⁵⁸ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ²⁵⁹ tn Grk “is.”

[9:20]  ²⁶⁰ tn The word “made” is not in the Greek text but is implied.

[9:20]  ²⁶¹ 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]  ²⁶² 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]  ²⁶³ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[10:1]  ²⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ²⁶⁵ tn Or “clothed.”

[10:1]  ²⁶⁶ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[10:2]  ²⁶⁷ 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]  ²⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:4]  ²⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ²⁷⁰ tn The words “just then” are not in the Greek text, but are implied.

[10:5]  ²⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:6]  ²⁷² tn On this phrase see BDAG 1092 s.v. χρόνος.

[10:7]  ²⁷³ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ²⁷⁴ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ²⁷⁵ 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]  ²⁷⁶ tn See the note on the word “servants” in 1:1.

[10:8]  ²⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ²⁷⁸ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ²⁷⁹ 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]  ²⁸⁰ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ²⁸¹ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[10:9]  ²⁸² tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ²⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ²⁸⁴ 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]  ²⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:10]  ²⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ²⁸⁷ tn Grk “it was.” The idea of taste is implied.

[10:10]  ²⁸⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:11]  ²⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ²⁹⁰ tn The referent of “they” is not clear in the Greek text.

[10:11]  ²⁹¹ 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]  ²⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ²⁹³ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ²⁹⁴ tn Grk “saying.”

[11:2]  ²⁹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ²⁹⁶ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ²⁹⁷ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ²⁹⁸ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ²⁹⁹ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:3]  ³⁰⁰ 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]  ³⁰¹ sn This description is parenthetical in nature.

[11:5]  ³⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ³⁰³ tn This is a collective singular in Greek.

[11:5]  ³⁰⁴ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ³⁰⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ³⁰⁶ tn Or “authority.”

[11:6]  ³⁰⁷ tn Grk “the days.”

[11:6]  ³⁰⁸ 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.

[11:6]  ³⁰⁹ tn Or “authority.”

[11:7]  ³¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ³¹¹ tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ³¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ³¹³ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ³¹⁴ tn Grk “spiritually.”

[11:9]  ³¹⁵ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ³¹⁶ 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]  ³¹⁷ tn Or “to be buried.”

[11:11]  ³¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ³¹⁹ tn Grk “fell upon.”

[11:12]  ³²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ³²¹ 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]  ³²² tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ³²³ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:13]  ³²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ³²⁵ tn Grk “seven thousand names of men.”

[11:14]  ³²⁶ tn Grk “has passed.”

[11:15]  ³²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ³²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ³²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ³³⁰ 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]  ³³¹ tn Grk “saying.”

[11:17]  ³³² 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]  ³³³ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ³³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ³³⁵ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ³³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ³³⁷ tn See the note on the word “servants” in 1:1.

[11:18]  ³³⁸ tn Grk “who fear.”

[11:18]  ³³⁹ 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]  ³⁴⁰ 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]  ³⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ³⁴² 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]  ³⁴³ 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]  ³⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ³⁴⁵ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:2]  ³⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ³⁴⁷ 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]  ³⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ³⁴⁹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:4]  ³⁵⁰ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ³⁵¹ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ³⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:5]  ³⁵³ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ³⁵⁴ 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]  ³⁵⁵ tn Grk “shepherd.”

[12:5]  ³⁵⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ³⁵⁷ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  ³⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:6]  ³⁵⁹ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ³⁶⁰ tn Or “desert.”

[12:6]  ³⁶¹ tn Grk “where she has there a place prepared by God.”

[12:6]  ³⁶² tn Grk “so they can take care of her.”

[12:7]  ³⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ³⁶⁴ 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]  ³⁶⁵ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ³⁶⁶ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ³⁶⁷ tn Grk “found.”

[12:8]  ³⁶⁸ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  ³⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ³⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ³⁷¹ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ³⁷² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ³⁷³ 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]  ³⁷⁴ tn Or “who accuses them continually.”

[12:11]  ³⁷⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ³⁷⁶ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ³⁷⁷ 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]  ³⁷⁸ 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]  ³⁷⁹ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ³⁸⁰ tn Grk “saw.”

[12:14]  ³⁸¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ³⁸² tn Or “desert.”

[12:14]  ³⁸³ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ³⁸⁴ 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]  ³⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ³⁸⁶ tn Grk “so that he might make her swept away.”

[12:16]  ³⁸⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ³⁸⁸ tn Grk “the earth helped the woman.”

[12:16]  ³⁸⁹ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ³⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ³⁹¹ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ³⁹² tn Or “who obey.”

[12:17]  ³⁹³ tn Grk “and having.”

[12:17]  ³⁹⁴ 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]  ³⁹⁵ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ³⁹⁶ 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]  ³⁹⁷ tn Or “sandy beach” (L&N 1.64).

[12:17]  ³⁹⁸ 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]  ³⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ⁴⁰⁰ 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]  ⁴⁰¹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ⁴⁰² tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[13:2]  ⁴⁰³ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ⁴⁰⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ⁴⁰⁵ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ⁴⁰⁶ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ⁴⁰⁷ 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]  ⁴⁰⁸ 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]  ⁴⁰⁹ 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]  ⁴¹⁰ 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]  ⁴¹¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ⁴¹² 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]  ⁴¹³ 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]  ⁴¹⁴ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ⁴¹⁵ tn Grk “to it was granted.”

[13:5]  ⁴¹⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ⁴¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ⁴¹⁸ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ⁴¹⁹ 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]  ⁴²⁰ 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]  ⁴²¹ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ⁴²² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ⁴²³ 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]  ⁴²⁴ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁴²⁵ 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]  ⁴²⁶ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ⁴²⁷ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ⁴²⁸ 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]  ⁴²⁹ tn Or “perseverance.”

[13:11]  ⁴³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ⁴³¹ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ⁴³² 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]  ⁴³³ 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]  ⁴³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ⁴³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁴³⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁴³⁷ 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]  ⁴³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ⁴³⁹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ⁴⁴⁰ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  ⁴⁴¹ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁴⁴² tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ⁴⁴³ 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]  ⁴⁴⁴ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ⁴⁴⁵ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ⁴⁴⁶ tn See the note on the word “servants” in 1:1.

[13:17]  ⁴⁴⁷ 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]  ⁴⁴⁸ 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]  ⁴⁴⁹ tn Grk “except the one who had.”

[13:17]  ⁴⁵⁰ tn Grk “his name or the number of his name.”

[13:18]  ⁴⁵¹ tn Grk “Here is wisdom.”

[13:18]  ⁴⁵² 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]  ⁴⁵³ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[14:1]  ⁴⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ⁴⁵⁵ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ⁴⁵⁶ 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]  ⁴⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:3]  ⁴⁵⁸ 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]  ⁴⁵⁹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:5]  ⁴⁶⁰ tn Grk “in their mouth was not found a lie.”

[14:5]  ⁴⁶¹ tc Several mss (Ì⁴⁷ א 1 1006 1611 2351 Ï^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.

[14:6]  ⁴⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ⁴⁶³ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

[14:6]  ⁴⁶⁴ 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]  ⁴⁶⁵ tn Grk “having.”

[14:6]  ⁴⁶⁶ tn Or “an eternal gospel to announce as good news.”

[14:6]  ⁴⁶⁷ tn Grk “to those seated on the earth.”

[14:6]  ⁴⁶⁸ 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]  ⁴⁶⁹ 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]  ⁴⁷⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ⁴⁷¹ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  ⁴⁷² tn Grk “And another angel, a second.”

[14:8]  ⁴⁷³ 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]  ⁴⁷⁴ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ⁴⁷⁵ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ⁴⁷⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ⁴⁷⁷ 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]  ⁴⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ⁴⁷⁹ tn Grk “And another angel, a third.”

[14:9]  ⁴⁸⁰ tn Grk “followed them.”

[14:9]  ⁴⁸¹ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ⁴⁸² tn Grk “he himself.”

[14:10]  ⁴⁸³ 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]  ⁴⁸⁴ tn Traditionally, “brimstone.”

[14:11]  ⁴⁸⁵ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁴⁸⁶ 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]  ⁴⁸⁷ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁴⁸⁸ tn Grk “and.”

[14:12]  ⁴⁸⁹ tn Grk “Here is.”

[14:12]  ⁴⁹⁰ tn Or “the perseverance.”

[14:12]  ⁴⁹¹ tn Grk “who keep.”

[14:12]  ⁴⁹² tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ⁴⁹³ 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]  ⁴⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ⁴⁹⁵ tn Or “from their trouble” (L&N 22.7).

[14:13]  ⁴⁹⁶ tn Grk “their deeds will follow with them.”

[14:14]  ⁴⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ⁴⁹⁸ tn Grk “and behold, a white cloud.”

[14:14]  ⁴⁹⁹ 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]  ⁵⁰⁰ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ⁵⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ⁵⁰² tn Grk “Send out.”

[14:15]  ⁵⁰³ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ⁵⁰⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ⁵⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ⁵⁰⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ⁵⁰⁷ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ⁵⁰⁸ 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]  ⁵⁰⁹ tn Grk “Send.”

[14:18]  ⁵¹⁰ 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]  ⁵¹¹ 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]  ⁵¹² tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ⁵¹³ 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]  ⁵¹⁴ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ⁵¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ⁵¹⁶ 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]  ⁵¹⁷ 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]  ⁵¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ⁵¹⁹ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ⁵²⁰ 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]  ⁵²¹ 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]  ⁵²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ⁵²³ tn Grk “seven plagues – the last ones.”

[15:2]  ⁵²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁵²⁵ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ⁵²⁶ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ⁵²⁷ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ⁵²⁸ 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]  ⁵²⁹ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ⁵³⁰ tn Here καί (kai) has not been translated.

[15:3]  ⁵³¹ tn See the note on the word “servants” in 1:1.

[15:3]  ⁵³² tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁵³³ 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]  ⁵³⁴ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁵³⁵ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[15:4]  ⁵³⁶ tn Or “and praise.”

[15:4]  ⁵³⁷ 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]  ⁵³⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁵³⁹ 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]  ⁵⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ⁵⁴¹ 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]  ⁵⁴² 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]  ⁵⁴³ 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]  ⁵⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ⁵⁴⁵ tn Or “anger.”

[15:8]  ⁵⁴⁶ 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]  ⁵⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁵⁴⁸ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:2]  ⁵⁴⁹ 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]  ⁵⁵⁰ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ⁵⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ⁵⁵² tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ⁵⁵³ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  ⁵⁵⁴ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ⁵⁵⁵ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ⁵⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ⁵⁵⁷ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ⁵⁵⁸ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ⁵⁵⁹ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ⁵⁶⁰ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ⁵⁶¹ 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]  ⁵⁶² tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ⁵⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ⁵⁶⁴ tn Grk “the altar saying.”

[16:7]  ⁵⁶⁵ 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]  ⁵⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ⁵⁶⁷ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ⁵⁶⁸ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁵⁶⁹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ⁵⁷⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁵⁷¹ 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]  ⁵⁷² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ⁵⁷³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ⁵⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ⁵⁷⁵ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ⁵⁷⁶ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ⁵⁷⁷ tn Grk “his kingdom became dark.”

[16:10]  ⁵⁷⁸ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ⁵⁷⁹ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ⁵⁸⁰ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ⁵⁸¹ 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]  ⁵⁸² tn Or “ulcerated sores” (see 16:2).

[16:11]  ⁵⁸³ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ⁵⁸⁴ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ⁵⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ⁵⁸⁶ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ⁵⁸⁷ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁵⁸⁸ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁵⁸⁹ 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]  ⁵⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ⁵⁹¹ sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ⁵⁹² 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]  ⁵⁹³ 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]  ⁵⁹⁴ 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]  ⁵⁹⁵ 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]  ⁵⁹⁶ 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]  ⁵⁹⁷ 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]  ⁵⁹⁸ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ⁵⁹⁹ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ⁶⁰⁰ tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

[16:17]  ⁶⁰¹ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ⁶⁰² tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ⁶⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ⁶⁰⁴ 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]  ⁶⁰⁵ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ⁶⁰⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ⁶⁰⁷ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ⁶⁰⁸ tn Grk “fell.”

[16:19]  ⁶⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ⁶¹⁰ 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]  ⁶¹¹ 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]  ⁶¹² tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ⁶¹³ tn Or “vanished.”

[16:20]  ⁶¹⁴ 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]  ⁶¹⁵ 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]  ⁶¹⁶ 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]  ⁶¹⁷ 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]  ⁶¹⁸ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁶¹⁹ tn Grk “the plague of it.”

[16:21]  ⁶²⁰ tn Grk “since the plague of it was exceedingly great.”