Revelation 6:1--22:6

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, ¹  “Come!” ²  6:2 So ³  I looked, ⁴  and here came ⁵  a white horse! The ⁶  one who rode it ⁷  had a bow, and he was given a crown, ⁸  and as a conqueror ⁹  he rode out to conquer.

6:3 Then ¹⁰  when the Lamb ¹¹  opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, ¹²  came out, and the one who rode it ¹³  was granted permission ¹⁴  to take peace from the earth, so that people would butcher ¹⁵  one another, and he was given a huge sword.

6:5 Then ¹⁶  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ¹⁷  I looked, ¹⁸  and here came ¹⁹  a black horse! The ²⁰  one who rode it ²¹  had a balance scale ²²  in his hand. 6:6 Then ²³  I heard something like a voice from among the four living creatures saying, “A quart ²⁴  of wheat will cost a day’s pay ²⁵  and three quarts of barley will cost a day’s pay. But ²⁶  do not damage the olive oil and the wine!”

6:7 Then ²⁷  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So ²⁸  I looked ²⁹  and here came ³⁰  a pale green ³¹  horse! The ³²  name of the one who rode it ³³  was Death, and Hades followed right behind. ³⁴  They ³⁵  were given authority over a fourth of the earth, to kill its population with the sword, ³⁶  famine, and disease, ³⁷  and by the wild animals of the earth.

6:9 Now ³⁸  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ³⁹  because of the word of God and because of the testimony they had given. 6:10 They ⁴⁰  cried out with a loud voice, ⁴¹  “How long, ⁴²  Sovereign Master, ⁴³  holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each ⁴⁴  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ⁴⁵  of both their fellow servants ⁴⁶  and their brothers who were going to be killed just as they had been.

6:12 Then ⁴⁷  I looked when the Lamb opened the sixth seal, and a huge ⁴⁸  earthquake took place; the sun became as black as sackcloth made of hair, ⁴⁹  and the full moon became blood red; ⁵⁰  6:13 and the stars in the sky ⁵¹  fell to the earth like a fig tree dropping ⁵²  its unripe figs ⁵³  when shaken by a fierce ⁵⁴  wind. 6:14 The sky ⁵⁵  was split apart ⁵⁶  like a scroll being rolled up, ⁵⁷  and every mountain and island was moved from its place. 6:15 Then ⁵⁸  the kings of the earth, the ⁵⁹  very important people, the generals, ⁶⁰  the rich, the powerful, and everyone, slave ⁶¹  and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They ⁶²  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, ⁶³  6:17 because the great day of their ⁶⁴  wrath has come, and who is able to withstand it?” ⁶⁵ 

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 ⁶⁶  I saw another angel ascending from the east, ⁶⁷  who had ⁶⁸  the seal ⁶⁹  of the living God. He ⁷⁰  shouted out with a loud voice to the four angels who had been given permission ⁷¹  to damage the earth and the sea: ⁷²  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 ⁷³  of our God.” 7:4 Now ⁷⁴  I heard the number of those who were marked with the seal, ⁷⁵  one hundred and forty-four thousand, sealed from all ⁷⁶  the tribes of the people of Israel: ⁷⁷ 

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 ⁷⁸  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁷⁹  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, ⁸⁰ 

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

7:11 And all the angels stood ⁸¹  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 ⁸²  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 ⁸³  one of the elders asked ⁸⁴  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So ⁸⁵  I said to him, “My lord, you know the answer.” ⁸⁶  Then ⁸⁷  he said to me, “These are the ones who have come out of the great tribulation. They ⁸⁸  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 ⁸⁹  him day and night in his temple, and the one seated on the throne will shelter them. ⁹⁰  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ⁹¹  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.” ⁹² 

The Seventh Seal

8:1 Now ⁹³  when the Lamb ⁹⁴  opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then ⁹⁵  I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another ⁹⁶  angel holding ⁹⁷  a golden censer ⁹⁸  came and was stationed ⁹⁹  at the altar. A ¹⁰⁰  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 ¹⁰¹  smoke coming from the incense, ¹⁰²  along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then ¹⁰³  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, ¹⁰⁴  flashes of lightning, and an earthquake.

8:6 Now ¹⁰⁵  the seven angels holding ¹⁰⁶  the seven trumpets prepared to blow them.

8:7 The ¹⁰⁷  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ¹⁰⁸  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 ¹⁰⁹  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ¹¹⁰  third of the sea became blood, 8:9 and a third of the creatures ¹¹¹  living in the sea died, and a third of the ships were completely destroyed. ¹¹² 

8:10 Then ¹¹³  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ¹¹⁴  it landed ¹¹⁵  on a third of the rivers and on the springs of water. 8:11 (Now ¹¹⁶  the name of the star is ¹¹⁷  Wormwood.) ¹¹⁸  So ¹¹⁹  a third of the waters became wormwood, ¹²⁰  and many people died from these waters because they were poisoned. ¹²¹ 

8:12 Then ¹²²  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 ¹²³  and for a third of the night likewise. 8:13 Then ¹²⁴  I looked, and I heard an ¹²⁵  eagle ¹²⁶  flying directly overhead, ¹²⁷  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!” ¹²⁸ 

9:1 Then ¹²⁹  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ¹³⁰  to the earth, and he was given the key to the shaft of the abyss. ¹³¹  9:2 He ¹³²  opened the shaft of the abyss and smoke rose out of it ¹³³  like smoke from a giant furnace. The ¹³⁴  sun and the air were darkened with smoke from the shaft. 9:3 Then ¹³⁵  out of the smoke came locusts onto the earth, and they were given power ¹³⁶  like that of the scorpions of the earth. 9:4 They ¹³⁷  were told ¹³⁸  not to damage the grass of the earth, or any green plant or tree, but only those people ¹³⁹  who did not have the seal of God on their ¹⁴⁰  forehead. 9:5 The locusts ¹⁴¹  were not given permission ¹⁴²  to kill ¹⁴³  them, but only to torture ¹⁴⁴  them ¹⁴⁵  for five months, and their torture was like that ¹⁴⁶  of a scorpion when it stings a person. ¹⁴⁷  9:6 In ¹⁴⁸  those days people ¹⁴⁹  will seek death, but ¹⁵⁰  will not be able to ¹⁵¹  find it; they will long to die, but death will flee from them.

9:7 Now ¹⁵²  the locusts looked like horses equipped for battle. On ¹⁵³  their heads were something like crowns similar to gold, ¹⁵⁴  and their faces looked like men’s ¹⁵⁵  faces. 9:8 They ¹⁵⁶  had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates ¹⁵⁷  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 ¹⁵⁸  tails and stingers like scorpions, and their ability ¹⁵⁹  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. ¹⁶⁰ 

9:12 The first woe has passed, but ¹⁶¹  two woes are still coming after these things!

9:13 Then ¹⁶²  the sixth angel blew his trumpet, and I heard a single voice coming from the ¹⁶³  horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding ¹⁶⁴  the trumpet, “Set free ¹⁶⁵  the four angels who are bound at the great river Euphrates!” 9:15 Then ¹⁶⁶  the four angels who had been prepared for this ¹⁶⁷  hour, day, ¹⁶⁸  month, and year were set free to kill ¹⁶⁹  a third of humanity. 9:16 The ¹⁷⁰  number of soldiers on horseback was two hundred million; ¹⁷¹  I heard their number. 9:17 Now ¹⁷²  this is what the horses and their riders ¹⁷³  looked like in my ¹⁷⁴  vision: The riders had breastplates that were fiery red, ¹⁷⁵  dark blue, ¹⁷⁶  and sulfurous ¹⁷⁷  yellow in color. ¹⁷⁸  The ¹⁷⁹  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ¹⁸⁰  came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, ¹⁸¹  by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power ¹⁸²  of the horses resides ¹⁸³  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 ¹⁸⁴  of gold, silver, ¹⁸⁵  bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, ¹⁸⁶  they did not repent of their murders, of their magic spells, ¹⁸⁷  of their sexual immorality, or of their stealing.

The Angel with the Little Scroll

10:1 Then ¹⁸⁸  I saw another powerful angel descending from heaven, wrapped ¹⁸⁹  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ¹⁹⁰  10:2 He held ¹⁹¹  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 ¹⁹²  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 ¹⁹³  just then ¹⁹⁴  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then ¹⁹⁵  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! ¹⁹⁶  10:7 But in the days ¹⁹⁷  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ¹⁹⁸  just as he has ¹⁹⁹  proclaimed to his servants ²⁰⁰  the prophets.” 10:8 Then ²⁰¹  the voice I had heard from heaven began to speak ²⁰²  to me ²⁰³  again, ²⁰⁴  “Go and take the open ²⁰⁵  scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So ²⁰⁶  I went to the angel and asked him to give me the little scroll. He ²⁰⁷  said to me, “Take the scroll ²⁰⁸  and eat it. It ²⁰⁹  will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So ²¹⁰  I took the little scroll from the angel’s hand and ate it, and it did taste ²¹¹  as sweet as honey in my mouth, but ²¹²  when I had eaten it, my stomach became bitter. 10:11 Then ²¹³  they ²¹⁴  told me: “You must prophesy again about many peoples, nations, ²¹⁵  languages, and kings.”

The Fate of the Two Witnesses

11:1 Then ²¹⁶  a measuring rod ²¹⁷  like a staff was given to me, and I was told, ²¹⁸  “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But ²¹⁹  do not measure the outer courtyard ²²⁰  of the temple; leave it out, ²²¹  because it has been given to the Gentiles, ²²²  and they will trample on the holy city ²²³  for forty-two months. 11:3 And I will grant my two witnesses authority ²²⁴  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.) ²²⁵  11:5 If ²²⁶  anyone wants to harm them, fire comes out of their mouths ²²⁷  and completely consumes ²²⁸  their enemies. If ²²⁹  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ²³⁰  to close up the sky so that it does not rain during the time ²³¹  they are prophesying. They ²³²  have power ²³³  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ²³⁴  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ²³⁵  them and kill them. 11:8 Their ²³⁶  corpses will lie in the street ²³⁷  of the great city that is symbolically ²³⁸  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ²³⁹  people, tribe, ²⁴⁰  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ²⁴¹  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 ²⁴²  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ²⁴³  those who were watching them. 11:12 Then ²⁴⁴  they ²⁴⁵  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ²⁴⁶  went up to heaven in a cloud while ²⁴⁷  their enemies stared at them. 11:13 Just then ²⁴⁸  a major earthquake took place and a tenth of the city collapsed; seven thousand people ²⁴⁹  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; ²⁵⁰  the third is coming quickly.

The Seventh Trumpet

11:15 Then ²⁵¹  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, ²⁵² 

and he will reign for ever and ever.”

11:16 Then ²⁵³  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ²⁵⁴  and worshiped God 11:17 with these words: ²⁵⁵ 

“We give you thanks, Lord God, the All-Powerful, ²⁵⁶ 

the one who is and who was,

because you have taken your great power

and begun to reign. ²⁵⁷ 

11:18 The ²⁵⁸  nations ²⁵⁹  were enraged,

but ²⁶⁰  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, ²⁶¹ 

the prophets, their reward,

as well as to the saints

and to those who revere ²⁶²  your name, both small and great,

and the time has come ²⁶³  to destroy those who destroy ²⁶⁴  the earth.”

11:19 Then ²⁶⁵  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, ²⁶⁶  crashes of thunder, an earthquake, and a great hailstorm. ²⁶⁷ 

The Woman, the Child, and the Dragon

12:1 Then ²⁶⁸  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. ²⁶⁹  12:2 She ²⁷⁰  was pregnant and was screaming in labor pains, struggling ²⁷¹  to give birth. 12:3 Then ²⁷²  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ²⁷³  12:4 Now ²⁷⁴  the dragon’s ²⁷⁵  tail swept away a third of the stars in heaven and hurled them to the earth. Then ²⁷⁶  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 ²⁷⁷  the woman gave birth to a son, a male child, ²⁷⁸  who is going to rule ²⁷⁹  over all the nations ²⁸⁰  with an iron rod. ²⁸¹  Her ²⁸²  child was suddenly caught up to God and to his throne, 12:6 and she ²⁸³  fled into the wilderness ²⁸⁴  where a place had been prepared for her ²⁸⁵  by God, so she could be taken care of ²⁸⁶  for 1,260 days.

War in Heaven

12:7 Then ²⁸⁷  war broke out in heaven: Michael ²⁸⁸  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ²⁸⁹  the dragon was not strong enough to prevail, ²⁹⁰  so there was no longer any place left ²⁹¹  in heaven for him and his angels. ²⁹²  12:9 So ²⁹³  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 ²⁹⁴  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ²⁹⁵  of his Christ, ²⁹⁶  have now come,

because the accuser of our brothers and sisters, ²⁹⁷ 

the one who accuses them day and night ²⁹⁸  before our God,

has been thrown down.

12:11 But ²⁹⁹  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ³⁰⁰  so much that they were afraid to die.

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

But ³⁰¹  woe to the earth and the sea

because the devil has come down to you!

He ³⁰²  is filled with terrible anger,

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

12:13 Now ³⁰³  when the dragon realized ³⁰⁴  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But ³⁰⁵  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ³⁰⁶  to the place God ³⁰⁷  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ³⁰⁸  12:15 Then ³⁰⁹  the serpent spouted water like a river out of his mouth after the woman in an attempt to ³¹⁰  sweep her away by a flood, 12:16 but ³¹¹  the earth came to her rescue; ³¹²  the ground opened up ³¹³  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ³¹⁴  the dragon became enraged at the woman and went away to make war on the rest of her children, ³¹⁵  those who keep ³¹⁶  God’s commandments and hold to ³¹⁷  the testimony about Jesus. ³¹⁸  (12:18) And the dragon ³¹⁹  stood ³²⁰  on the sand ³²¹  of the seashore. ³²² 

The Two Beasts

13:1 Then ³²³  I saw a beast coming up out of the sea. It ³²⁴  had ten horns and seven heads, and on its horns were ten diadem crowns, ³²⁵  and on its heads a blasphemous name. ³²⁶  13:2 Now ³²⁷  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 ³²⁸  dragon gave the beast ³²⁹  his power, his throne, and great authority to rule. ³³⁰  13:3 One of the beast’s ³³¹  heads appeared to have been killed, ³³²  but the lethal wound had been healed. ³³³  And the whole world followed ³³⁴  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ³³⁵  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ³³⁶  13:5 The beast ³³⁷  was given a mouth speaking proud words ³³⁸  and blasphemies, and he was permitted ³³⁹  to exercise ruling authority ³⁴⁰  for forty-two months. 13:6 So ³⁴¹  the beast ³⁴²  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ³⁴³  that is, those who dwell in heaven. 13:7 The beast ³⁴⁴  was permitted to go to war against the saints and conquer them. ³⁴⁵  He was given ruling authority ³⁴⁶  over every tribe, people, ³⁴⁷  language, and nation, 13:8 and all those who live on the earth will worship the beast, ³⁴⁸  everyone whose name has not been written since the foundation of the world ³⁴⁹  in the book of life belonging to the Lamb who was killed. ³⁵⁰  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, ³⁵¹ 

then by the sword he must be killed.

This ³⁵²  requires steadfast endurance ³⁵³  and faith from the saints.

13:11 Then ³⁵⁴  I saw another beast ³⁵⁵  coming up from the earth. He ³⁵⁶  had two horns like a lamb, ³⁵⁷  but ³⁵⁸  was speaking like a dragon. 13:12 He ³⁵⁹  exercised all the ruling authority ³⁶⁰  of the first beast on his behalf, ³⁶¹  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ³⁶²  performed momentous signs, even making fire come down from heaven in front of people ³⁶³  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 ³⁶⁴  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 ³⁶⁵  was empowered ³⁶⁶  to give life ³⁶⁷  to the image of the first beast ³⁶⁸  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 ³⁶⁹  everyone (small and great, rich and poor, free and slave ³⁷⁰ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ³⁷¹  or sell things ³⁷²  unless he bore ³⁷³  the mark of the beast – that is, his name or his number. ³⁷⁴  13:18 This calls for wisdom: ³⁷⁵  Let the one who has insight calculate the beast’s number, for it is man’s number, ³⁷⁶  and his number is 666. ³⁷⁷ 

An Interlude: The Song of the 144,000

14:1 Then ³⁷⁸  I looked, and here was ³⁷⁹  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 ³⁸⁰  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ³⁸¹  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 ³⁸²  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 ³⁸³  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; ³⁸⁴  they ³⁸⁵  are blameless.

Three Angels and Three Messages

14:6 Then ³⁸⁶  I saw another ³⁸⁷  angel flying directly overhead, ³⁸⁸  and he had ³⁸⁹  an eternal gospel to proclaim ³⁹⁰  to those who live ³⁹¹  on the earth – to every nation, tribe, ³⁹²  language, and people. 14:7 He declared ³⁹³  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 ³⁹⁴  second ³⁹⁵  angel ³⁹⁶  followed the first, ³⁹⁷  declaring: ³⁹⁸  “Fallen, fallen is Babylon the great city! ³⁹⁹  She made all the nations ⁴⁰⁰  drink of the wine of her immoral passion.” ⁴⁰¹ 

14:9 A ⁴⁰²  third angel ⁴⁰³  followed the first two, ⁴⁰⁴  declaring ⁴⁰⁵  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 ⁴⁰⁶  will also drink of the wine of God’s anger ⁴⁰⁷  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ⁴⁰⁸  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ⁴⁰⁹  torture will go up ⁴¹⁰  forever and ever, and those who worship the beast and his image will have ⁴¹¹  no rest day or night, along with ⁴¹²  anyone who receives the mark of his name.” 14:12 This requires ⁴¹³  the steadfast endurance ⁴¹⁴  of the saints – those who obey ⁴¹⁵  God’s commandments and hold to ⁴¹⁶  their faith in Jesus. ⁴¹⁷ 

14:13 Then ⁴¹⁸  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, ⁴¹⁹  because their deeds will follow them.” ⁴²⁰ 

14:14 Then ⁴²¹  I looked, and a white cloud appeared, ⁴²²  and seated on the cloud was one like a son of man! ⁴²³  He had ⁴²⁴  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ⁴²⁵  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ⁴²⁶  your sickle and start to reap, ⁴²⁷  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ⁴²⁸  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ⁴²⁹  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ⁴³⁰  angel, who was in charge of ⁴³¹  the fire, came from the altar and called in a loud voice to the angel ⁴³²  who had the sharp sickle, “Use ⁴³³  your sharp sickle and gather ⁴³⁴  the clusters of grapes ⁴³⁵  off the vine of the earth, ⁴³⁶  because its grapes ⁴³⁷  are now ripe.” ⁴³⁸  14:19 So ⁴³⁹  the angel swung his sickle over the earth and gathered the grapes from the vineyard ⁴⁴⁰  of the earth and tossed them into the great ⁴⁴¹  winepress of the wrath of God. 14:20 Then ⁴⁴²  the winepress was stomped ⁴⁴³  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ⁴⁴⁴  for a distance of almost two hundred miles. ⁴⁴⁵ 

The Final Plagues

15:1 Then ⁴⁴⁶  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ⁴⁴⁷  (they are final because in them God’s anger is completed).

15:2 Then ⁴⁴⁸  I saw something like a sea of glass ⁴⁴⁹  mixed with fire, and those who had conquered ⁴⁵⁰  the beast and his image and the number of his name. They were standing ⁴⁵¹  by ⁴⁵²  the sea of glass, holding harps given to them by God. ⁴⁵³  15:3 They ⁴⁵⁴  sang the song of Moses the servant ⁴⁵⁵  of God and the song of the Lamb: ⁴⁵⁶ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁴⁵⁷ 

Just ⁴⁵⁸  and true are your ways,

King over the nations! ⁴⁵⁹ 

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

and glorify ⁴⁶⁰  your name, because you alone are holy? ⁴⁶¹ 

All nations ⁴⁶²  will come and worship before you

for your righteous acts ⁴⁶³  have been revealed.”

15:5 After ⁴⁶⁴  these things I looked, and the temple (the tent ⁴⁶⁵  of the testimony) ⁴⁶⁶  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 ⁴⁶⁷  around their chests. 15:7 Then ⁴⁶⁸  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ⁴⁶⁹  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 ⁴⁷⁰  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 ⁴⁷¹  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.” ⁴⁷²  16:2 So ⁴⁷³  the first angel ⁴⁷⁴  went and poured out his bowl on the earth. Then ⁴⁷⁵  ugly and painful sores ⁴⁷⁶  appeared on the people ⁴⁷⁷  who had the mark of the beast and who worshiped his image.

16:3 Next, ⁴⁷⁸  the second angel ⁴⁷⁹  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 ⁴⁸⁰  the third angel ⁴⁸¹  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ⁴⁸²  I heard the angel of the waters saying:

“You are just ⁴⁸³  – the one who is and who was,

the Holy One – because you have passed these judgments, ⁴⁸⁴ 

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

so ⁴⁸⁵  you have given them blood to drink. They got what they deserved!” ⁴⁸⁶ 

16:7 Then ⁴⁸⁷  I heard the altar reply, ⁴⁸⁸  “Yes, Lord God, the All-Powerful, ⁴⁸⁹  your judgments are true and just!”

16:8 Then ⁴⁹⁰  the fourth angel ⁴⁹¹  poured out his bowl on the sun, and it was permitted to scorch people ⁴⁹²  with fire. 16:9 Thus ⁴⁹³  people ⁴⁹⁴  were scorched by the terrible heat, ⁴⁹⁵  yet ⁴⁹⁶  they blasphemed the name of God, who has ruling authority ⁴⁹⁷  over these plagues, and they would not repent and give him glory.

16:10 Then ⁴⁹⁸  the fifth angel ⁴⁹⁹  poured out his bowl on the throne of the beast so that ⁵⁰⁰  darkness covered his kingdom, ⁵⁰¹  and people ⁵⁰²  began to bite ⁵⁰³  their tongues because ⁵⁰⁴  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ⁵⁰⁵  and because of their sores, ⁵⁰⁶  but nevertheless ⁵⁰⁷  they still refused to repent ⁵⁰⁸  of their deeds.

16:12 Then ⁵⁰⁹  the sixth angel ⁵¹⁰  poured out his bowl on the great river Euphrates and dried up its water ⁵¹¹  to prepare the way ⁵¹²  for the kings from the east. ⁵¹³  16:13 Then ⁵¹⁴  I saw three unclean spirits ⁵¹⁵  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 ⁵¹⁶  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁵¹⁷ 

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

Blessed is the one who stays alert and does not lose ⁵¹⁸  his clothes so that he will not have to walk around naked and his shameful condition ⁵¹⁹  be seen.) ⁵²⁰ 

16:16 Now ⁵²¹  the spirits ⁵²²  gathered the kings and their armies ⁵²³  to the place that is called Armageddon ⁵²⁴  in Hebrew.

16:17 Finally ⁵²⁵  the seventh angel ⁵²⁶  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 ⁵²⁷  there were flashes of lightning, roaring, ⁵²⁸  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ⁵²⁹  has been on the earth, so tremendous was that earthquake. 16:19 The ⁵³⁰  great city was split into three parts and the cities of the nations ⁵³¹  collapsed. ⁵³²  So ⁵³³  Babylon the great was remembered before God, and was given the cup ⁵³⁴  filled with the wine made of God’s furious wrath. ⁵³⁵  16:20 Every ⁵³⁶  island fled away ⁵³⁷  and no mountains could be found. ⁵³⁸  16:21 And gigantic hailstones, weighing about a hundred pounds ⁵³⁹  each, fell from heaven ⁵⁴⁰  on people, ⁵⁴¹  but they ⁵⁴²  blasphemed God because of the plague of hail, since it ⁵⁴³  was so horrendous. ⁵⁴⁴ 

The Great Prostitute and the Beast

17:1 Then ⁵⁴⁵  one of the seven angels who had the seven bowls came and spoke to me. ⁵⁴⁶  “Come,” he said, “I will show you the condemnation and punishment ⁵⁴⁷  of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” ⁵⁴⁸  17:3 So ⁵⁴⁹  he carried me away in the Spirit ⁵⁵⁰  to a wilderness, ⁵⁵¹  and there ⁵⁵²  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now ⁵⁵³  the woman was dressed in purple and scarlet clothing, ⁵⁵⁴  and adorned with gold, ⁵⁵⁵  precious stones, and pearls. She held ⁵⁵⁶  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ⁵⁵⁷  17:5 On ⁵⁵⁸  her forehead was written a name, a mystery: ⁵⁵⁹  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁵⁶⁰  I ⁵⁶¹  was greatly astounded ⁵⁶²  when I saw her. 17:7 But ⁵⁶³  the angel said to me, “Why are you astounded? I will interpret ⁵⁶⁴  for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss ⁵⁶⁵  and then go to destruction. The ⁵⁶⁶  inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that ⁵⁶⁷  the beast was, and is not, but is to come. 17:9 (This requires ⁵⁶⁸  a mind that has wisdom.) The seven heads are seven mountains ⁵⁶⁹  the woman sits on. They are also seven kings: 17:10 five have fallen; one is, ⁵⁷⁰  and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The ⁵⁷¹  beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The ⁵⁷²  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁵⁷³  as kings with the beast for one hour. 17:13 These kings ⁵⁷⁴  have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ⁵⁷⁵  the Lamb are the called, chosen, and faithful.”

17:15 Then ⁵⁷⁶  the angel ⁵⁷⁷  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ⁵⁷⁸  nations, and languages. 17:16 The ⁵⁷⁹  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ⁵⁸⁰  will consume her flesh and burn her up with fire. ⁵⁸¹  17:17 For God has put into their minds ⁵⁸²  to carry out his purpose ⁵⁸³  by making ⁵⁸⁴  a decision ⁵⁸⁵  to give their royal power ⁵⁸⁶  to the beast until the words of God are fulfilled. ⁵⁸⁷  17:18 As for ⁵⁸⁸  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Babylon is Destroyed

18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. ⁵⁸⁹  18:2 He ⁵⁹⁰  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ⁵⁹¹  has become a lair for demons,

a haunt ⁵⁹²  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ⁵⁹³ 

18:3 For all the nations ⁵⁹⁴  have fallen ⁵⁹⁵  from

the wine of her immoral passion, ⁵⁹⁶ 

and the kings of the earth have committed sexual immorality with her,

and the merchants of the earth have gotten rich from the power of her sensual behavior.” ⁵⁹⁷ 

18:4 Then ⁵⁹⁸  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues, 18:5 because her sins have piled ⁵⁹⁹  up all the way to heaven ⁶⁰⁰  and God has remembered ⁶⁰¹  her crimes. ⁶⁰²  18:6 Repay her the same way she repaid others; ⁶⁰³  pay her back double ⁶⁰⁴  corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as ⁶⁰⁵  she exalted herself and lived in sensual luxury, ⁶⁰⁶  to this extent give her torment and grief because she said to herself, ⁶⁰⁷  ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues ⁶⁰⁸  in a single day: disease, ⁶⁰⁹  mourning, ⁶¹⁰  and famine, and she will be burned down ⁶¹¹  with fire, because the Lord God who judges her is powerful!”

18:9 Then ⁶¹²  the kings of the earth who committed immoral acts with her and lived in sensual luxury ⁶¹³  with her will weep and wail for her when they see the smoke from the fire that burns her up. ⁶¹⁴  18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ⁶¹⁵  has come!”

18:11 Then ⁶¹⁶  the merchants of the earth will weep and mourn for her because no one buys their cargo ⁶¹⁷  any longer – 18:12 cargo such as gold, silver, ⁶¹⁸  precious stones, pearls, fine linen, purple cloth, silk, ⁶¹⁹  scarlet cloth, ⁶²⁰  all sorts of things made of citron wood, ⁶²¹  all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, ⁶²²  incense, perfumed ointment, ⁶²³  frankincense, ⁶²⁴  wine, olive oil and costly flour, ⁶²⁵  wheat, cattle and sheep, horses and four-wheeled carriages, ⁶²⁶  slaves and human lives. ⁶²⁷ 

18:14 (The ripe fruit ⁶²⁸  you greatly desired ⁶²⁹ 

has gone from you,

and all your luxury ⁶³⁰  and splendor ⁶³¹ 

have gone from you –

they will never ever be found again!) ⁶³² 

18:15 The merchants who sold ⁶³³  these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep ⁶³⁴  and mourn, 18:16 saying,

“Woe, woe, O great city –

dressed in fine linen, purple and scarlet clothing, ⁶³⁵ 

and adorned with gold, ⁶³⁶  precious stones, and pearls –

18:17 because in a single hour such great wealth has been destroyed!” ⁶³⁷ 

And every ship’s captain, ⁶³⁸  and all who sail along the coast ⁶³⁹  – seamen, and all who ⁶⁴⁰  make their living from the sea, stood a long way off 18:18 and began to shout ⁶⁴¹  when they saw the smoke from the fire that burned her up, ⁶⁴²  “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, ⁶⁴³ 

“Woe, Woe, O great city –

in which all those who had ships on the sea got rich from her wealth –

because in a single hour she has been destroyed!” ⁶⁴⁴ 

18:20 (Rejoice over her, O heaven,

and you saints and apostles and prophets,

for God has pronounced judgment ⁶⁴⁵  against her on your behalf!) ⁶⁴⁶ 

18:21 Then ⁶⁴⁷  one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force ⁶⁴⁸ 

Babylon the great city will be thrown down ⁶⁴⁹ 

and it will never be found again!

18:22 And the sound of the harpists, musicians,

flute players, and trumpeters

will never be heard in you ⁶⁵⁰  again.

No ⁶⁵¹  craftsman ⁶⁵²  who practices any trade

will ever be found in you again;

the noise of a mill ⁶⁵³  will never be heard in you again.

18:23 Even the light from a lamp

will never shine in you again!

The voices of the bridegroom and his bride

will never be heard in you again.

For your merchants were the tycoons of the world,

because all the nations ⁶⁵⁴  were deceived by your magic spells! ⁶⁵⁵ 

18:24 The ⁶⁵⁶  blood of the saints and prophets was found in her, ⁶⁵⁷ 

along with the blood ⁶⁵⁸  of all those who had been killed on the earth.”

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

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

19:2 because his judgments are true and just. ⁶⁵⁹ 

For he has judged ⁶⁶⁰  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁶⁶¹  poured out by her own hands!” ⁶⁶² 

19:3 Then ⁶⁶³  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ⁶⁶⁴  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁶⁶⁵  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ⁶⁶⁶  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

The Wedding Celebration of the Lamb

19:6 Then ⁶⁶⁷  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ⁶⁶⁸ 

“Hallelujah!

For the Lord our God, ⁶⁶⁹  the All-Powerful, ⁶⁷⁰  reigns!

19:7 Let us rejoice ⁶⁷¹  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

19:8 She was permitted to be dressed in bright, clean, fine linen” ⁶⁷²  (for the fine linen is the righteous deeds of the saints). ⁶⁷³ 

19:9 Then ⁶⁷⁴  the angel ⁶⁷⁵  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So ⁶⁷⁶  I threw myself down ⁶⁷⁷  at his feet to worship him, but ⁶⁷⁸  he said, “Do not do this! ⁶⁷⁹  I am only ⁶⁸⁰  a fellow servant ⁶⁸¹  with you and your brothers ⁶⁸²  who hold to the testimony about ⁶⁸³  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

The Son of God Goes to War

19:11 Then ⁶⁸⁴  I saw heaven opened and here came ⁶⁸⁵  a white horse! The ⁶⁸⁶  one riding it was called “Faithful” and “True,” and with justice ⁶⁸⁷  he judges and goes to war. 19:12 His eyes are like a fiery ⁶⁸⁸  flame and there are many diadem crowns ⁶⁸⁹  on his head. He has ⁶⁹⁰  a name written ⁶⁹¹  that no one knows except himself. 19:13 He is dressed in clothing dipped ⁶⁹²  in blood, and he is called ⁶⁹³  the Word of God. 19:14 The ⁶⁹⁴  armies that are in heaven, dressed in white, clean, fine linen, ⁶⁹⁵  were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. ⁶⁹⁶  He ⁶⁹⁷  will rule ⁶⁹⁸  them with an iron rod, ⁶⁹⁹  and he stomps the winepress ⁷⁰⁰  of the furious ⁷⁰¹  wrath of God, the All-Powerful. ⁷⁰²  19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

19:17 Then ⁷⁰³  I saw one angel standing in ⁷⁰⁴  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁷⁰⁵ 

“Come, gather around for the great banquet ⁷⁰⁶  of God,

19:18 to eat ⁷⁰⁷  your fill ⁷⁰⁸  of the flesh of kings,

the flesh of generals, ⁷⁰⁹ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁷¹⁰ 

and small and great!”

19:19 Then ⁷¹¹  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now ⁷¹²  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁷¹³  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ⁷¹⁴  19:21 The ⁷¹⁵  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁷¹⁶  themselves with their flesh.

The Thousand Year Reign

20:1 Then ⁷¹⁷  I saw an angel descending from heaven, holding ⁷¹⁸  in his hand the key to the abyss and a huge chain. 20:2 He ⁷¹⁹  seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel ⁷²⁰  then ⁷²¹  threw him into the abyss and locked ⁷²²  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

20:4 Then ⁷²³  I saw thrones and seated on them were those who had been given authority to judge. ⁷²⁴  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ⁷²⁵  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁷²⁶  came to life ⁷²⁷  and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) ⁷²⁸  This is the first resurrection. 20:6 Blessed and holy is the one who takes part ⁷²⁹  in the first resurrection. The second death has no power over them, ⁷³⁰  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Satan’s Final Defeat

20:7 Now ⁷³¹  when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive ⁷³²  the nations at the four corners of the earth, Gog and Magog, ⁷³³  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁷³⁴  20:9 They ⁷³⁵  went up ⁷³⁶  on the broad plain of the earth ⁷³⁷  and encircled ⁷³⁸  the camp ⁷³⁹  of the saints and the beloved city, but ⁷⁴⁰  fire came down from heaven and devoured them completely. ⁷⁴¹  20:10 And the devil who deceived ⁷⁴²  them was thrown into the lake of fire and sulfur, ⁷⁴³  where the beast and the false prophet are ⁷⁴⁴  too, and they will be tormented there day and night forever and ever.

The Great White Throne

20:11 Then ⁷⁴⁵  I saw a large ⁷⁴⁶  white throne and the one who was seated on it; the earth and the heaven ⁷⁴⁷  fled ⁷⁴⁸  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁷⁴⁹  books were opened, and another book was opened – the book of life. ⁷⁵⁰  So ⁷⁵¹  the dead were judged by what was written in the books, according to their deeds. ⁷⁵²  20:13 The ⁷⁵³  sea gave up the dead that were in it, and Death ⁷⁵⁴  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁷⁵⁵  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁷⁵⁶  anyone’s name ⁷⁵⁷  was not found written in the book of life, that person ⁷⁵⁸  was thrown into the lake of fire.

A New Heaven and a New Earth

21:1 Then ⁷⁵⁹  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ⁷⁶⁰  and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence ⁷⁶¹  of God is among human beings. ⁷⁶²  He ⁷⁶³  will live among them, and they will be his people, and God himself will be with them. ⁷⁶⁴  21:4 He ⁷⁶⁵  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ⁷⁶⁶ 

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ⁷⁶⁷  he said to me, “Write it down, ⁷⁶⁸  because these words are reliable ⁷⁶⁹  and true.” 21:6 He also said to me, “It is done! ⁷⁷⁰  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ⁷⁷¹  free of charge ⁷⁷²  from the spring of the water of life. 21:7 The one who conquers ⁷⁷³  will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ⁷⁷⁴  idol worshipers, ⁷⁷⁵  and all those who lie, their place ⁷⁷⁶  will be in the lake that burns with fire and sulfur. ⁷⁷⁷  That ⁷⁷⁸  is the second death.”

The New Jerusalem Descends

21:9 Then ⁷⁷⁹  one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, ⁷⁸⁰  saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So ⁷⁸¹  he took me away in the Spirit ⁷⁸²  to a huge, majestic mountain ⁷⁸³  and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses ⁷⁸⁴  the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. ⁷⁸⁵  21:12 It has ⁷⁸⁶  a massive, high wall ⁷⁸⁷  with twelve gates, ⁷⁸⁸  with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel ⁷⁸⁹  are written on the gates. ⁷⁹⁰  21:13 There are ⁷⁹¹  three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. ⁷⁹²  21:14 The ⁷⁹³  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

21:15 The angel ⁷⁹⁴  who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now ⁷⁹⁵  the city is laid out as a square, ⁷⁹⁶  its length and width the same. He ⁷⁹⁷  measured the city with the measuring rod ⁷⁹⁸  at fourteen hundred miles ⁷⁹⁹  (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits ⁸⁰⁰  according to human measurement, which is also the angel’s. ⁸⁰¹  21:18 The city’s ⁸⁰²  wall is made ⁸⁰³  of jasper and the city is pure gold, like transparent glass. ⁸⁰⁴  21:19 The foundations of the city’s wall are decorated ⁸⁰⁵  with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, ⁸⁰⁶  the fourth emerald, 21:20 the fifth onyx, ⁸⁰⁷  the sixth carnelian, ⁸⁰⁸  the seventh chrysolite, ⁸⁰⁹  the eighth beryl, ⁸¹⁰  the ninth topaz, the tenth chrysoprase, ⁸¹¹  the eleventh jacinth, ⁸¹²  and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The ⁸¹³  main street ⁸¹⁴  of the city is pure gold, like transparent glass.

21:22 Now ⁸¹⁵  I saw no temple in the city, because the Lord God – the All-Powerful ⁸¹⁶  – and the Lamb are its temple. 21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations ⁸¹⁷  will walk by its light and the kings of the earth will bring their grandeur ⁸¹⁸  into it. 21:25 Its gates will never be closed during the day ⁸¹⁹  (and ⁸²⁰  there will be no night there). ⁸²¹  21:26 They will bring the grandeur and the wealth ⁸²²  of the nations ⁸²³  into it, 21:27 but ⁸²⁴  nothing ritually unclean ⁸²⁵  will ever enter into it, nor anyone who does what is detestable ⁸²⁶  or practices falsehood, ⁸²⁷  but only those whose names ⁸²⁸  are written in the Lamb’s book of life.

22:1 Then ⁸²⁹  the angel ⁸³⁰  showed me the river of the water of life – water as clear as crystal – pouring out ⁸³¹  from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s ⁸³²  main street. ⁸³³  On each side ⁸³⁴  of the river is the tree of life producing twelve kinds ⁸³⁵  of fruit, yielding its fruit every month of the year. ⁸³⁶  Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, ⁸³⁷  and the throne of God and the Lamb will be in the city. ⁸³⁸  His ⁸³⁹  servants ⁸⁴⁰  will worship ⁸⁴¹  him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

A Final Reminder

22:6 Then ⁸⁴²  the angel ⁸⁴³  said to me, “These words are reliable ⁸⁴⁴  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ⁸⁴⁵  what must happen soon.”

[6:1]  ¹ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ² 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]  ³ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁴ 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]  ⁵ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

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

[6:2]  ⁷ tn Grk “the one sitting on it.”

[6:2]  ⁸ sn See the note on the word crown in Rev 3:11.

[6:2]  ⁹ 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]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ⁶ 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]  ⁷ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[6:4]  ⁸ tn Grk “the one sitting on it.”

[6:4]  ⁹ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

[6:4]  ¹⁰ 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]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ¹¹ 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]  ¹² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ¹⁴ tn Grk “the one sitting on it.”

[6:5]  ¹⁵ 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]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ¹² 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]  ¹³ 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]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:7]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:8]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ¹⁶ 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]  ¹⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ¹⁸ 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]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ²⁰ tn Grk “the one sitting on it.”

[6:8]  ²¹ 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]  ²² 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]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ²⁴ 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]  ¹⁷ 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]  ¹⁸ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ²⁰ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ²¹ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ²² tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[6:11]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ²² 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]  ²³ 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]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  ²⁴ tn Or “powerful”; Grk “a great.”

[6:12]  ²⁵ tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  ²⁶ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

[6:13]  ²⁵ 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]  ²⁶ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ²⁷ 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]  ²⁸ tn Grk “great wind.”

[6:14]  ²⁷ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ²⁸ 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]  ²⁹ 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]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ³⁰ 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]  ³¹ 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]  ³² tn See the note on the word “servants” in 1:1.

[6:16]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Or “signet” (L&N 6.54).

[7:2]  ³⁹ 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]  ⁴⁰ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ⁴¹ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[7:3]  ³⁷ tn See the note on the word “servants” in 1:1.

[7:4]  ³⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ⁴⁰ tn Grk “who were sealed.”

[7:4]  ⁴¹ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ⁴² 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]  ⁴¹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁴² 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]  ⁴³ tn The dative here has been translated as a dative of possession.

[7:11]  ⁴⁵ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ⁴⁶ 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]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ⁴⁸ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  ⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁵⁰ 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]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁵² 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]  ⁵¹ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ⁵² 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]  ⁵³ 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]  ⁵⁵ sn An allusion to Isa 25:8.

[8:1]  ⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.

[8:1]  ⁵⁸ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

[8:2]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:3]  ⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁶² tn Grk “having.”

[8:3]  ⁶³ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ⁶⁴ 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]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ⁶⁶ 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]  ⁶⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ⁶⁸ tn Grk “having.”

[8:7]  ⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ⁷⁰ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[8:8]  ⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:8]  ⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:9]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ⁷⁶ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ⁷⁷ tn Grk “fell.”

[8:11]  ⁷⁷ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ⁷⁸ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ⁷⁹ 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]  ⁸⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ⁸¹ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ⁸² tn Grk “and many of the men died from these waters because they were bitter.”

[8:12]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ⁸⁰ tn Grk “the day did not shine [with respect to] the third of it.”

[8:13]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ⁸² tn Grk “one eagle.”

[8:13]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ tn Grk “about to sound their trumpets,” but this is redundant in English.

[9:1]  ⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ⁸⁴ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ⁸⁵ 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]  ⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:2]  ⁸⁶ tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

[9:2]  ⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ⁸⁸ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:4]  ⁸⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ⁹⁰ 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]  ⁹¹ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ⁹² tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:5]  ⁹¹ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ⁹² tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ⁹⁶ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ⁹⁷ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[9:6]  ⁹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ⁹⁴ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ⁹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ⁹⁶ 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]  ⁹⁵ 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]  ⁹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ⁹⁷ 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]  ⁹⁸ 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]  ⁹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:9]  ⁹⁹ 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]  ¹⁰¹ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

[9:10]  ¹⁰² tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:11]  ¹⁰³ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[9:12]  ¹⁰⁵ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[9:13]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ¹⁰⁸ 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]  ¹⁰⁹ tn Grk “having.”

[9:14]  ¹¹⁰ 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]  ¹¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:15]  ¹¹² tn The Greek article τήν (thn) has been translated with demonstrative force here.

[9:15]  ¹¹³ 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]  ¹¹⁴ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

[9:16]  ¹¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:16]  ¹¹⁴ tn Grk “twenty thousand of ten thousands.”

[9:17]  ¹¹⁵ 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]  ¹¹⁶ tn Grk “and those seated on them.”

[9:17]  ¹¹⁷ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ¹¹⁸ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ¹¹⁹ 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]  ¹²⁰ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ¹²¹ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ¹²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ¹²³ tn Traditionally, “brimstone.”

[9:18]  ¹¹⁷ 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]  ¹¹⁹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ¹²⁰ tn Grk “is.”

[9:20]  ¹²¹ tn The word “made” is not in the Greek text but is implied.

[9:20]  ¹²² 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]  ¹²³ 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]  ¹²⁴ 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]  ¹²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ¹²⁶ tn Or “clothed.”

[10:1]  ¹²⁷ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[10:2]  ¹²⁷ 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]  ¹²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:4]  ¹³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ¹³² tn The words “just then” are not in the Greek text, but are implied.

[10:5]  ¹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:6]  ¹³⁵ tn On this phrase see BDAG 1092 s.v. χρόνος.

[10:7]  ¹³⁷ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ¹³⁸ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ¹³⁹ 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]  ¹⁴⁰ tn See the note on the word “servants” in 1:1.

[10:8]  ¹³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ¹⁴⁰ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ¹⁴¹ 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]  ¹⁴² tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ¹⁴³ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[10:9]  ¹⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ¹⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ¹⁴³ 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]  ¹⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:10]  ¹⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ¹⁴⁴ tn Grk “it was.” The idea of taste is implied.

[10:10]  ¹⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:11]  ¹⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ¹⁴⁶ tn The referent of “they” is not clear in the Greek text.

[10:11]  ¹⁴⁷ 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]  ¹⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ¹⁴⁸ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ¹⁴⁹ tn Grk “saying.”

[11:2]  ¹⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

[11:2]  ¹⁵¹ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ¹⁵² tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ¹⁵³ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:3]  ¹⁵¹ 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]  ¹⁵³ sn This description is parenthetical in nature.

[11:5]  ¹⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ¹⁵⁶ tn This is a collective singular in Greek.

[11:5]  ¹⁵⁷ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ¹⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ¹⁵⁷ tn Or “authority.”

[11:6]  ¹⁵⁸ tn Grk “the days.”

[11:6]  ¹⁵⁹ 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]  ¹⁶⁰ tn Or “authority.”

[11:7]  ¹⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ¹⁶⁰ tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ¹⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ¹⁶² tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ¹⁶³ tn Grk “spiritually.”

[11:9]  ¹⁶³ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ¹⁶⁴ 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]  ¹⁶⁵ tn Or “to be buried.”

[11:11]  ¹⁶⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ¹⁶⁶ tn Grk “fell upon.”

[11:12]  ¹⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ¹⁶⁸ 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]  ¹⁶⁹ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ¹⁷⁰ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:13]  ¹⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ¹⁷⁰ tn Grk “seven thousand names of men.”

[11:14]  ¹⁷¹ tn Grk “has passed.”

[11:15]  ¹⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹⁷⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ¹⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ¹⁷⁶ 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]  ¹⁷⁷ tn Grk “saying.”

[11:17]  ¹⁷⁸ 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]  ¹⁷⁹ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ¹⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ¹⁸⁰ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ¹⁸¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ¹⁸² tn See the note on the word “servants” in 1:1.

[11:18]  ¹⁸³ tn Grk “who fear.”

[11:18]  ¹⁸⁴ 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]  ¹⁸⁵ 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]  ¹⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ¹⁸⁴ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:2]  ¹⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ¹⁸⁶ 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]  ¹⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ¹⁸⁸ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:4]  ¹⁸⁹ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ¹⁹⁰ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ¹⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:5]  ¹⁹¹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ¹⁹² 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]  ¹⁹³ tn Grk “shepherd.”

[12:5]  ¹⁹⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ¹⁹⁵ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  ¹⁹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:6]  ¹⁹³ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ¹⁹⁴ tn Or “desert.”

[12:6]  ¹⁹⁵ tn Grk “where she has there a place prepared by God.”

[12:6]  ¹⁹⁶ tn Grk “so they can take care of her.”

[12:7]  ¹⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ¹⁹⁶ 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]  ¹⁹⁷ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ¹⁹⁸ tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ¹⁹⁹ tn Grk “found.”

[12:8]  ²⁰⁰ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  ¹⁹⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ²⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ²⁰² tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ²⁰³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ²⁰⁴ 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]  ²⁰⁵ tn Or “who accuses them continually.”

[12:11]  ²⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ²⁰⁴ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ²⁰⁵ 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]  ²⁰⁶ 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]  ²⁰⁷ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ²⁰⁸ tn Grk “saw.”

[12:14]  ²⁰⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ²¹⁰ tn Or “desert.”

[12:14]  ²¹¹ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ²¹² 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]  ²¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ²¹² tn Grk “so that he might make her swept away.”

[12:16]  ²¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ²¹⁴ tn Grk “the earth helped the woman.”

[12:16]  ²¹⁵ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ²¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ²¹⁶ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ²¹⁷ tn Or “who obey.”

[12:17]  ²¹⁸ tn Grk “and having.”

[12:17]  ²¹⁹ 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]  ²²⁰ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ²²¹ 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]  ²²² tn Or “sandy beach” (L&N 1.64).

[12:17]  ²²³ 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]  ²¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ²¹⁸ 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]  ²¹⁹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ²²⁰ 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]  ²¹⁹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ²²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ²²¹ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ²²² tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ²²¹ 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]  ²²² 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]  ²²³ 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]  ²²⁴ 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]  ²²³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ²²⁴ 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]  ²²⁵ 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]  ²²⁶ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ²²⁷ tn Grk “to it was granted.”

[13:5]  ²²⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ²²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ²²⁸ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ²²⁹ 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]  ²²⁹ 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]  ²³⁰ 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]  ²³¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ²³² 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]  ²³¹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ²³² 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]  ²³³ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ²³³ 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]  ²³⁴ 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]  ²³⁵ tn Or “perseverance.”

[13:11]  ²³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ²³⁶ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ²³⁷ 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]  ²³⁸ 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]  ²³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ²³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ²³⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ²³⁹ 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]  ²³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ²⁴⁰ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ²⁴¹ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  ²⁴³ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ²⁴⁴ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ²⁴⁵ 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]  ²⁴⁶ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ²⁴⁵ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ²⁴⁶ tn See the note on the word “servants” in 1:1.

[13:17]  ²⁴⁷ 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]  ²⁴⁸ 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]  ²⁴⁹ tn Grk “except the one who had.”

[13:17]  ²⁵⁰ tn Grk “his name or the number of his name.”

[13:18]  ²⁴⁹ tn Grk “Here is wisdom.”

[13:18]  ²⁵⁰ 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]  ²⁵¹ 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]  ²⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ²⁵² tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ²⁵³ 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]  ²⁵⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:3]  ²⁵⁵ 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]  ²⁵⁷ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:5]  ²⁵⁹ tn Grk “in their mouth was not found a lie.”

[14:5]  ²⁶⁰ 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]  ²⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ²⁶² 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]  ²⁶³ 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]  ²⁶⁴ tn Grk “having.”

[14:6]  ²⁶⁵ tn Or “an eternal gospel to announce as good news.”

[14:6]  ²⁶⁶ tn Grk “to those seated on the earth.”

[14:6]  ²⁶⁷ 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]  ²⁶³ 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]  ²⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ²⁶⁶ 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]  ²⁶⁷ tn Grk “And another angel, a second.”

[14:8]  ²⁶⁸ 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]  ²⁶⁹ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ²⁷⁰ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ²⁷¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ²⁷² 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]  ²⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ²⁶⁸ tn Grk “And another angel, a third.”

[14:9]  ²⁶⁹ tn Grk “followed them.”

[14:9]  ²⁷⁰ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ²⁶⁹ tn Grk “he himself.”

[14:10]  ²⁷⁰ 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]  ²⁷¹ tn Traditionally, “brimstone.”

[14:11]  ²⁷¹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ²⁷² 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]  ²⁷³ 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]  ²⁷⁴ tn Grk “and.”

[14:12]  ²⁷³ tn Grk “Here is.”

[14:12]  ²⁷⁴ tn Or “the perseverance.”

[14:12]  ²⁷⁵ tn Grk “who keep.”

[14:12]  ²⁷⁶ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ²⁷⁷ 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]  ²⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²⁷⁶ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²⁷⁷ tn Grk “their deeds will follow with them.”

[14:14]  ²⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ²⁷⁸ tn Grk “and behold, a white cloud.”

[14:14]  ²⁷⁹ 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]  ²⁸⁰ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ²⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ²⁸⁰ tn Grk “Send out.”

[14:15]  ²⁸¹ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ²⁸¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ²⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ²⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ²⁸⁶ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ²⁸⁷ 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]  ²⁸⁸ tn Grk “Send.”

[14:18]  ²⁸⁹ 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]  ²⁹⁰ 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]  ²⁹¹ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ²⁹² 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]  ²⁹³ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ²⁸⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ²⁸⁸ 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]  ²⁸⁹ 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]  ²⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ²⁹⁰ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ²⁹¹ 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]  ²⁹² 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]  ²⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ²⁹² tn Grk “seven plagues – the last ones.”

[15:2]  ²⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ²⁹⁴ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ²⁹⁵ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ²⁹⁶ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ²⁹⁷ 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]  ²⁹⁸ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ²⁹⁵ tn Here καί (kai) has not been translated.

[15:3]  ²⁹⁶ tn See the note on the word “servants” in 1:1.

[15:3]  ²⁹⁷ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ²⁹⁸ 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]  ²⁹⁹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ³⁰⁰ 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]  ²⁹⁷ tn Or “and praise.”

[15:4]  ²⁹⁸ 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]  ²⁹⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ³⁰⁰ 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]  ²⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ³⁰⁰ 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]  ³⁰¹ 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]  ³⁰¹ 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]  ³⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ³⁰⁴ tn Or “anger.”

[15:8]  ³⁰⁵ 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]  ³⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ³⁰⁸ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:2]  ³⁰⁹ 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]  ³¹⁰ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ³¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ³¹² tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ³¹³ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  ³¹¹ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ³¹² tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ³¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ³¹⁴ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ³¹⁵ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ³¹⁶ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ³¹⁷ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ³¹⁷ 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]  ³¹⁸ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ³¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ³²⁰ tn Grk “the altar saying.”

[16:7]  ³²¹ 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]  ³²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ³²² tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ³²³ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ³²³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ³²⁴ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ³²⁵ 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]  ³²⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ³²⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ³²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ³²⁶ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ³²⁷ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ³²⁸ tn Grk “his kingdom became dark.”

[16:10]  ³²⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ³³⁰ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ³³¹ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ³²⁷ 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]  ³²⁸ tn Or “ulcerated sores” (see 16:2).

[16:11]  ³²⁹ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ³³⁰ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ³²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ³³⁰ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ³³¹ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ³³² tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ³³³ 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]  ³³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ³³² sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ³³³ 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]  ³³⁴ 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]  ³³⁵ 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]  ³³⁶ 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]  ³³⁷ 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]  ³³⁷ 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]  ³³⁸ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ³³⁹ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ³⁴⁰ 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]  ³³⁹ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ³⁴⁰ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ³⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  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?…).”

[16:18]  ³⁴³ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ³⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ³⁴⁴ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ³⁴⁵ tn Grk “fell.”

[16:19]  ³⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ³⁴⁷ 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]  ³⁴⁸ 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]  ³⁴⁵ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ³⁴⁶ tn Or “vanished.”

[16:20]  ³⁴⁷ 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]  ³⁴⁷ 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]  ³⁴⁸ 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]  ³⁴⁹ 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]  ³⁵⁰ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ³⁵¹ tn Grk “the plague of it.”

[16:21]  ³⁵² tn Grk “since the plague of it was exceedingly great.”

[17:1]  ³⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ³⁵⁰ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ³⁵¹ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[17:2]  ³⁵¹ tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.

[17:3]  ³⁵³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ³⁵⁴ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ³⁵⁵ tn Or “desert.”

[17:3]  ³⁵⁶ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:4]  ³⁵⁵ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ³⁵⁶ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ³⁵⁷ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ³⁵⁸ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ³⁵⁹ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:5]  ³⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ³⁵⁸ tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).

[17:6]  ³⁵⁹ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ³⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ³⁶¹ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:7]  ³⁶¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ³⁶² tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.

[17:8]  ³⁶³ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[17:8]  ³⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ³⁶⁵ tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).

[17:9]  ³⁶⁵ tn Grk “Here is the mind that has wisdom.”

[17:9]  ³⁶⁶ tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.

[17:10]  ³⁶⁷ tn That is, one currently reigns.

[17:11]  ³⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ³⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ³⁷² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ³⁷³ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ³⁷⁵ tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  ³⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ³⁷⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ³⁷⁹ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:16]  ³⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁸⁰ tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁸¹ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[17:17]  ³⁸¹ tn Grk “hearts.”

[17:17]  ³⁸² tn Or “his intent.”

[17:17]  ³⁸³ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ³⁸⁴ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ³⁸⁵ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ³⁸⁶ tn Or “completed.”

[17:18]  ³⁸³ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:1]  ³⁸⁵ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[18:2]  ³⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ³⁸⁸ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ³⁸⁹ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ³⁹⁰ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[18:3]  ³⁸⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:3]  ³⁹⁰ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

[18:3]  ³⁹¹ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

[18:3]  ³⁹² tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.

[18:4]  ³⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:5]  ³⁹³ tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”

[18:5]  ³⁹⁴ tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

[18:5]  ³⁹⁵ tn That is, remembered her sins to execute judgment on them.

[18:5]  ³⁹⁶ tn Or “her sins.”

[18:6]  ³⁹⁵ tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:6]  ³⁹⁶ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

[18:7]  ³⁹⁷ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ³⁹⁸ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  ³⁹⁹ tn Grk “said in her heart,” an idiom for saying something to oneself.

[18:8]  ³⁹⁹ tn Grk “For this reason, her plagues will come.”

[18:8]  ⁴⁰⁰ tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[18:8]  ⁴⁰¹ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ⁴⁰² tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

[18:9]  ⁴⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ⁴⁰² tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:9]  ⁴⁰³ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[18:10]  ⁴⁰³ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[18:11]  ⁴⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:11]  ⁴⁰⁶ tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”

[18:12]  ⁴⁰⁷ tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more

[18:12]  ⁴⁰⁸ tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”

[18:12]  ⁴⁰⁹ tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.

[18:12]  ⁴¹⁰ tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”

[18:13]  ⁴⁰⁹ tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”

[18:13]  ⁴¹⁰ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ⁴¹¹ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ⁴¹² tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”

[18:13]  ⁴¹³ tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”

[18:13]  ⁴¹⁴ tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).

[18:14]  ⁴¹¹ tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”

[18:14]  ⁴¹² tn Grk “you desired in your soul.”

[18:14]  ⁴¹³ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ⁴¹⁴ tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”

[18:14]  ⁴¹⁵ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:15]  ⁴¹³ tn Grk “the merchants [sellers] of these things.”

[18:15]  ⁴¹⁴ tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.

[18:16]  ⁴¹⁵ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[18:16]  ⁴¹⁶ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[18:17]  ⁴¹⁷ tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:17]  ⁴¹⁸ tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

[18:17]  ⁴¹⁹ tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

[18:17]  ⁴²⁰ tn Grk “and as many as.”

[18:18]  ⁴¹⁹ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ⁴²⁰ tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[18:19]  ⁴²¹ tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

[18:19]  ⁴²² tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:20]  ⁴²³ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

[18:20]  ⁴²⁴ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

[18:21]  ⁴²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ⁴²⁶ tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.

[18:21]  ⁴²⁷ sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.

[18:22]  ⁴²⁷ tn The shift to a second person pronoun here corresponds to the Greek text.

[18:22]  ⁴²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:22]  ⁴²⁹ tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”

[18:22]  ⁴³⁰ tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.

[18:23]  ⁴²⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[18:23]  ⁴³⁰ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[18:24]  ⁴³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:24]  ⁴³² tn The shift in pronouns from second to third person corresponds to the Greek text.

[18:24]  ⁴³³ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

[19:2]  ⁴³³ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁴³⁴ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ⁴³⁵ tn See the note on the word “servants” in 1:1.

[19:2]  ⁴³⁶ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ⁴³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ⁴³⁶ tn Or “her smoke ascends forever and ever.”

[19:4]  ⁴³⁷ tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:5]  ⁴³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁴⁴² tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ⁴⁴³ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ⁴⁴⁴ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

[19:7]  ⁴⁴³ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[19:8]  ⁴⁴⁵ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

[19:8]  ⁴⁴⁶ sn This phrase is treated as a parenthetical explanation by the author.

[19:9]  ⁴⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ⁴⁴⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:10]  ⁴⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁴⁵⁰ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ⁴⁵¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁴⁵² tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ⁴⁵³ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ⁴⁵⁴ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁴⁵⁵ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ⁴⁵⁶ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[19:11]  ⁴⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁴⁵² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁴⁵³ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ⁴⁵⁴ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:12]  ⁴⁵³ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ⁴⁵⁴ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ⁴⁵⁵ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ⁴⁵⁶ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[19:13]  ⁴⁵⁵ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  ⁴⁵⁶ tn Grk “the name of him is called.”

[19:14]  ⁴⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ⁴⁵⁸ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

[19:15]  ⁴⁵⁹ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[19:15]  ⁴⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ⁴⁶¹ tn Grk “will shepherd.”

[19:15]  ⁴⁶² tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[19:15]  ⁴⁶³ sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

[19:15]  ⁴⁶⁴ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).

[19:15]  ⁴⁶⁵ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[19:17]  ⁴⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁴⁶² tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁴⁶³ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ⁴⁶⁴ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[19:18]  ⁴⁶³ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ⁴⁶⁴ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ⁴⁶⁵ tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

[19:18]  ⁴⁶⁶ tn See the note on the word “servants” in 1:1.

[19:19]  ⁴⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ⁴⁶⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ⁴⁶⁸ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ⁴⁶⁹ tn Traditionally, “brimstone.”

[19:21]  ⁴⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁴⁷⁰ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

[20:1]  ⁴⁷¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:1]  ⁴⁷² tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

[20:2]  ⁴⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:3]  ⁴⁷⁵ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁴⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁴⁷⁷ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:4]  ⁴⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁴⁷⁸ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ⁴⁷⁹ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁴⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁴⁸¹ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[20:5]  ⁴⁷⁹ sn This statement appears to be a parenthetical comment by the author.

[20:6]  ⁴⁸¹ tn Grk “who has a share.”

[20:6]  ⁴⁸² tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

[20:7]  ⁴⁸³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:8]  ⁴⁸⁵ tn Or “mislead.”

[20:8]  ⁴⁸⁶ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁴⁸⁷ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:9]  ⁴⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:9]  ⁴⁸⁸ tn The shift here to past tense reflects the Greek text.

[20:9]  ⁴⁸⁹ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

[20:9]  ⁴⁹⁰ tn Or “surrounded.”

[20:9]  ⁴⁹¹ tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

[20:9]  ⁴⁹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:9]  ⁴⁹³ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[20:10]  ⁴⁸⁹ tn Or “misled.”

[20:10]  ⁴⁹⁰ tn Traditionally, “brimstone.”

[20:10]  ⁴⁹¹ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

[20:11]  ⁴⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁴⁹² tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁴⁹³ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁴⁹⁴ tn Or “vanished.”

[20:12]  ⁴⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁴⁹⁴ tn Grk “another book was opened, which is of life.”

[20:12]  ⁴⁹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁴⁹⁶ tn Grk “from the things written in the books according to their works.”

[20:13]  ⁴⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁴⁹⁶ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁴⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁴⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁵⁰⁰ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁵⁰¹ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[21:1]  ⁵⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ⁵⁰² tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:3]  ⁵⁰³ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ⁵⁰⁴ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ⁵⁰⁵ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ⁵⁰⁶ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:4]  ⁵⁰⁵ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ⁵⁰⁶ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:5]  ⁵⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ⁵⁰⁸ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ⁵⁰⁹ tn Grk “faithful.”

[21:6]  ⁵⁰⁹ tn Or “It has happened.”

[21:6]  ⁵¹⁰ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ⁵¹¹ tn Or “as a free gift” (see L&N 57.85).

[21:7]  ⁵¹¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[21:8]  ⁵¹³ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ⁵¹⁴ tn Grk “idolaters.”

[21:8]  ⁵¹⁵ tn Grk “their share.”

[21:8]  ⁵¹⁶ tn Traditionally, “brimstone.”

[21:8]  ⁵¹⁷ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

[21:9]  ⁵¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:9]  ⁵¹⁶ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

[21:10]  ⁵¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.

[21:10]  ⁵¹⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[21:10]  ⁵¹⁹ tn Grk “to a mountain great and high.”

[21:11]  ⁵¹⁹ tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

[21:11]  ⁵²⁰ tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”

[21:12]  ⁵²¹ tn Grk “jasper, having.” Here a new sentence was started in the translation.

[21:12]  ⁵²² tn Grk “a (city) wall great and high.”

[21:12]  ⁵²³ tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

[21:12]  ⁵²⁴ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

[21:12]  ⁵²⁵ tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.

[21:13]  ⁵²³ tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.

[21:13]  ⁵²⁴ tn The word “side” has been supplied four times in this verse for clarity.

[21:14]  ⁵²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:15]  ⁵²⁷ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

[21:16]  ⁵²⁹ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.

[21:16]  ⁵³⁰ tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”

[21:16]  ⁵³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:16]  ⁵³² tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.

[21:16]  ⁵³³ tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).

[21:17]  ⁵³¹ tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).

[21:17]  ⁵³² tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.

[21:18]  ⁵³³ tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[21:18]  ⁵³⁴ tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.

[21:18]  ⁵³⁵ tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).

[21:19]  ⁵³⁵ tn The perfect participle here has been translated as an intensive (resultative) perfect.

[21:19]  ⁵³⁶ sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).

[21:20]  ⁵³⁷ sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).

[21:20]  ⁵³⁸ sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).

[21:20]  ⁵³⁹ sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).

[21:20]  ⁵⁴⁰ sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).

[21:20]  ⁵⁴¹ sn Chrysoprase is a greenish type of quartz (L&N 2.40).

[21:20]  ⁵⁴² sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.

[21:21]  ⁵³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁵⁴⁰ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[21:22]  ⁵⁴¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

[21:22]  ⁵⁴² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[21:24]  ⁵⁴³ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:24]  ⁵⁴⁴ tn Or “splendor”; Grk “glory.”

[21:25]  ⁵⁴⁵ tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”

[21:25]  ⁵⁴⁶ tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.

[21:25]  ⁵⁴⁷ tn The clause has virtually the force of a parenthetical comment.

[21:26]  ⁵⁴⁷ tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”

[21:26]  ⁵⁴⁸ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[21:27]  ⁵⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ⁵⁵⁰ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ⁵⁵¹ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ⁵⁵² tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ⁵⁵³ tn Grk “those who are written”; the word “names” is implied.

[22:1]  ⁵⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ⁵⁵² tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ⁵⁵³ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:2]  ⁵⁵³ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ⁵⁵⁴ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ⁵⁵⁵ tn Grk “From here and from there.”

[22:2]  ⁵⁵⁶ tn Or “twelve crops” (one for each month of the year).

[22:2]  ⁵⁵⁷ tn The words “of the year” are implied.

[22:3]  ⁵⁵⁵ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ⁵⁵⁶ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ⁵⁵⁷ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ⁵⁵⁸ tn See the note on the word “servants” in 1:1.

[22:3]  ⁵⁵⁹ tn Or “will serve.”

[22:6]  ⁵⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ⁵⁵⁸ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ⁵⁵⁹ tn Grk “faithful.”

[22:6]  ⁵⁶⁰ tn See the note on the word “servants” in 1:1.