Revelation 8:1--16:21

The Seventh Seal

8:1 Now ¹  when the Lamb ²  opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then ³  I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another ⁴  angel holding ⁵  a golden censer ⁶  came and was stationed ⁷  at the altar. A ⁸  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 ⁹  smoke coming from the incense, ¹⁰  along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then ¹¹  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, ¹²  flashes of lightning, and an earthquake.

8:6 Now ¹³  the seven angels holding ¹⁴  the seven trumpets prepared to blow them.

8:7 The ¹⁵  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ¹⁶  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 ¹⁷  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ¹⁸  third of the sea became blood, 8:9 and a third of the creatures ¹⁹  living in the sea died, and a third of the ships were completely destroyed. ²⁰ 

8:10 Then ²¹  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ²²  it landed ²³  on a third of the rivers and on the springs of water. 8:11 (Now ²⁴  the name of the star is ²⁵  Wormwood.) ²⁶  So ²⁷  a third of the waters became wormwood, ²⁸  and many people died from these waters because they were poisoned. ²⁹ 

8:12 Then ³⁰  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 ³¹  and for a third of the night likewise. 8:13 Then ³²  I looked, and I heard an ³³  eagle ³⁴  flying directly overhead, ³⁵  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!” ³⁶ 

9:1 Then ³⁷  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ³⁸  to the earth, and he was given the key to the shaft of the abyss. ³⁹  9:2 He ⁴⁰  opened the shaft of the abyss and smoke rose out of it ⁴¹  like smoke from a giant furnace. The ⁴²  sun and the air were darkened with smoke from the shaft. 9:3 Then ⁴³  out of the smoke came locusts onto the earth, and they were given power ⁴⁴  like that of the scorpions of the earth. 9:4 They ⁴⁵  were told ⁴⁶  not to damage the grass of the earth, or any green plant or tree, but only those people ⁴⁷  who did not have the seal of God on their ⁴⁸  forehead. 9:5 The locusts ⁴⁹  were not given permission ⁵⁰  to kill ⁵¹  them, but only to torture ⁵²  them ⁵³  for five months, and their torture was like that ⁵⁴  of a scorpion when it stings a person. ⁵⁵  9:6 In ⁵⁶  those days people ⁵⁷  will seek death, but ⁵⁸  will not be able to ⁵⁹  find it; they will long to die, but death will flee from them.

9:7 Now ⁶⁰  the locusts looked like horses equipped for battle. On ⁶¹  their heads were something like crowns similar to gold, ⁶²  and their faces looked like men’s ⁶³  faces. 9:8 They ⁶⁴  had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates ⁶⁵  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 ⁶⁶  tails and stingers like scorpions, and their ability ⁶⁷  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. ⁶⁸ 

9:12 The first woe has passed, but ⁶⁹  two woes are still coming after these things!

9:13 Then ⁷⁰  the sixth angel blew his trumpet, and I heard a single voice coming from the ⁷¹  horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding ⁷²  the trumpet, “Set free ⁷³  the four angels who are bound at the great river Euphrates!” 9:15 Then ⁷⁴  the four angels who had been prepared for this ⁷⁵  hour, day, ⁷⁶  month, and year were set free to kill ⁷⁷  a third of humanity. 9:16 The ⁷⁸  number of soldiers on horseback was two hundred million; ⁷⁹  I heard their number. 9:17 Now ⁸⁰  this is what the horses and their riders ⁸¹  looked like in my ⁸²  vision: The riders had breastplates that were fiery red, ⁸³  dark blue, ⁸⁴  and sulfurous ⁸⁵  yellow in color. ⁸⁶  The ⁸⁷  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ⁸⁸  came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, ⁸⁹  by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power ⁹⁰  of the horses resides ⁹¹  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 ⁹²  of gold, silver, ⁹³  bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, ⁹⁴  they did not repent of their murders, of their magic spells, ⁹⁵  of their sexual immorality, or of their stealing.

The Angel with the Little Scroll

10:1 Then ⁹⁶  I saw another powerful angel descending from heaven, wrapped ⁹⁷  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ⁹⁸  10:2 He held ⁹⁹  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 ¹⁰⁰  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 ¹⁰¹  just then ¹⁰²  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then ¹⁰³  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! ¹⁰⁴  10:7 But in the days ¹⁰⁵  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ¹⁰⁶  just as he has ¹⁰⁷  proclaimed to his servants ¹⁰⁸  the prophets.” 10:8 Then ¹⁰⁹  the voice I had heard from heaven began to speak ¹¹⁰  to me ¹¹¹  again, ¹¹²  “Go and take the open ¹¹³  scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So ¹¹⁴  I went to the angel and asked him to give me the little scroll. He ¹¹⁵  said to me, “Take the scroll ¹¹⁶  and eat it. It ¹¹⁷  will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So ¹¹⁸  I took the little scroll from the angel’s hand and ate it, and it did taste ¹¹⁹  as sweet as honey in my mouth, but ¹²⁰  when I had eaten it, my stomach became bitter. 10:11 Then ¹²¹  they ¹²²  told me: “You must prophesy again about many peoples, nations, ¹²³  languages, and kings.”

The Fate of the Two Witnesses

11:1 Then ¹²⁴  a measuring rod ¹²⁵  like a staff was given to me, and I was told, ¹²⁶  “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But ¹²⁷  do not measure the outer courtyard ¹²⁸  of the temple; leave it out, ¹²⁹  because it has been given to the Gentiles, ¹³⁰  and they will trample on the holy city ¹³¹  for forty-two months. 11:3 And I will grant my two witnesses authority ¹³²  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.) ¹³³  11:5 If ¹³⁴  anyone wants to harm them, fire comes out of their mouths ¹³⁵  and completely consumes ¹³⁶  their enemies. If ¹³⁷  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ¹³⁸  to close up the sky so that it does not rain during the time ¹³⁹  they are prophesying. They ¹⁴⁰  have power ¹⁴¹  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ¹⁴²  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ¹⁴³  them and kill them. 11:8 Their ¹⁴⁴  corpses will lie in the street ¹⁴⁵  of the great city that is symbolically ¹⁴⁶  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ¹⁴⁷  people, tribe, ¹⁴⁸  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ¹⁴⁹  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 ¹⁵⁰  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ¹⁵¹  those who were watching them. 11:12 Then ¹⁵²  they ¹⁵³  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ¹⁵⁴  went up to heaven in a cloud while ¹⁵⁵  their enemies stared at them. 11:13 Just then ¹⁵⁶  a major earthquake took place and a tenth of the city collapsed; seven thousand people ¹⁵⁷  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; ¹⁵⁸  the third is coming quickly.

The Seventh Trumpet

11:15 Then ¹⁵⁹  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, ¹⁶⁰ 

and he will reign for ever and ever.”

11:16 Then ¹⁶¹  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ¹⁶²  and worshiped God 11:17 with these words: ¹⁶³ 

“We give you thanks, Lord God, the All-Powerful, ¹⁶⁴ 

the one who is and who was,

because you have taken your great power

and begun to reign. ¹⁶⁵ 

11:18 The ¹⁶⁶  nations ¹⁶⁷  were enraged,

but ¹⁶⁸  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, ¹⁶⁹ 

the prophets, their reward,

as well as to the saints

and to those who revere ¹⁷⁰  your name, both small and great,

and the time has come ¹⁷¹  to destroy those who destroy ¹⁷²  the earth.”

11:19 Then ¹⁷³  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, ¹⁷⁴  crashes of thunder, an earthquake, and a great hailstorm. ¹⁷⁵ 

The Woman, the Child, and the Dragon

12:1 Then ¹⁷⁶  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. ¹⁷⁷  12:2 She ¹⁷⁸  was pregnant and was screaming in labor pains, struggling ¹⁷⁹  to give birth. 12:3 Then ¹⁸⁰  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ¹⁸¹  12:4 Now ¹⁸²  the dragon’s ¹⁸³  tail swept away a third of the stars in heaven and hurled them to the earth. Then ¹⁸⁴  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 ¹⁸⁵  the woman gave birth to a son, a male child, ¹⁸⁶  who is going to rule ¹⁸⁷  over all the nations ¹⁸⁸  with an iron rod. ¹⁸⁹  Her ¹⁹⁰  child was suddenly caught up to God and to his throne, 12:6 and she ¹⁹¹  fled into the wilderness ¹⁹²  where a place had been prepared for her ¹⁹³  by God, so she could be taken care of ¹⁹⁴  for 1,260 days.

War in Heaven

12:7 Then ¹⁹⁵  war broke out in heaven: Michael ¹⁹⁶  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ¹⁹⁷  the dragon was not strong enough to prevail, ¹⁹⁸  so there was no longer any place left ¹⁹⁹  in heaven for him and his angels. ²⁰⁰  12:9 So ²⁰¹  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 ²⁰²  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ²⁰³  of his Christ, ²⁰⁴  have now come,

because the accuser of our brothers and sisters, ²⁰⁵ 

the one who accuses them day and night ²⁰⁶  before our God,

has been thrown down.

12:11 But ²⁰⁷  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ²⁰⁸  so much that they were afraid to die.

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

But ²⁰⁹  woe to the earth and the sea

because the devil has come down to you!

He ²¹⁰  is filled with terrible anger,

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

12:13 Now ²¹¹  when the dragon realized ²¹²  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But ²¹³  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ²¹⁴  to the place God ²¹⁵  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ²¹⁶  12:15 Then ²¹⁷  the serpent spouted water like a river out of his mouth after the woman in an attempt to ²¹⁸  sweep her away by a flood, 12:16 but ²¹⁹  the earth came to her rescue; ²²⁰  the ground opened up ²²¹  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ²²²  the dragon became enraged at the woman and went away to make war on the rest of her children, ²²³  those who keep ²²⁴  God’s commandments and hold to ²²⁵  the testimony about Jesus. ²²⁶  (12:18) And the dragon ²²⁷  stood ²²⁸  on the sand ²²⁹  of the seashore. ²³⁰ 

The Two Beasts

13:1 Then ²³¹  I saw a beast coming up out of the sea. It ²³²  had ten horns and seven heads, and on its horns were ten diadem crowns, ²³³  and on its heads a blasphemous name. ²³⁴  13:2 Now ²³⁵  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 ²³⁶  dragon gave the beast ²³⁷  his power, his throne, and great authority to rule. ²³⁸  13:3 One of the beast’s ²³⁹  heads appeared to have been killed, ²⁴⁰  but the lethal wound had been healed. ²⁴¹  And the whole world followed ²⁴²  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ²⁴³  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ²⁴⁴  13:5 The beast ²⁴⁵  was given a mouth speaking proud words ²⁴⁶  and blasphemies, and he was permitted ²⁴⁷  to exercise ruling authority ²⁴⁸  for forty-two months. 13:6 So ²⁴⁹  the beast ²⁵⁰  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ²⁵¹  that is, those who dwell in heaven. 13:7 The beast ²⁵²  was permitted to go to war against the saints and conquer them. ²⁵³  He was given ruling authority ²⁵⁴  over every tribe, people, ²⁵⁵  language, and nation, 13:8 and all those who live on the earth will worship the beast, ²⁵⁶  everyone whose name has not been written since the foundation of the world ²⁵⁷  in the book of life belonging to the Lamb who was killed. ²⁵⁸  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, ²⁵⁹ 

then by the sword he must be killed.

This ²⁶⁰  requires steadfast endurance ²⁶¹  and faith from the saints.

13:11 Then ²⁶²  I saw another beast ²⁶³  coming up from the earth. He ²⁶⁴  had two horns like a lamb, ²⁶⁵  but ²⁶⁶  was speaking like a dragon. 13:12 He ²⁶⁷  exercised all the ruling authority ²⁶⁸  of the first beast on his behalf, ²⁶⁹  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ²⁷⁰  performed momentous signs, even making fire come down from heaven in front of people ²⁷¹  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 ²⁷²  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 ²⁷³  was empowered ²⁷⁴  to give life ²⁷⁵  to the image of the first beast ²⁷⁶  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 ²⁷⁷  everyone (small and great, rich and poor, free and slave ²⁷⁸ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ²⁷⁹  or sell things ²⁸⁰  unless he bore ²⁸¹  the mark of the beast – that is, his name or his number. ²⁸²  13:18 This calls for wisdom: ²⁸³  Let the one who has insight calculate the beast’s number, for it is man’s number, ²⁸⁴  and his number is 666. ²⁸⁵ 

An Interlude: The Song of the 144,000

14:1 Then ²⁸⁶  I looked, and here was ²⁸⁷  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 ²⁸⁸  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ²⁸⁹  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 ²⁹⁰  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 ²⁹¹  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; ²⁹²  they ²⁹³  are blameless.

Three Angels and Three Messages

14:6 Then ²⁹⁴  I saw another ²⁹⁵  angel flying directly overhead, ²⁹⁶  and he had ²⁹⁷  an eternal gospel to proclaim ²⁹⁸  to those who live ²⁹⁹  on the earth – to every nation, tribe, ³⁰⁰  language, and people. 14:7 He declared ³⁰¹  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 ³⁰²  second ³⁰³  angel ³⁰⁴  followed the first, ³⁰⁵  declaring: ³⁰⁶  “Fallen, fallen is Babylon the great city! ³⁰⁷  She made all the nations ³⁰⁸  drink of the wine of her immoral passion.” ³⁰⁹ 

14:9 A ³¹⁰  third angel ³¹¹  followed the first two, ³¹²  declaring ³¹³  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 ³¹⁴  will also drink of the wine of God’s anger ³¹⁵  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ³¹⁶  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ³¹⁷  torture will go up ³¹⁸  forever and ever, and those who worship the beast and his image will have ³¹⁹  no rest day or night, along with ³²⁰  anyone who receives the mark of his name.” 14:12 This requires ³²¹  the steadfast endurance ³²²  of the saints – those who obey ³²³  God’s commandments and hold to ³²⁴  their faith in Jesus. ³²⁵ 

14:13 Then ³²⁶  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, ³²⁷  because their deeds will follow them.” ³²⁸ 

14:14 Then ³²⁹  I looked, and a white cloud appeared, ³³⁰  and seated on the cloud was one like a son of man! ³³¹  He had ³³²  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ³³³  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ³³⁴  your sickle and start to reap, ³³⁵  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ³³⁶  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ³³⁷  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ³³⁸  angel, who was in charge of ³³⁹  the fire, came from the altar and called in a loud voice to the angel ³⁴⁰  who had the sharp sickle, “Use ³⁴¹  your sharp sickle and gather ³⁴²  the clusters of grapes ³⁴³  off the vine of the earth, ³⁴⁴  because its grapes ³⁴⁵  are now ripe.” ³⁴⁶  14:19 So ³⁴⁷  the angel swung his sickle over the earth and gathered the grapes from the vineyard ³⁴⁸  of the earth and tossed them into the great ³⁴⁹  winepress of the wrath of God. 14:20 Then ³⁵⁰  the winepress was stomped ³⁵¹  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ³⁵²  for a distance of almost two hundred miles. ³⁵³ 

The Final Plagues

15:1 Then ³⁵⁴  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ³⁵⁵  (they are final because in them God’s anger is completed).

15:2 Then ³⁵⁶  I saw something like a sea of glass ³⁵⁷  mixed with fire, and those who had conquered ³⁵⁸  the beast and his image and the number of his name. They were standing ³⁵⁹  by ³⁶⁰  the sea of glass, holding harps given to them by God. ³⁶¹  15:3 They ³⁶²  sang the song of Moses the servant ³⁶³  of God and the song of the Lamb: ³⁶⁴ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ³⁶⁵ 

Just ³⁶⁶  and true are your ways,

King over the nations! ³⁶⁷ 

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

and glorify ³⁶⁸  your name, because you alone are holy? ³⁶⁹ 

All nations ³⁷⁰  will come and worship before you

for your righteous acts ³⁷¹  have been revealed.”

15:5 After ³⁷²  these things I looked, and the temple (the tent ³⁷³  of the testimony) ³⁷⁴  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 ³⁷⁵  around their chests. 15:7 Then ³⁷⁶  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ³⁷⁷  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 ³⁷⁸  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 ³⁷⁹  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.” ³⁸⁰  16:2 So ³⁸¹  the first angel ³⁸²  went and poured out his bowl on the earth. Then ³⁸³  ugly and painful sores ³⁸⁴  appeared on the people ³⁸⁵  who had the mark of the beast and who worshiped his image.

16:3 Next, ³⁸⁶  the second angel ³⁸⁷  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 ³⁸⁸  the third angel ³⁸⁹  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ³⁹⁰  I heard the angel of the waters saying:

“You are just ³⁹¹  – the one who is and who was,

the Holy One – because you have passed these judgments, ³⁹² 

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

so ³⁹³  you have given them blood to drink. They got what they deserved!” ³⁹⁴ 

16:7 Then ³⁹⁵  I heard the altar reply, ³⁹⁶  “Yes, Lord God, the All-Powerful, ³⁹⁷  your judgments are true and just!”

16:8 Then ³⁹⁸  the fourth angel ³⁹⁹  poured out his bowl on the sun, and it was permitted to scorch people ⁴⁰⁰  with fire. 16:9 Thus ⁴⁰¹  people ⁴⁰²  were scorched by the terrible heat, ⁴⁰³  yet ⁴⁰⁴  they blasphemed the name of God, who has ruling authority ⁴⁰⁵  over these plagues, and they would not repent and give him glory.

16:10 Then ⁴⁰⁶  the fifth angel ⁴⁰⁷  poured out his bowl on the throne of the beast so that ⁴⁰⁸  darkness covered his kingdom, ⁴⁰⁹  and people ⁴¹⁰  began to bite ⁴¹¹  their tongues because ⁴¹²  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ⁴¹³  and because of their sores, ⁴¹⁴  but nevertheless ⁴¹⁵  they still refused to repent ⁴¹⁶  of their deeds.

16:12 Then ⁴¹⁷  the sixth angel ⁴¹⁸  poured out his bowl on the great river Euphrates and dried up its water ⁴¹⁹  to prepare the way ⁴²⁰  for the kings from the east. ⁴²¹  16:13 Then ⁴²²  I saw three unclean spirits ⁴²³  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 ⁴²⁴  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁴²⁵ 

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

Blessed is the one who stays alert and does not lose ⁴²⁶  his clothes so that he will not have to walk around naked and his shameful condition ⁴²⁷  be seen.) ⁴²⁸ 

16:16 Now ⁴²⁹  the spirits ⁴³⁰  gathered the kings and their armies ⁴³¹  to the place that is called Armageddon ⁴³²  in Hebrew.

16:17 Finally ⁴³³  the seventh angel ⁴³⁴  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 ⁴³⁵  there were flashes of lightning, roaring, ⁴³⁶  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ⁴³⁷  has been on the earth, so tremendous was that earthquake. 16:19 The ⁴³⁸  great city was split into three parts and the cities of the nations ⁴³⁹  collapsed. ⁴⁴⁰  So ⁴⁴¹  Babylon the great was remembered before God, and was given the cup ⁴⁴²  filled with the wine made of God’s furious wrath. ⁴⁴³  16:20 Every ⁴⁴⁴  island fled away ⁴⁴⁵  and no mountains could be found. ⁴⁴⁶  16:21 And gigantic hailstones, weighing about a hundred pounds ⁴⁴⁷  each, fell from heaven ⁴⁴⁸  on people, ⁴⁴⁹  but they ⁴⁵⁰  blasphemed God because of the plague of hail, since it ⁴⁵¹  was so horrendous. ⁴⁵² 

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

[8:1]  ² tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

[8:2]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:3]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁵ tn Grk “having.”

[8:3]  ⁶ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁷ 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]  ⁸ 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]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ¹⁰ 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]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ¹² 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]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ¹⁴ tn Grk “having.”

[8:7]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ¹⁶ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[8:8]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

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

[8:9]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ²² tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ²³ tn Grk “fell.”

[8:11]  ²⁴ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ²⁵ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ²⁶ 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]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ²⁸ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ²⁹ tn Grk “and many of the men died from these waters because they were bitter.”

[8:12]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ³¹ tn Grk “the day did not shine [with respect to] the third of it.”

[8:13]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ³³ tn Grk “one eagle.”

[8:13]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Grk “about to sound their trumpets,” but this is redundant in English.

[9:1]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ³⁸ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ³⁹ 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]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:2]  ⁴¹ tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

[9:2]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ⁴⁴ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:4]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ⁴⁶ 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]  ⁴⁷ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ⁴⁸ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:5]  ⁴⁹ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ⁵⁰ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ⁵⁴ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ⁵⁵ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[9:6]  ⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ⁵⁷ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ⁵⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ⁶² 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]  ⁶³ 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]  ⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:9]  ⁶⁵ 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]  ⁶⁶ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

[9:10]  ⁶⁷ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:11]  ⁶⁸ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[9:12]  ⁶⁹ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[9:13]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ⁷¹ 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]  ⁷² tn Grk “having.”

[9:14]  ⁷³ 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]  ⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:15]  ⁷⁵ tn The Greek article τήν (thn) has been translated with demonstrative force here.

[9:15]  ⁷⁶ 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]  ⁷⁷ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

[9:16]  ⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:16]  ⁷⁹ tn Grk “twenty thousand of ten thousands.”

[9:17]  ⁸⁰ 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]  ⁸¹ tn Grk “and those seated on them.”

[9:17]  ⁸² tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ⁸³ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ⁸⁴ 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]  ⁸⁵ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ⁸⁶ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ⁸⁸ tn Traditionally, “brimstone.”

[9:18]  ⁸⁹ 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]  ⁹⁰ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ⁹¹ tn Grk “is.”

[9:20]  ⁹² tn The word “made” is not in the Greek text but is implied.

[9:20]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ⁹⁷ tn Or “clothed.”

[10:1]  ⁹⁸ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[10:2]  ⁹⁹ 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]  ¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:4]  ¹⁰¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ¹⁰² tn The words “just then” are not in the Greek text, but are implied.

[10:5]  ¹⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:6]  ¹⁰⁴ tn On this phrase see BDAG 1092 s.v. χρόνος.

[10:7]  ¹⁰⁵ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ¹⁰⁶ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ¹⁰⁷ 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]  ¹⁰⁸ tn See the note on the word “servants” in 1:1.

[10:8]  ¹⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ¹¹⁰ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ¹¹¹ 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]  ¹¹² tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ¹¹³ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[10:9]  ¹¹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ¹¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ¹¹⁶ 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]  ¹¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:10]  ¹¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ¹¹⁹ tn Grk “it was.” The idea of taste is implied.

[10:10]  ¹²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:11]  ¹²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ¹²² tn The referent of “they” is not clear in the Greek text.

[10:11]  ¹²³ 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]  ¹²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ¹²⁵ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ¹²⁶ tn Grk “saying.”

[11:2]  ¹²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ¹²⁸ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ¹²⁹ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ¹³⁰ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ¹³¹ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:3]  ¹³² 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]  ¹³³ sn This description is parenthetical in nature.

[11:5]  ¹³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ¹³⁵ tn This is a collective singular in Greek.

[11:5]  ¹³⁶ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ¹³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ¹³⁸ tn Or “authority.”

[11:6]  ¹³⁹ tn Grk “the days.”

[11:6]  ¹⁴⁰ 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]  ¹⁴¹ tn Or “authority.”

[11:7]  ¹⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ¹⁴³ tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ¹⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ¹⁴⁵ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ¹⁴⁶ tn Grk “spiritually.”

[11:9]  ¹⁴⁷ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ¹⁴⁸ 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]  ¹⁴⁹ tn Or “to be buried.”

[11:11]  ¹⁵⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ¹⁵¹ tn Grk “fell upon.”

[11:12]  ¹⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ¹⁵³ 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]  ¹⁵⁴ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ¹⁵⁵ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:13]  ¹⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ¹⁵⁷ tn Grk “seven thousand names of men.”

[11:14]  ¹⁵⁸ tn Grk “has passed.”

[11:15]  ¹⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ¹⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ¹⁶² 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]  ¹⁶³ tn Grk “saying.”

[11:17]  ¹⁶⁴ 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]  ¹⁶⁵ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ¹⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ¹⁶⁷ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ¹⁶⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ¹⁶⁹ tn See the note on the word “servants” in 1:1.

[11:18]  ¹⁷⁰ tn Grk “who fear.”

[11:18]  ¹⁷¹ 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]  ¹⁷² 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]  ¹⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ¹⁷⁴ 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]  ¹⁷⁵ 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]  ¹⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ¹⁷⁷ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:2]  ¹⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ¹⁷⁹ 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]  ¹⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ¹⁸¹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:4]  ¹⁸² tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ¹⁸³ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ¹⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:5]  ¹⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ¹⁸⁶ 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]  ¹⁸⁷ tn Grk “shepherd.”

[12:5]  ¹⁸⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ¹⁸⁹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  ¹⁹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:6]  ¹⁹¹ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ¹⁹² tn Or “desert.”

[12:6]  ¹⁹³ tn Grk “where she has there a place prepared by God.”

[12:6]  ¹⁹⁴ 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]  ²⁰¹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ²⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ²⁰³ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ²⁰⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ²⁰⁵ 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]  ²⁰⁶ tn Or “who accuses them continually.”

[12:11]  ²⁰⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ²⁰⁸ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ²⁰⁹ 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]  ²¹⁰ 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]  ²¹¹ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ²¹² tn Grk “saw.”

[12:14]  ²¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ²¹⁴ tn Or “desert.”

[12:14]  ²¹⁵ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ²¹⁶ 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]  ²¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ²¹⁸ tn Grk “so that he might make her swept away.”

[12:16]  ²¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ²²⁰ tn Grk “the earth helped the woman.”

[12:16]  ²²¹ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ²²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ²²³ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ²²⁴ tn Or “who obey.”

[12:17]  ²²⁵ tn Grk “and having.”

[12:17]  ²²⁶ 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]  ²²⁷ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ²²⁸ 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]  ²²⁹ tn Or “sandy beach” (L&N 1.64).

[12:17]  ²³⁰ 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]  ²³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ²³² 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]  ²³³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ²³⁴ 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]  ²³⁵ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ²³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ²³⁷ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ²³⁸ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ²³⁹ 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]  ²⁴⁰ 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]  ²⁴¹ 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]  ²⁴² 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]  ²⁴³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ²⁴⁴ 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]  ²⁴⁵ 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]  ²⁴⁶ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ²⁴⁷ tn Grk “to it was granted.”

[13:5]  ²⁴⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ²⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ²⁵⁰ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ²⁵¹ 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]  ²⁵² 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]  ²⁵³ 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]  ²⁵⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ²⁵⁵ 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]  ²⁵⁶ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ²⁵⁷ 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]  ²⁵⁸ tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ²⁵⁹ 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]  ²⁶⁰ 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]  ²⁶¹ tn Or “perseverance.”

[13:11]  ²⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ²⁶³ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ²⁶⁴ 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]  ²⁶⁵ 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]  ²⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ²⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ²⁶⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ²⁶⁹ 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]  ²⁷⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ²⁷¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ²⁷² tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  ²⁷³ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ²⁷⁴ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ²⁷⁵ 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]  ²⁷⁶ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ²⁷⁷ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ²⁷⁸ tn See the note on the word “servants” in 1:1.

[13:17]  ²⁷⁹ 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]  ²⁸⁰ 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]  ²⁸¹ tn Grk “except the one who had.”

[13:17]  ²⁸² tn Grk “his name or the number of his name.”

[13:18]  ²⁸³ tn Grk “Here is wisdom.”

[13:18]  ²⁸⁴ 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]  ²⁸⁵ 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]  ²⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ²⁸⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ²⁸⁸ 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]  ²⁸⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:3]  ²⁹⁰ 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]  ²⁹¹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:5]  ²⁹² tn Grk “in their mouth was not found a lie.”

[14:5]  ²⁹³ 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]  ²⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ²⁹⁵ 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]  ²⁹⁶ 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]  ²⁹⁷ tn Grk “having.”

[14:6]  ²⁹⁸ tn Or “an eternal gospel to announce as good news.”

[14:6]  ²⁹⁹ tn Grk “to those seated on the earth.”

[14:6]  ³⁰⁰ 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]  ³⁰¹ 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]  ³⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ³⁰³ 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]  ³⁰⁴ tn Grk “And another angel, a second.”

[14:8]  ³⁰⁵ 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]  ³⁰⁶ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ³⁰⁷ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ³⁰⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ³⁰⁹ 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]  ³¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ³¹¹ tn Grk “And another angel, a third.”

[14:9]  ³¹² tn Grk “followed them.”

[14:9]  ³¹³ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ³¹⁴ tn Grk “he himself.”

[14:10]  ³¹⁵ 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]  ³¹⁶ tn Traditionally, “brimstone.”

[14:11]  ³¹⁷ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ³¹⁸ 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]  ³¹⁹ 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]  ³²⁰ tn Grk “and.”

[14:12]  ³²¹ tn Grk “Here is.”

[14:12]  ³²² tn Or “the perseverance.”

[14:12]  ³²³ tn Grk “who keep.”

[14:12]  ³²⁴ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ³²⁵ 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]  ³²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ³²⁷ tn Or “from their trouble” (L&N 22.7).

[14:13]  ³²⁸ tn Grk “their deeds will follow with them.”

[14:14]  ³²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ³³⁰ tn Grk “and behold, a white cloud.”

[14:14]  ³³¹ 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]  ³³² tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ³³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ³³⁴ tn Grk “Send out.”

[14:15]  ³³⁵ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ³³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ³³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ³³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ³³⁹ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ³⁴⁰ 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]  ³⁴¹ tn Grk “Send.”

[14:18]  ³⁴² 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]  ³⁴³ 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]  ³⁴⁴ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ³⁴⁵ 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]  ³⁴⁶ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ³⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ³⁴⁸ 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]  ³⁴⁹ 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]  ³⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ³⁵¹ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ³⁵² 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]  ³⁵³ 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]  ³⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ³⁵⁵ tn Grk “seven plagues – the last ones.”

[15:2]  ³⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ³⁵⁷ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ³⁵⁸ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ³⁵⁹ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ³⁶⁰ 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]  ³⁶¹ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ³⁶² tn Here καί (kai) has not been translated.

[15:3]  ³⁶³ tn See the note on the word “servants” in 1:1.

[15:3]  ³⁶⁴ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ³⁶⁵ 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]  ³⁶⁶ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ³⁶⁷ 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]  ³⁶⁸ tn Or “and praise.”

[15:4]  ³⁶⁹ 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]  ³⁷⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ³⁷¹ 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]  ³⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ³⁷³ 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]  ³⁷⁴ 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]  ³⁷⁵ 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]  ³⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ³⁷⁷ tn Or “anger.”

[15:8]  ³⁷⁸ 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]  ³⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ³⁸⁰ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:2]  ³⁸¹ 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]  ³⁸² tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ³⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ³⁸⁴ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ³⁸⁵ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  ³⁸⁶ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ³⁸⁷ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ³⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ³⁸⁹ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ³⁹⁰ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ³⁹¹ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ³⁹² tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ³⁹³ 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]  ³⁹⁴ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ³⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ³⁹⁶ tn Grk “the altar saying.”

[16:7]  ³⁹⁷ 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]  ³⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ³⁹⁹ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ⁴⁰⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁴⁰¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ⁴⁰² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ⁴⁰³ 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]  ⁴⁰⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ⁴⁰⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ⁴⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ⁴⁰⁷ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ⁴⁰⁸ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ⁴⁰⁹ tn Grk “his kingdom became dark.”

[16:10]  ⁴¹⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ⁴¹¹ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ⁴¹² tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ⁴¹³ 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]  ⁴¹⁴ tn Or “ulcerated sores” (see 16:2).

[16:11]  ⁴¹⁵ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ⁴¹⁶ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ⁴¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ⁴¹⁸ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ⁴¹⁹ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ⁴²⁰ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ⁴²¹ 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]  ⁴²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ⁴²³ sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ⁴²⁴ 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]  ⁴²⁵ 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]  ⁴²⁶ 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]  ⁴²⁷ 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]  ⁴²⁸ 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]  ⁴²⁹ 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]  ⁴³⁰ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ⁴³¹ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ⁴³² 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]  ⁴³³ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ⁴³⁴ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ⁴³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ⁴³⁶ 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]  ⁴³⁷ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ⁴³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ⁴³⁹ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ⁴⁴⁰ tn Grk “fell.”

[16:19]  ⁴⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ⁴⁴² 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]  ⁴⁴³ 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]  ⁴⁴⁴ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ⁴⁴⁵ tn Or “vanished.”

[16:20]  ⁴⁴⁶ 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]  ⁴⁴⁷ 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]  ⁴⁴⁸ 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]  ⁴⁴⁹ 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]  ⁴⁵⁰ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁴⁵¹ tn Grk “the plague of it.”

[16:21]  ⁴⁵² tn Grk “since the plague of it was exceedingly great.”